The Tetragrammaton (יהוה JHVH), representing the divine name of God, holds a central place in understanding the translation and transmission of the Hebrew Scriptures into Greek, known as the Septuagint (LXX). As the Hebrew text was translated into Greek, the way the divine name was rendered played a critical role in preserving the identity of Jehovah throughout the ages.

In recent decades, discoveries of ancient fragments of Greek versions of the Hebrew Scriptures have shed light on how the Tetragrammaton was handled in the Septuagint. Contrary to some claims that the divine name was replaced by “Kyrios” (Lord) in all instances, many early manuscripts retained the divine name in Hebrew characters even within the Greek text. These findings confirm the continued use of the divine name in the Septuagint until well into the early Christian era.

Key Differences Between the Septuagint and the Hebrew Bible

The importance of the divine name is evident from the Scripture itself, where Jehovah proclaims His name as integral to His identity and covenant relationship with His people. Exodus 3:15 states, “God also said to Moses, ‘Say this to the people of Israel: “Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.” This is my name forever, and thus I am to be remembered throughout all generations.'” The centrality of Jehovah’s name is a vital part of His self-revelation and purpose.

This article will explore ten key fragments that show the presence of the Tetragrammaton in the Septuagint after the introductory portion, illustrating how the divine name was used and preserved in early manuscripts. This will help us understand the theological and textual significance of maintaining Jehovah’s name in the translation of the Hebrew Scriptures into Greek.

What Is the Role of the Tetragrammaton in the Greek Septuagint?

The use of the Tetragrammaton (JHVH) in the Greek Septuagint (LXX) is a critical subject in the field of Old Testament textual criticism, as it intersects with the disciplines of paleography, papyrology, and the history of the transmission of the Hebrew Scriptures. The evidence indicates that, contrary to the conventional assumption that the LXX uniformly substituted the divine name with Κύριος (Lord), early Greek manuscripts preserved the Tetragrammaton in Hebrew script, even within Greek contexts. This article presents an exhaustive textual review of primary manuscripts, assessing the role of the divine name in the Septuagint from its earliest strata through to later developments.

Hebrew Divine Name in a Greek Translation

The Septuagint was originally produced in the third century B.C.E. in Alexandria, Egypt, with the Pentateuch being the first portion translated. This translation was undertaken by Jewish scholars whose intent was not theological innovation but faithful rendering of the Hebrew Scriptures for Greek-speaking Jews. This is significant: these Jewish translators were under no Christian influence, which eliminates the possibility of later Christological motives affecting the use of the divine name in their text.

The earliest extant manuscript that bears witness to the Hebrew divine name within a Greek Septuagint text is Papyrus Fouad Inv. 266, dated to the first century B.C.E. This papyrus, which contains parts of Deuteronomy, uses the Tetragrammaton written in square Hebrew letters (יהוה) 49 times in specific verses and three more times in unidentified fragments. These Hebrew letters were inserted directly into the Greek text. This was not a marginal gloss or an editorial mark; the divine name was integrated into the syntax of the translation. This manuscript, discovered in Egypt, stands as decisive evidence that the divine name was actively preserved and revered in early Septuagint texts.

Such preservation is not isolated. A series of manuscripts from the Judean Desert, including those found in Naḥal Ḥever and Qumran, confirm that this practice continued into the first century C.E. For example, LXXVTS 10a, a leather scroll containing sections of Jonah, Micah, Habakkuk, Zephaniah, and Zechariah, includes the Tetragrammaton in ancient Hebrew characters. Dated to the late first century C.E., this scroll includes numerous appearances of the name in prophetic books, demonstrating that the divine name was not restricted to the Torah alone.

Another fragment, LXXIEJ 12, found in the same cave, confirms this trend. Though containing only Jonah 3:3, it uses the ancient Hebrew script for the divine name. These pieces offer unambiguous textual evidence from independent finds, showing that the tradition of retaining the divine name in Greek texts was widespread and respected among Jews well into the first century.

Variation in Scribal Practice

One of the most compelling variations of divine name usage appears in 4Q LXX Leviticus b (4Q120). This manuscript, dated to the first century B.C.E. and found in Qumran Cave 4, renders the divine name not in Hebrew script but in Greek letters as ΙΑΩ. This transliteration corresponds closely to the phonetic pronunciation of the divine name and reflects a different method of preserving it within the Greek language framework. This demonstrates the scribal latitude taken in the Second Temple period—some translators chose to preserve the original Hebrew script, others transliterated phonetically into Greek.

