Should 'Jehovah' Appear in the New Testament?

Open the New World Translation, the Bible published by Jehovah's Witnesses, at Romans 10:13 and you read: "everyone who calls on the name of Jehovah will be saved." Open almost any other English Bible and you read "Lord." The difference is not a slip. The New World Translation prints the name Jehovah 237 times in the books it calls the Christian Greek Scriptures, and its translators explain at length why they believe that is faithful to what the apostles wrote.¹

For Witnesses the divine name stands near the center of their faith. For other Christians the question matters because many of these passages speak about Jesus, and whether a verse says "Lord" or "Jehovah" can decide, for the ordinary reader, who it is about.

This article sets out the New World Translation's own argument as fairly as we can, weighs the manuscript evidence, and explains how the Orthodox Church reads these passages. Some of the evidence is less tidy than either side's popular version suggests.

In brief

The Hebrew Scriptures contain God's personal name, written with four consonants (YHWH, the Tetragrammaton), thousands of times. Twentieth-century discoveries also showed that several Jewish copies of the Greek Old Testament from around the time of Christ wrote that name in Hebrew letters, or spelled it IAO, rather than translating it as Kyrios, "Lord." That overturned an older scholarly assumption and is the strongest part of the Witness case. But no Greek manuscript of any New Testament book contains the Tetragrammaton. The New World Translation therefore rests its 237 "restorations" on a reconstruction: that the apostles wrote the Name and later copyists removed it everywhere. That proposal has a respectable scholarly ancestor (George Howard, 1977), but it lacks manuscript support, and passages such as Romans 10:9-13 are hard to read with it. The supporting "J" references are translations made from the fourteenth century onward, and the spelling "Jehovah" is a late form that its users accept is not the ancient pronunciation.

Thesis: The evidence supports the reverence for God's name that Witnesses rightly prize, but not the claim that the apostles wrote "Jehovah," and the surviving text, which applies God's name and titles to Jesus, should be translated as it stands.

What the New World Translation does, in its own words

The New World Translation (2013 revision) explains its practice in Appendix A5. It acknowledges that "many feel that it did not appear in the original text of the Christian Greek Scriptures," and then states its own position: "The New World Bible Translation Committee determined that there is compelling evidence that the Tetragrammaton did appear in the original Greek manuscripts."² Its reasons deserve to be stated at full strength. The Hebrew Scriptures of Jesus' day contained the Name, and so did some Greek copies. Most of our Greek New Testament manuscripts were made at least two centuries after the originals, when, on this view, copyists had begun replacing the Name with Kyrios. Jesus made the Father's name known (John 17:6, 26), so its sudden disappearance from inspired writings "would seem inconsistent." The short form "Jah" survives in "Hallelujah" (Revelation 19). A rabbinic text, the Tosefta, mentions books of the minim (sectarians, often taken to be Jewish Christians) containing divine names. And scholars such as George Howard, along with translations in hundreds of languages, have put the Name back into the New Testament.

The appendix closes with the translators' motive: "They have a deep respect for the divine name and a healthy fear of removing anything that appeared in the original text."³

The online Study Edition adds Appendix C, which is more candid about method. It admits that "no one can check the original Greek manuscripts" of the New Testament, and describes the translator's choice as whether to follow the Greek text "or will he endeavor to ascertain where the Tetragrammaton would have appeared in the original Greek manuscripts."⁴ Appendix C2 lists verses that quote or allude to Old Testament passages containing the Name. Appendix C3 lists further verses that quote nothing but where, the translators say, "there are either strong contextual grounds or linguistic reasons for restoring the divine name."⁵ Supporting translations are labelled with the letter J and a number. Appendix C4 now lists 365 of them, and Appendix C1 notes that none were produced by Jehovah's Witnesses.⁶

The appendix also quotes a critic. Jason BeDuhn, author of Truth in Translation, is named as one of the scholars who "strongly disagree" with the insertions, yet he grants that if an early Greek manuscript "that has the Hebrew letters YHWH" were ever found, scholars would "have to give due consideration" to the translators' view.⁷ That is the honest shape of the question: a dispute about evidence.

The primary evidence

Hebrew copies: no dispute

In the Hebrew Bible the Name appears nearly 7,000 times (the New World Translation's figure).⁸ The Dead Sea Scrolls confirm that Jewish scribes of the Second Temple period wrote it, sometimes in the ordinary square script and sometimes in the older paleo-Hebrew letters to set it apart, as in the Qumran Psalms Scroll and the Habakkuk commentary.⁹ Nobody disputes this.

Greek copies of the Old Testament: the Witnesses have a point

For a long time scholars assumed that the Septuagint, the Greek translation of the Old Testament, had always rendered the Name as Kyrios. The Catholic Encyclopedia of 1910 states flatly that "the translators always substitute Kyrios (Lord) for Jehovah."¹⁰ The papyri found since then show that this was too simple.

