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"Let Your Name Be Sanctified"



Chapter 2

THE BOOK OF THE NAME

Among the miraculous works of the Creator of the universe is a book. It is now an old book. For nineteen centuries it has been called "the holy writings," or The Holy Scriptures; but today it is also called The Holy Bible. It may be rightly called The Book of the Name. Why so? Because to it we must go if we desire to learn the name of the Creator of the universe, the One who put us here on this earth.

2 In tribute to its lifesaving power this Book of Holy Scriptures has been translated, in whole or in part, into more than one thousand one hundred and fifty languages and dialects spoken around the earth. The translating of the Book into more languages or dialects continues on, that the Book may reach more and more people whose eternal life is in danger. But from many of these translations we cannot learn the name of our Creator, because another word or a title has been used instead of his name. By such translations the name has not been respected, honored or held sacred; it has, in fact, been hidden from readers who need to know the name for their own salvation. But by going back to the Book in its original languages we can learn what our Creator calls himself, to make us acquainted with himself.


1. What may the book that God has created be rightly called, and why so?
2. To what extent has this book been translated, and how have many such translations not respected or held sacred the Creator's name?
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3 Hundreds of years before such well-known religious leaders as Buddha and Confucius and Mohammed appeared, the Holy Bible began to be written. That was 1,513 years before the year that Christendom calls A.D. 1; or more than 3,470 years ago. Remarkably, it began to be written in a language that still lives today and is spoken by a nation of people. For various reasons that language was doubtless the language of the first man and woman on earth. It may therefore be called the Adamic language, since the first man's name was Adam, meaning "Man." In other words, it was man's language. But during all the thousands of years from Adam it has grown and developed, and today it is called the Hebrew language.

4 The most of the Bible was written in Hebrew. A small part of it, namely, some chapters or smaller portions of four of its books, was written in a related language called Ar·a·ma'ic (meaning Syrian). The last twenty-seven of its books were written in the common Greek of nineteen hundred years ago when it was the international language. All together, the inspired Holy Scriptures include sixty-six books in Hebrew, Ar·a·ma'ic and Greek, so that these Scriptures may correctly be called the Bible, because our word Bible comes from the common Greek word biblía, meaning "little books."

5 The Creator of the universe first revealed his name to man in what is today called Hebrew. That is why we must go back to the Hebrew Scriptures to learn what the name is. The first book of the Bible is today generally called Genesis. This name is a Greek word, meaning "generation; origin; source"; and it is found in eleven significant places in the first Greek translation of the first book of


3. When did the Bible begin to be written, and in what language?
4. How many books do the inspired Holy Scriptures include, and in what languages were they written?
5. (a) Why must we go back to the Hebrew Scriptures to learn what the Creator's name is? (b) Why is the first Bible book called Genesis, and how many and how long were the creative days of Genesis?
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the Bible, which fact is the reason for its being called Genesis. In Genesis, chapter one, the Bible gives us a brief account of God's creative work in preparing our earth for man and in finally creating man and woman. This creative work that reached its high point in creating our first earthly father and mother was performed in six great periods of time called "days." From the Bible and the fulfillment of Bible prophecies in our own modern times it can be demonstrated that each of these days was seven thousand years long.

6 In starting the Bible record by the hand of his prophet Moses the Creator of the universe does not give first his name. Instead, he gives his title, to set forth what he is. Thus verse one of chapter one of Genesis reads: "In the beginning God created the heavens and the earth." (Genesis 1:1, New World Translation) Here the title God means a living Person, not natural law operating without a living lawgiver, not blind force working through a series of accidents to develop this or that thing. Here God is the Creator, the Universal Scientist, whose scientific knowledge, skill and power are manifested in all his matchless creation. In the Hebrew language his title God is El·o·him'. In the ancient Greek translation of Genesis the title is ho The-os'. But does he not have a name?