Further variation is observed in LXXP. Oxy. VII.1007, a third-century C.E. manuscript containing Genesis 2:8, 18, which abbreviates the divine name using a double Yohdh (״). This form likely represented a scribal convention for writing the Tetragrammaton while maintaining reverence for it. The use of the double Yohdh likely indicates a desire to distinguish the divine name while also adapting it to codex format conventions.

The practice is confirmed further in translations attributed to Aquila, Symmachus, and Theodotion, who were active during the late first and early second centuries C.E. The Aquila version, for instance, includes the Tetragrammaton in ancient Hebrew characters in texts such as 1 Kings and Psalms. Fragments of Aquila’s Greek translation, including those published by Burkitt and Taylor, reveal that his translation was not only literal but also deliberately retained the sacred name in Hebrew letters, likely to protect its sanctity.

The same can be said of Symmachus, whose translation is preserved in fragments such as SymP. Vindob. G. 39777. Dated to the third or fourth century C.E., this parchment contains Psalms with the divine name rendered in archaic Hebrew characters, confirming continuity with earlier Jewish reverence for the Tetragrammaton.

Codex Evidence and Gradual Transition

By the fourth and fifth centuries C.E., major codices such as Codex Vaticanus (B), Codex Sinaiticus (ℵ), and Codex Alexandrinus (A) show a different pattern: the replacement of the Tetragrammaton with the Greek title Κύριος. This development coincided with the increasing dominance of Christianity and the broader liturgical use of the Septuagint in Greek-speaking churches. In these manuscripts, no traces of the Hebrew divine name remain, and divine references are often abbreviated using nomina sacra such as ΚΣ with overlines.

This shift is not arbitrary; it corresponds with post-Second Temple Jewish traditions that avoided vocalizing the divine name, substituting it with Adonai or Hashem. Consequently, Jewish scribes copying Greek texts eventually followed the same pattern, and Christian scribes adopted the convention for uniformity and theological emphasis on Christ as Κύριος.

However, Codex Ambrosianus O 39 sup., dated to the end of the ninth century C.E., stands as an extraordinary witness. This five-columned Psalter includes five different Greek versions: the transliterated Hebrew, Aquila, Symmachus, the LXX, and Quinta. In all columns, the Tetragrammaton is preserved in square Hebrew letters. The meticulous preservation across all versions affirms a deliberate scribal decision to retain the sacred name rather than substitute it. This manuscript shows that the use of the divine name in Greek texts continued into the medieval period in certain conservative scribal circles.

Theological and Textual Implications

The presence of the divine name in Hebrew script within Greek Septuagint manuscripts affirms that early Jewish translators did not regard it as acceptable to replace Jehovah’s name with generic titles. The divine name was not only meaningful theologically but also textually inviolable. Its preservation in Hebrew script within Greek texts symbolizes a continuity with the original Hebrew Scriptures and demonstrates fidelity to the inspired text.

Moreover, the presence of the Tetragrammaton in texts like Zechariah 9:4—where modern Hebrew Masoretic texts read “Adonai” (אֲדֹנָי)—confirms that the Sopherim, Jewish scribes active from the fifth century B.C.E. onward, did engage in intentional substitutions. As is documented in the Masoretic marginal notes, the Sopherim replaced the Tetragrammaton with Adonai in at least 134 places. The appearance of JHVH in Greek manuscripts in these locations verifies that earlier texts contained the divine name and that such substitutions were secondary and editorial in nature.

This supports the conservative evangelical understanding that the divine name was a central, consistent feature of the original autographs. The move away from using the name was a later tradition, not part of the original scriptural revelation.

