Why do you always add hebrew text to where it doesn't belong? The new testament was written in greek, and God's name was always "Ho Theos" not "YHVH"
The names were in greek as well. Just type it in english pal
If it is talking about the Father, then I use His name, He has a name
Isayah 42:8, “I am יהוה, that is My Name, and My esteem I do not give to another, nor My praise to idols."
You know there are hundreds of OT quotes in the NT, many of those originals quotes use His name.
G2962 κύριος kurios (kï '-riy-os) n.
1. lord, supreme in authority, the one in control.
2. (also, by implication) sir or master (as a title showing respect for others).
3. (in Hebrew) Adonai, The Lord God of Israel (which is actually Yahweh God of Israel - see Exodus 5:1 and 120 other occurrences).
4. (in Hebrew) Yahweh. Outside the Hebraic Scriptures, rabbis rendered the name “Yahweh” as “LORD” or as “GOD” with the intent to keep this name utterly holy and away from any hint or speck of desecration. This practice continues fervently to this day.
5. (of ownership) an owner (especially of an animal or object).
[from κῦρος kŷrȏs “supremacy”]
KJV: God, Lord, master, Sir
Compare: G1203, G3617
See also: G2959, G2960, H136, H3068
This practice was instituted by the Pharisees. I don't follow pharisees.
Jeremiah 23:26-27, "How long will this be in the heart of the prophets who prophesy lies? Yes, they are prophets of the deceit of their own minds;
Who devise; plan and scheme, to cause My people to forget My Name through their dreams, which they tell every man to his neighbor, just as their fathers have forgotten My Name for
Baal."
BAAL (DEITY) [Hebrew - baal] . Canaanite storm and fertility god. The name, which means “lord, ” is an epithet of the god Hadad (lit. “thunderer” ). Well-known from the OT, he is now extremely well-attested in the Ugaritic texts, in addition to being mentioned in other ancient texts. (Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 1:546)
The Interpreters Dictionary of the Bible, Supplementary Volume, page 717
The earliest instance where a word in the biblical text was not read, but another was pronounced in its stead, is that of the TETRAGRAMMATON (YHWH).
The prohibition of pronouncing "The Name," and the obligation of substituting in perpetuity a term that expresses the divine majesty, are explicitly recognized in the Babylonian Talmud (Pes. 50a): "Said the Holy One, blessed be He: not as I am written, am I read. I am written (yodh-he, i.e., the Tetragrammaton), but I am read (aleph-daleth, i.e., Adonai)." The antiquity of this prohibition is evident from the fact that the Hebrew Tetragrammaton was not translated in the most ancient recensions of the lxx, where it appears only in Hebrew script. Later it was rendered into Greek by (Lord), which conveys the sense of the Hebrew Adonai. In the Greek text, at the beginning, the same procedure was followed as in the Hebrew, namely, the equivalent of the divine name was first abbreviated, through reverence, into the form , then, in later texts and under Christian influence, it came to be written out fully. In the same way, the Babylonian Targ. on the Pentateuch (Targ. Onkelos) systematically renders the Tetra-grammaton into Aramaic by the abbreviation (the arithmetic equivalent of which __26__ is the same as that of the Tetragrammaton fully written in its Hebrew form).
This ancient
prohibition of pronouncing the divine name persisted orally until the introduction of the Hebrew vocalic system, where the vowels written under the Tetragrammaton are those of the substitute word Adonai. Its antiquity clearly shows that it originated in the oldest Jewish oral traditions that accompanied the transmission (masora) of the sacred text from the beginning.
In contrast to the qere perpetuum, substituted orally for the Tetragrammaton, the Masoretic tradition, as a precautionary measure, indicated in the margin of later mss, in the form of a statistical note (=134), the number of times in the text where God is explicitly designated by the title (cf. Gen. 18:3 and passim). In this way, they sought to forestall any change in the form of the sacred text that might be made by an overhasty scribe.
1
1