7 He does. According to the style that was used in writing documents in those ancient days of the prophet Moses, God (El·o·him', ho The-os') gives us his name at the end of the document on creation. Quite fittingly his name is given together with his title as his signature to the creation account, in Genesis 2:4, which reads (NW): "This is a history of the heavens and the earth in the time of their being created, in the day that Jehovah God made earth and heaven." His name is thus given in


6. In Genesis 1:1 what does the title God denote, and what is this title in the Hebrew and in the Greek translation?
7. Where is God's personal name introduced, and why was it good and wise that there his name was given with his title Elohím?
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English as Jehovah; and he is God the Creator of earth and heaven. It was good and wise that he revealed to us his name. Why? Because that title El·o·him' is also applied to false gods. For example, the false god named Ba'al-be'rith is also called El·o·him', in Judges 8:33; 9:27; and the false god Da'gon of the Philistines is called El·o·him', in Judges 16:23, 24 and 1 Samuel 5:7; and the Assyrian god named Nis'roch is called El·o·him', in 2 Kings 19:37. Another thing: though the pagan Greeks applied the title ho The·os' to their false gods such as Zeus and Hermes (or Jupiter and Mercury), the Christian Bible writers applied the same title to the Creator Jehovah. — See Acts 14:11-15.

8 Also, when writing in the common Greek of his day, the Christian apostle Paul wrote to his fellow believers in the pagan city of Corinth, Greece: "We know that an idol is nothing in the world, and that there is no God [Greek, The·os'] but one. For even though there are those who are called 'gods' [Greek, the·oi'], whether in heaven or on earth, just as there are many 'gods' [the·oi'] and many 'lords,' there is actually to us one God [The·os'] the Father, out of whom all things are, and we for him." (1 Corinthians 8:4-6) The fact that there is actually just one living and true God did not do away with the need for him to tell us his personal name. By giving us his name he distinguishes himself from all the false gods who are also called El·o·him' in the Hebrew Scriptures or ho The·os' in the Christian Greek Scriptures.

9 How thoughtful and foresighted it was, then, that at the close of the account of creation he signed himself, in Genesis 2:4, as Ye·h·wah' El·o·him' or Jehovah God! Thus when we hear that personal name we do not confuse him with


8. Because, as shown in 1 Corinthians 8:4-6, there is just one living and true God, did this do away with the need for him to tell us his personal name?
9. Why was it thoughtful and foresighted that at the close of the creation account he signed himself as Yehowáh Elohím?
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any other so-called god; we think only of the Creator of heaven and earth, the Creator of mankind.

10 Everyone would like his name to be not only treated with due regard but also pronounced correctly. For centuries there has been a great dispute over the correct pronunciation of the Creator's personal name. Some modern translators of the Bible render it as Jahweh or Jahve, as if this was closer to the correct way of pronouncing it. However, Jehovah has been the popular way of pronouncing it in English. In the Roman Catholic translation known as The Westminster Version of the Sacred Scriptures, of which the Jesuit priest Cuthbert Lattey was the General Editor, the translator uses Jehovah, and in his note on Jona 1:1 he says:


In accordance with the preference of the general editor of the Westminster Version I employ the name 'Jehovah'. It is well known that this is certainly not the equivalent of the Hebrew Name: it was unknown to the Fathers, and, until our own times, was not found in Catholic commentaries. I should have preferred to write 'Yahwe', which, although not certain, is admittedly superior to 'Jehovah'.


In his introduction to his translation of the First Book of Psalms, page xxiii, footnote 2, Jesuit priest Lattey says with regard to the form Yahweh:


Such is the form now commonly used, though it cannot be said to be certainly correct. In my translations I have preferred upon literary grounds to use the older English word 'Jehovah', as consecrated in our poetry (for example, Milton, Paradise Lost, Book 7, verse 602), though it is based upon a misunderstanding of the Hebrew. — 1939 edition.


11 The reason for the dispute is that in the Hebrew writings found in handwritten copies of


10. (a) How do some modern translators render the Creator's name as to its pronunciation? (b) What has been the popular way of pronouncing it, and what do translators of the Westminster Version say about this way?
11. (a) What is the reason for the dispute about the pronunciation of the divine name? (b) How did the pronunciation of the Tetragrammaton as Yehowíh and Yehowáh come about?
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before our Common Era, as in the famous Dead Sea Scroll of Isaiah, the divine name was written with only four letters, namely, its four consonants, but without any vowel signs between those consonants. These four consonants correspond with our English YHWH.* After the last book of the sacred Hebrew Scriptures was written, the Jews or Israelites fell into the superstitious fear that it was wrong to pronounce God's personal name, that it might be a sin to do so. When a reader of the Scriptures came to those four letters called the Tetragrammaton, he would read aloud a substitute word, El·o·him' in some places and A·do·nay' (the Lord) in other places. Finally the correct pronunciation of YHWH became generally unknown, the knowledge of the true pronunciation being held only by the priests. The vowel signs that are now used in Hebrew copies of the Holy Scriptures were invented quite late and came into use first in the seventh century of our Common Era. In harmony with the practice that had developed among the superstitious, the vowel signs for El·o·him' or for A·do·nay' were inserted at the accustomed places in the text to warn the Hebrew reader to say those words instead of the divine name. By combining those warning vowel signs with the Tetragrammaton the pronunciations Ye·ho·wih' and Ye·ho·wah' were formed.