Summary of Ten Key Manuscripts Preserving JHVH in the LXX

The following ten textual witnesses collectively affirm that the Tetragrammaton appeared frequently and intentionally in early Greek manuscripts:

LXXP. Fouad Inv. 266: Square Hebrew script, Deuteronomy, 1st century B.C.E.
LXXVTS 10a: Ancient Hebrew script, Prophets, late 1st century C.E.
LXXIEJ 12: Ancient Hebrew script, Jonah, late 1st century C.E.
LXXVTS 10b: Ancient Hebrew script, Zechariah, mid-1st century C.E.
4Q LXX Levb (4Q120): Greek letters IAO, Leviticus, 1st century B.C.E.
LXXP. Oxy. VII.1007: Abbreviated form, Genesis, 3rd century C.E.
Aquila Burkitt Fragments: Ancient Hebrew script, Kings, late 5th to early 6th century C.E.
Aquila Taylor Fragments: Ancient Hebrew script, Psalms, 5th to 6th century C.E.
Symmachus Fragment (Vienna): Archaic Hebrew characters, Psalms, 3rd to 4th century C.E.
Ambrosian O 39 sup.: Square Hebrew characters, Psalms, late 9th century C.E.

Each of these manuscripts contains the divine name either in Paleo-Hebrew, square script, or Greek transliteration. They collectively testify to the ancient scribal commitment to preserve the sanctity and presence of Jehovah’s name in the Scriptures.

The divine name, JHVH, held a central place in the original Greek translations of the Hebrew Scriptures. The Septuagint as transmitted in its earliest manuscripts shows overwhelming evidence of reverence for the Tetragrammaton, often preserving it in its original form within the Greek text. Only later did the tradition shift toward substitution with titles such as Κύριος, a change influenced by Jewish liturgical practice and Christian theological developments.

For the textual scholar holding to a high view of Scripture and the inspiration of the original autographs, the role of the Tetragrammaton in the Greek Septuagint provides profound confirmation of the sacred name’s prominence and permanence in the original inspired text. Far from being a secondary or editorial addition, the Tetragrammaton was an integral and unaltered part of the Hebrew Scriptures as rendered into Greek by those seeking to maintain fidelity to Jehovah’s revealed Word.

DIGGING DEEPER

How Was the Tetragrammaton Preserved in Early Greek Manuscripts?

1. LXXP. Fouad Inv. 266 (First Century B.C.E.)

One of the earliest and most significant examples of the divine name’s preservation in the Septuagint is the LXXP. Fouad Inv. 266 papyrus. This manuscript renders the divine name, not as “Kyrios” (Lord) but as the Tetragrammaton in square Hebrew characters (יהוה) in numerous places throughout the book of Deuteronomy.

The consistent use of the Tetragrammaton in this manuscript shows that, at least in the first century B.C.E., the translators of the Septuagint maintained the divine name in its original form. Deuteronomy 32:3 in this manuscript, for example, retains the Tetragrammaton: “For I will proclaim the name of Jehovah; ascribe greatness to our God!” This demonstrates that the translators recognized the importance of preserving the divine name in their work, reflecting the command in Exodus 3:15 that Jehovah’s name should be remembered forever.

The LXXP. Fouad Inv. 266 is particularly significant because it was found in Egypt and is dated to the first century B.C.E., placing it before the time when many later manuscripts began to substitute “Kyrios” for the Tetragrammaton. The papyrus contains 49 identified occurrences of the divine name in Deuteronomy, reinforcing the idea that the divine name was an essential part of the Greek translation of the Hebrew Scriptures during this period.

2. LXXVTS 10a (First Century C.E.)

Another early example of the divine name’s use in the Septuagint is LXXVTS 10a, a leather scroll found in the Judean desert, dated to the end of the first century C.E. This manuscript also retains the Tetragrammaton written in ancient Hebrew characters (יהוה). The manuscript includes passages from Jonah, Micah, Habakkuk, Zephaniah, and Zechariah.

For instance, in Zephaniah 1:3, the divine name is retained, where it reads: “I will sweep away man and beast; I will sweep away the birds of the heavens and the fish of the sea, and the rubble with the wicked. I will cut off mankind from the face of the earth, declares Jehovah.” This demonstrates that even into the first century C.E., there was a conscious effort to maintain the integrity of the divine name within the Greek translations of the Hebrew Scriptures.

The fact that this scroll was found in the Judean desert suggests that it was used by Jewish communities who continued to revere the divine name, even in the context of a Greek-speaking world. This highlights the deep respect for Jehovah’s name among the Jewish people, as well as their desire to preserve it within their sacred texts.

3. LXXIEJ 12 (First Century C.E.)

LXXIEJ 12 is a parchment shred, also found in the Judean desert, which renders the divine name in Jonah 3:3 with the Tetragrammaton written in ancient Hebrew characters (יהוה). This manuscript fragment further confirms the presence of the divine name in Greek translations well into the first century C.E.