* With regard to the third letter, W, for Hebrew letter (waw) in Hebrew, a Brooklyn, New York, High School teacher, Edward Horowitz, M.A., says in his book How the Hebrew Language Grew, pages 29, 30 (1960 edition), that the sound of the letter Hebrew letter a long time ago was not "vav" at all but was "w"; and that "vav," or rather "waw," used to be the sixth letter of the Greek alphabet (like in Hebrew) but died out completely from the Greek language; and that the Jews of Yemen in Arabia retain the ancient and correct, pure pronunciation of Hebrew and still pronounce the letter Hebrew letter as a "w," the same as does Arabic, the language that is a close sister of Hebrew.
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12 In the Hebrew Bible the name of God is represented by the four letters tetragrammaton (read from right to left), corresponding to YHWH. Centuries before the Protestant rebellion of the sixteenth century against the religious authority of the popes of Rome, Roman Catholic clergymen were pronouncing the sacred combination of those four letters as Iehowah. All the available evidence is that Roman Catholic clergymen introduced that pronunciation. Says The Encyclopedia Americana, Volume 16, pages 8, 9 (1929 edition):


The reading "Jehovah" can be traced to the early Middle Ages and until lately was said to be invented by Peter Gallatin (1518), confessor of Pope Leo X. Recent writers, however, trace it to an earlier date, being found in Raymond Martin's "Pugeo Fidei" (1270). It was doubtless due to the fact that Christian Hebraists regarded it as a superstition to substitute any word for the divine name....


Raymond Martin (or, Raymundus Martini) was a Spanish monk of the Dominican Order. In English the full title of his book means ''Dagger of the Faith against Moors and Jews." He was one of the censors appointed by the pope of Rome to dig up the passages in the Jewish Talmud objectionable to Roman Catholics.*

13 Another modern authority† calls our attention to the fact that in the ancient city of Tiberias on the Sea of Galilee the sacred four consonants (tetragrammaton) came to be given two vowel signs so as to read


* See The Babylonian Talmud (The History of the Talmud), Volume I, by Michael L. Rodkinson, pages 72, 73, of the 1918 edition.
† "The Cairo Geniza," by Paul E. Kahle, based on The Schweich Lectures of the British Academy of 1941, published in London, England, 1947. See Chapter III, entitled "The Translations of the Bible," pages 172, 173. Footnote 4 says the pronunciation Yehwah' "is preserved by the Samaritans up to the present day. Not before 1100 an o was added to the word (tetragrammaton) and this seems to indicate the pronunciation hebrew word A-do-nay']."

12. (a) In the Hebrew Bible how is God's name represented? (b) Who introduced the popular pronunciation of today, and how long ago?
13. Since when have we had the spelling of the name as Yehowáh, and how did this come about?
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Yeh·wah', a fact that is shown in Hebrew manuscripts of the ninth, tenth and eleventh centuries

Photograph of the top thirty lines of page 559, of Part 3, Dist. 2, Chapter 3, of Raymond Martin's PUGIO FIDEI adversus Mauros et Judaeos of A.D. 1270, as presented with observations by Joseph de Voisin (Paris) and an introduction by J. B. Carpzov, and published in Leipzig, A.D. 1687. Copy in the New York City Public Library.
In the 4th line from the bottom, left, may be seen Martin's use in 1270 (A.D.) of the popular pronunciation of the divine name, "Jehova." See also page 31, footnote *.
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of our Common Era. It was not before the year 1100 that a vowel sign for the letter "o" was put in the middle, to make the combination read Ye·ho·wah'. Says the Lexicon for the Books of the Old Testament, by Ludwig Koehler and Walter Baumgartner, Volume I, page 369, column 1, 1951 edition, under tetragrammaton: "The wrong spelling Jehovah (Revised Version: The LORD) occurs since about 1100," and then it offers its arguments in favor of Yah·weh' as "the correct and original pronunciation." Still, this Lexicon offers Yahwah as a better form than Yahweh.

14 All the foregoing serves to show that even today the exact pronunciation of God's name is uncertain. But it is interesting to note that in 1531 the influential Roman Catholic cardinal, Thomas de Vio Cajetanus, constantly employed the form Jehovah in his Commentary on the Pentateuch. For example, in Genesis 2:4, his Latin translation has Iehoua Elohim; and in his note on Exodus 3:16 he says that according to the Hebrew it reads: "Iehouah Elohe of your fathers has appeared to me."

15 Also, the German Protestant reformer of the sixteenth century, Martin Luther, in his German translation of the Bible (1534) follows the religious practice of that day in rendering the Tetragrammaton (tetragrammaton) as Der Herr ("The Lord"). But in his own writings he sometimes used Jehovah, as, for example, in his two sermons on Jeremiah 23:1-8, in which he says that this name Jehovah


14. What does all the foregoing serve to show as to pronouncing the Tetragrammaton, but to what pronunciation did Cardinal Thomas de Vio Cajetanus stick?
15. How did Martin Luther render the Tetragrammaton in his German Bible; translation, but what rendering did he sometimes use in his own writings?
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belongs alone to the true God; it means only God as he is in his divine being.*

16 The man responsible for introducing the word Jehovah into the English language was William Tyndale, the Roman Catholic preacher who became a Bible translator and who was strangled and then burned at the stake on order of the Roman Catholic clergy. In his translation of the Pentateuch (1530) he uses the word Jehovah. He renders Exodus 6:3: "But in my name Jehouah was I not known unto them." The whole succession of English Protestant translations of the sixteenth century, except that of Coverdale (1535), also used the divine name. Matthews' Bible of 1537 has a note in the margin, on Exodus 6:3, as follows: "Iehouah is the name of god wherewith no creature is named, and is as moch to say as one that is of hymselfe & dependeth of no thing." So it was that in 1557 the word "Jehova" got established in the dictionary.†

17 The Roman Catholic translation of the Bible of 1610, known as the Douay Version, does not contain "Jehovah."‡ It does contain "Adonai" in Exodus 6:3 and Judith 16:16 (Apocryphal).

18 The Protestant translation of 1611 known as the Authorized or King James Version contains "Jehovah" in its main text in Exodus 6:3; Psalm


* Quoting from his sermons printed in 1527 (page 569): "Dieser nahme 'Jehovah' Herr, gehört alleine dem waren Gott zu." "Dieser nahme 'Jehovah', 'HERR' bedeutet allein Gott, wie er ist ynn seinem Göttlichen wesen."
† See Old Testament & Semitic Studies, Volume I, under "Notes on the Name," and "1. The Pronunciation Jehovah," by George F. Moore.
‡ Consult Concordance to the Bible (Douay Version), by Rev. Newton Thompson, S.T.D., and Raymond Stock. (1943 edition, St. Louis, Mo., and London, W.C.)
16 Who introduced the word Jehovah into the English language, and when did this word get introduced into the dictionary?
17. As to rendering the Tetragrammaton, what does the Catholic Douay Version contain?
18. Where does the Authorized or King James Version present "Jehovah"?
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83:18; Isaiah 12:2 and Isaiah 26:4; besides the compound forms of Jehovah-nissi (Exodus 17:15), Jehovah-jireh (Genesis 22:14), Jehovah-shalom (Judges 6:24), and, in the marginal reading for Jeremiah 26:3, Jehovah-tsidkenu.

19 The English Revised Version of 1885 retains the name in the same places but introduces it also in Exodus 6:2,6,7, 8; Psalm 68:20; Isaiah 49:14; Jeremiah 16:21 and Habakkuk 3:19.

20 However, in the American Standard Version of 1901 the revisers used the popular form Jehovah wherever the Tetragrammaton (tetragrammaton) occurred in the Hebrew text, the so-called Masoretic or traditional text. In the Masoretic Hebrew text of the thirty-nine books of the inspired Scriptures the Tetragrammaton occurs 6,823 times.*

21 The Revised Standard Version, published in New York city, N.Y., in 1952, omitted the sacred name altogether and used substitute words according to an unchristian tradition, the Jewish tradition.