In Jonah 3:3, the text reads: “So Jonah arose and went to Nineveh, according to the word of Jehovah. Now Nineveh was an exceedingly great city, three days’ journey in breadth.” Here, the divine name is preserved in its original form, underscoring its importance in the narrative and its continued use in the Septuagint tradition of that time.

The retention of the Tetragrammaton in this fragment, particularly in a context where Jonah’s obedience to Jehovah is central to the story, highlights the theological significance of the divine name. It was not merely a title or a designation but a vital part of the relationship between Jehovah and His people, even when translated into Greek.

4. LXXVTS 10b (First Century C.E.)

The LXXVTS 10b scroll, found in the Judean desert and dated to the middle of the first century C.E., is another important example of the divine name’s preservation. This scroll includes passages from Zechariah, such as Zechariah 9:1, which retains the Tetragrammaton in ancient Hebrew characters (יהוה).

In Zechariah 9:1, the text reads: “The oracle of the word of Jehovah is against the land of Hadrach, and Damascus is its resting place. For Jehovah has an eye on mankind and on all the tribes of Israel.” The presence of the divine name in this passage underscores the central role of Jehovah’s sovereignty and judgment in the prophetic message, as well as the significance of His name in communicating His authority.

The fact that this manuscript comes from the same general region as LXXVTS 10a suggests a broader practice among Jewish communities in the first century C.E. to retain the divine name in their translations of the Hebrew Scriptures into Greek. This practice demonstrates the continued reverence for Jehovah’s name and its role in defining the relationship between God and His people.

5. 4Q LXX Levb (First Century B.C.E.)

The 4Q LXX Levb manuscript, found in Qumran Cave 4 and dated to the first century B.C.E., is a fascinating example of the divine name being rendered in Greek letters as IAO. This manuscript includes passages from Leviticus, such as Leviticus 4:27, where the divine name appears as IAO.

In Leviticus 4:27, the text reads: “If any one of the common people sins unintentionally in doing any one of the things that by Jehovah’s commandments ought not to be done, and realizes his guilt.” The use of IAO in this manuscript shows a different approach to rendering the divine name in Greek, possibly reflecting a phonetic representation of the Hebrew name Jehovah.

The presence of IAO in this manuscript highlights the diversity of methods used by translators to preserve the divine name in Greek. While some manuscripts retained the Hebrew characters, others sought to convey the name in a form more accessible to Greek readers. This variation demonstrates the ongoing effort to maintain the sanctity of Jehovah’s name, even in different linguistic contexts.

6. LXXP. Oxy. VII.1007 (Third Century C.E.)

LXXP. Oxy. VII.1007 is a vellum leaf dated to the third century C.E. that renders the divine name by abbreviating the Tetragrammaton in the form of a double Yohdh (יהוה) in Genesis 2:8 and 2:18. This manuscript provides yet another example of how the divine name was preserved in the Greek translation of the Hebrew Scriptures.

In Genesis 2:8, the text reads: “And Jehovah God planted a garden in Eden, in the east, and there he put the man whom he had formed.” The use of the double Yohdh to represent the divine name in this manuscript demonstrates a continued effort to distinguish the name of Jehovah from other designations for God, even in the third century C.E.

The practice of abbreviating the divine name in this way likely reflects both a reverence for the name and a practical adaptation to the conventions of the Greek language. It also shows that, even several centuries after the completion of the Hebrew Scriptures, the divine name continued to hold a central place in the text.

7. AqBurkitt (End of Fifth Century C.E.)

The AqBurkitt manuscript, dated to the end of the fifth century C.E. or the beginning of the sixth century C.E., contains fragments of the books of Kings according to the translation of Aquila. In these fragments, the divine name is rendered by the Tetragrammaton written in ancient Hebrew characters (יהוה), including passages such as 1 Kings 20:13.

In 1 Kings 20:13, the text reads: “And behold, a prophet came near to Ahab king of Israel and said, ‘Thus says Jehovah, Have you seen all this great multitude? Behold, I will give it into your hand this day, and you shall know that I am Jehovah.'” The retention of the Tetragrammaton in this passage underscores the central role of Jehovah’s name in the prophetic message and His involvement in the affairs of Israel.

Aquila’s translation is known for its literal adherence to the Hebrew text, and the preservation of the Tetragrammaton in this manuscript reflects that commitment. It also demonstrates that, even in the later centuries of the Christian era, there was still a recognition of the importance of preserving the divine name in translations of the Hebrew Scriptures.