22 In June of 1961 the New World Translation of the Holy Scriptures was published in one volume, in Brooklyn, New York. In loyalty to the divine inspirer of the Holy Scriptures it presents His name according to the occurrence of the Tetragrammaton (tetragrammaton) in the Hebrew text, even in the 134 passages where the ancient Jewish copyists (Sopherim) say that they changed the primitive Hebrew text to


* See The Biblical Text in the Making, by Rabbi Robert Gordis, Ph.D., page 39, paragraph 2, edition of 1937, Philadelphia, Pennsylvania.
See also Lexicon for the Books of the Old Testament, by Ludwig Koehler and Walter Baumgartner, Volume I, pages 368, 369, of edition of 1951.
19. Where does the English Revised Version of 1885 present "Jehovah"?
20. How does the American Standard Version render the Tetragrammaton?
21. What did the Revised Standard Version of 1952 do with the divine name?
22. When was the New World Translation of the Holy Scriptures published in one volume, and how does it render the Tetragrammaton?
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read A·do·nay' instead of Ye·ho·wah'; in other passages El·o·him' was the word used as a substitute. Also in a couple of places (Isaiah 34:16; Zechariah 6:8) the apparent abbreviations for the divine name were rendered in full. Thus it comes about that in the New World Translation of the Hebrew Scriptures "Jehovah" occurs, not 6,823 times, but 6,961 times. The highest number of times in any one book of the Bible is in the Psalms, with 742 occurrences of "Jehovah."

23 One further outstanding mark about the New World Translation is its presentation of God's personal name in what is commonly called the New Testament, that is to say, the Christian Greek Scriptures. Of course, the New World Translation was not first to do this, in English. In 1864 there was published in America a translation entitled "The Emphatic Diaglott containing the Original Greek Text of what is commonly styled the New Testament," by Mr. Benjamin Wilson, a newspaper editor of Geneva, Illinois. This Diaglott contains in its main text the word Jehovah a number of times, as in Matthew 21:42; 22:37, 44; 23:39 and Mark 11:9, where the Hebrew Christian writers quote verses from the Hebrew Scriptures in which the Tetragrammaton (tetragrammaton) is found.

24 But as far back as 1385 a Spanish Jew named Shem Tob ben Shaprut translated the inspired book of Matthew into Hebrew. Where the apostle Matthew quoted from the Hebrew Scriptures the Jewish translator Shem Tob rightly entered the Tetragrammaton (tetragrammaton) into the inspired Christian Scriptures. Since then as many as nineteen translations into Hebrew have been made of books of the Christian Greek Scriptures or of the entire twenty-seven books; and all these translations into


23. What further outstanding mark is there about the New World Translation with regard to presenting the divine name, but what English translation was ahead of it in doing this?
24. Since 1385 what has been done as to translating the Christian Greek Scriptures, and how has all this furnished a good basis for the New World Translation?
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Hebrew present the Tetragrammaton (tetragrammaton) in the so-called New Testament. These Hebrew translations furnished a good basis for the New World Translation in regard to Jehovah's name.

25 With these Hebrew translations as a backing or support, the New World Translation of the Holy Scriptures has rendered the divine name in the form "Jehovah" throughout the Christian Greek Scriptures. How many times? 237 times. Its authority for doing so was not merely those nineteen aforementioned Hebrew translations. Long before the Christian Greek Scriptures began to be written, certain Greek-speaking Jews of Alexandria, Egypt, under the reign of King Ptolemy Philadelphus, began, about 280 B.C.E., to translate the Hebrew Scriptures into Greek, for the benefit of Jews who could not read Hebrew. This translation, known as the Greek Septuagint Version, was completed about the first century B.C.E. Now what did those translators do when they came to the Tetragrammaton (tetragrammaton) in the Hebrew text? Did they translate it? Or did they use some substitute word for it in the Greek, such as Ky'ri·os (meaning "Lord") or The·os' (meaning "God")? No! They inserted the Tetragrammaton in its old Hebrew letters right into the Greek text. Thus the divine name did appear in the Greek translation of the Hebrew Scriptures for the Jews.