8. AqTaylor (Fifth Century C.E.)

The AqTaylor manuscript, dated after the middle of the fifth century C.E., contains fragments of Psalms according to the translation of Aquila. In these fragments, the divine name is rendered by the Tetragrammaton written in ancient Hebrew characters (יהוה), including passages such as Psalm 91:2.

In Psalm 91:2, the text reads: “I will say to Jehovah, ‘My refuge and my fortress, my God, in whom I trust.'” The preservation of the divine name in this passage highlights its importance in the context of worship and trust in Jehovah’s protection.

Aquila’s translation, like AqBurkitt, is known for its literal approach to the Hebrew text, and the use of the Tetragrammaton in this manuscript reflects that fidelity. This manuscript provides further evidence that the divine name continued to be preserved in Greek translations of the Hebrew Scriptures well into the fifth century C.E.

9. SymP. Vindob. G. 39777 (Third or Fourth Century C.E.)

The SymP. Vindob. G. 39777 manuscript, dated to the third or fourth century C.E., contains a fragment of Psalm 69 (Psalm 68 in the LXX), where the divine name is rendered by the Tetragrammaton written in archaic Hebrew characters (יהוה). This fragment provides yet another example of how the divine name was preserved in Greek translations of the Hebrew Scriptures.

In Psalm 69:13, the text reads: “But as for me, my prayer is to you, O Jehovah. At an acceptable time, O God, in the abundance of your steadfast love answer me in your saving faithfulness.” The use of the Tetragrammaton in this passage highlights its importance in the context of prayer and supplication to Jehovah.

The presence of the divine name in this manuscript demonstrates that, even in the later centuries of the Christian era, there was still a recognition of the importance of preserving Jehovah’s name in translations of the Hebrew Scriptures. This manuscript provides further evidence that the divine name continued to hold a central place in the text, even as the Greek-speaking world became more dominant.

10. Ambrosian O 39 sup. (End of Ninth Century C.E.)

The Ambrosian O 39 sup. manuscript, dated to the end of the ninth century C.E., contains a five-column Psalter with the Tetragrammaton written in square Hebrew characters (יהוה) in all five columns. This manuscript includes passages such as Psalm 18:30, where the divine name is preserved.

In Psalm 18:30, the text reads: “This God—his way is perfect; the word of Jehovah proves true; he is a shield for all those who take refuge in him.” The preservation of the divine name in this passage underscores its importance in the context of worship and trust in Jehovah’s protection.

The Ambrosian O 39 sup. manuscript is significant because it demonstrates that, even into the ninth century C.E., there was still a recognition of the importance of preserving the divine name in translations of the Hebrew Scriptures. This manuscript provides further evidence that the divine name continued to hold a central place in the text, even as the Greek-speaking world became more dominant.

How Do These Manuscripts Demonstrate the Importance of the Divine Name?

The ten manuscripts discussed above provide compelling evidence that the divine name was an integral part of the Greek translation of the Hebrew Scriptures, at least until the early Christian era. These manuscripts demonstrate that the translators of the Septuagint recognized the importance of preserving Jehovah’s name and went to great lengths to ensure that it was retained in their translations.

The presence of the Tetragrammaton in these manuscripts underscores the central role of Jehovah’s name in the worship and identity of God’s people. As Psalm 83:18 declares, “That they may know that you alone, whose name is Jehovah, are the Most High over all the earth.” This verse highlights the importance of Jehovah’s name in establishing His authority and sovereignty over the world.

How Is the Greek Septuagint Useful in the Past and Present?

The retention of the divine name in these manuscripts also demonstrates the theological significance of Jehovah’s name in the context of the covenant relationship between God and His people. As Exodus 6:3 states, “I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name Jehovah I did not make myself known to them.” The divine name is not merely a title or a designation but a vital part of God’s self-revelation and His covenant with Israel.

These manuscripts also provide important evidence for understanding the transmission and preservation of the Hebrew Scriptures in the Greek-speaking world. The fact that the Tetragrammaton was retained in these manuscripts shows that the translators of the Septuagint were committed to preserving the integrity of the divine name, even as they adapted the text for a Greek-speaking audience.

The Masoretic Text vs. the Greek Septuagint: A Comparative Study

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