26 Copies of the Greek translation containing the Tetragrammaton (tetragrammaton) were still in circulation in the days of Jesus Christ and his twelve apostles and were available centuries afterward. In the Foreword to the New World Translation of the Christian Greek Scriptures, published in 1950, there is presented the proof of this.


25. How many times does the New World Translation present the divine name in the Christian Greek Scriptures, but when did the Tetragrammaton appear in a Greek translation of the Hebrew Scriptures, and for whose benefit?
26. How long did such kind of Greek translation circulate, and where is good proof of this fact presented?
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27 All twenty-seven of the inspired books written by apostles and other disciples of Jesus Christ were written in the common Greek of the first century, which was much like the Greek of the Septuagint Version of the Hebrew Scriptures. These inspired Christian writers who spoke, read and wrote Greek had at hand copies of the Septuagint Version containing the Tetragrammaton (tetragrammaton). Conveniently, then, when they wrote the books of the Christian Greek Scriptures and felt inspired to quote from the Greek Septuagint, they would include in their quotation the Hebrew Tetragrammaton, or, even when they quoted direct from the Hebrew Scriptures and found the sacred Tetragrammaton there, they could follow the Septuagint custom and embody the letters of the divine name right in their inspired Christian Greek writings.* They had no superstitious fear of using God's own name; no more than their Leader had had. They were no longer in fear of or under the influence of the Jewish priests, scribes and rabbis who took responsibility for putting to death the Jewish prophet of Nazareth, Jesus who is called Christ.


* Says Dr. Paul E. Kahle in The Cairo Geniza, pages 222, 224, of the 1959 second edition: "We now know that the Greek Bible text as far as it was written by Jews for Jews did not translate the Divine name by kýrios, but the Tetragrammaton written with Hebrew or Greek letters was retained in such manuscripts. It was the Christians who replaced the Tetragrammaton by kýrios, when the divine name written in Hebrew letters was not understood any more. . . . The papyrus containing fragments of Leviticus ii-v is written in a hand closely akin to that of Papyrus Fouad 266, characterized as already mentioned by the fact that the name of God is rendered by the Tetragrammaton in Hebrew square letters (tetragrammaton) not by χυριος as later in Christian manuscripts of the Bible."
Whereas copyists began to substitute Kýrios (Lord) for the divine name in Greek copies of the Holy Scriptures, the Syriac translators used the word Márya (Syriac word) as a substitute. Says A Compendious Syriac Dictionary, by Dr. J. P. Smith, 1903 edition, on page 298, column 1, concerning Márya (Syriac word): "The latter form is used only of THE LORD God, and in the Peshita Version of the Old Testament represents the Tetragrammaton." Hence in the Syriac translation of the Christian Scriptures this word Márya stands for Jehovah, the same as Kýrios now does in many cases in extant copies of the Greek Scriptures, as in Matthew 1:20.
27. When Christ's apostles and other disciples wrote the Christian Greek Scriptures, how did they follow the early Septuagint custom, and why?
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28 There was therefore no objection nor any obstruction to their putting in their inspired Christian writing the Tetragrammaton (tetragrammaton) when they referred to God the Creator. Furthermore, if the Hebrew-Christian apostle Matthew first wrote his account of the life of Jesus Christ in Hebrew, as there is reason to believe, then he doubtless put the divine name, which is generally pronounced Jehovah, into the Christian part of the Holy Bible, just as those Jewish translators from Shem Tob of Spain onward have done.

29 The committee who produced the New World Translation of the Holy Scriptures were therefore justified in presenting at least 237 times God's personal name in the English translation of the Christian Greek Scriptures. This number, together with the 6,961 times in the translation of the Hebrew Scriptures, runs up a total of 7,198 times that "Jehovah" occurs in this translation of the entire Holy Bible.

30 The great Creator of the universe and of the Holy Bible has not left himself nameless on its pages. His Bible may correctly be called the Book of his name. By familiarizing ourselves with its contents we may get acquainted with him. We can learn why and how he will sanctify his holy name, and what it will mean for us in eternal blessings if we fear, honor, love and call on his holy name.


28. Why is there special reason to believe that the apostle Matthew put the divine name in the Christian part of the Bible?
29. What, therefore, was the New World Translation Committee justified in doing, so that the divine name occurs how many times in the entire Bible translation?
30. Why may the Bible correctly be called the Book of the Name, and by familiarizing ourselves with its contents what may we do?


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