• Papyrus Fouad 266 (Rahlfs 848), a roll of Deuteronomy from Egypt dated to the first century BC, writes the Name in square Hebrew letters within the Greek text. According to the Greek scholar Pavlos Vasileiadis, "The first scribe left spaces indicating where the divine name was to be filled in and the second scribe wrote these Tetragrammata."¹¹
• The Greek Minor Prophets scroll from Naḥal Ḥever (8ḤevXIIgr), dated to the end of the first century BC, preserves 28 instances of the Name in paleo-Hebrew letters.¹²
• A Greek Leviticus fragment from Qumran (4QpapLXXLev^b) spells the Name in Greek letters as IAO.¹³
• Oxyrhynchus papyri such as P.Oxy. 3522 (Job, first century AD) and P.Oxy. 5101 (Psalms, late first or early second century) also write it in Hebrew characters, as did the later Jewish versions of Aquila and Symmachus.¹⁴

Christian writers knew of such copies. In his preface to Samuel and Kings, St Jerome wrote: "And we find the four-lettered name of the Lord in certain Greek books written to this day in the ancient characters."¹⁵ A comment on Psalm 2 attributed to Origen says something similar.¹⁶

{{strong: Some Jewish copies of the Greek Old Testament from the first century BC and first century AD wrote God's name in Hebrew letters or as IAO rather than as Kyrios.}} Even the New Testament scholar Larry Hurtado, a critic of Howard's hypothesis, wrote that in Greek Old Testament manuscripts of the early Roman period the treatment of the Name "was typically to write it in Hebrew characters," and that the routine use of kyrios in our Septuagint copies "is a scribal practice that seems to have developed sometime in the second century or so."¹⁷ Critics who say the Septuagint simply had Kyrios overstate their case.

What the original Septuagint translators wrote, two or three centuries before Christ, is another matter. Vasileiadis calls it "a heavily debated subject." Albert Pietersma argued in 1984 that the original translation used Kyrios and that the Hebrew letters came from later revisions toward the Hebrew text. Emanuel Tov and others rejected his arguments, and Patrick Skehan proposed a sequence running from IAO to Hebrew letters to Kyrios. Vasileiadis himself judges that the hard evidence favors an original form of IAO.¹⁸ One small physical detail cuts the other way: the blank spaces the first scribe of Papyrus Fouad 266 left for the Name are wide enough for about six letters, which some scholars read as a sign that he was used to Kyrios.¹⁹ {{debated: Whether the original Septuagint translators wrote Kyrios, IAO or the Hebrew letters remains unsettled.}}

Writing the Name is not the same as saying it

By the late Second Temple period many Jews avoided pronouncing the Name. Hurtado notes that where the Hebrew of Leviticus 24:16 forbids blaspheming the Name, the Greek forbids pronouncing it, and the Mishnah (Sanhedrin 10:1) records Abba Shaul's view that one who pronounces the Name as it is written has no share in the world to come.²⁰ Hurtado suggests that setting the Name apart in writing probably signalled the reader to say a substitute. Jerome reports that some Greek readers, seeing יהוה, misread the letters as the Greek ΠΙΠΙ.²¹ Hurtado concludes that Greek-speaking Jews who kept this rule would likely have said Kyrios aloud, a practice for which Philo gives evidence.²² So even where a Greek copy wrote the Name in Hebrew, the apostles' hearers would likely have heard "Lord."

The New Testament manuscripts: the decisive gap

Here the evidence becomes one-sided. {{very-strong: No known Greek manuscript of any New Testament book contains the Tetragrammaton, in Hebrew letters or as IAO.}} The Watch Tower's own appendix concedes that the relevant copies date "from about 200 C.E. onward" and that the originals cannot be checked.²³ In Christian manuscripts Kyrios and Theos are regularly written as abbreviated "sacred names" (nomina sacra), a distinctive Christian scribal habit of honoring these words.²⁴ If the Name stood in the autographs, every line of transmission would have had to remove it without leaving a trace in any surviving Greek copy. That is possible, but it is a large thing to assume. (Robert Shedinger has suggested that the second-century Syriac Diatessaron may indirectly support Howard's view, a minority proposal.)²⁵

The Tosefta passage concerns books held by Jewish minim; the Jewish Encyclopedia reads the divine names as those in their "[Biblical] books" and takes the gilyonim to be a Hebrew Gospel.²⁶ Either way it says nothing about Greek copies of Paul's letters. The J sources are translations into Hebrew and other languages, made directly or indirectly from the Greek, plus a few reference works. The earliest listed, Shem-Tob's Hebrew Matthew of about 1385, does not even write YHWH: as the appendix itself quotes Howard, it uses a sign that is "apparently an abbreviation for השם, ‘the Name’."²⁷ A 2020 study in the journal In die Skriflig puts the point plainly: "There are no extant Greek New Testament manuscripts that contain the Tetragrammaton in Hebrew or Greek characters, and the multiplication of late Hebrew versions carries little weight."²⁸ A Hebrew translator who writes יהוה in Romans 10:13 shows how he read the verse. He cannot show what Paul wrote.

Where the reconstruction strains the text

Romans 10:9-13

George Howard's 1977 article in the Journal of Biblical Literature argued that New Testament writers kept the Name in their Old Testament quotations, and that the later change to Kyrios blurred the line between God and Jesus.²⁹ Romans 10 is a good test, because Paul runs one chain of thought through five sentences.

In the NKJV: "if you confess with your mouth the Lord Jesus ... you will be saved" (10:9); "Whoever believes on Him will not be put to shame" (10:11); "the same Lord over all is rich to all who call upon Him" (10:12); "For 'whoever calls on the name of the Lord shall be saved'" (10:13). The New World Translation itself renders verse 9 "Jesus is Lord" and verse 12 "There is the same Lord over all," and then switches to "Jehovah" in verse 13.³⁰ In Greek each "Lord" is the same word, joined by a series of "for" clauses and pronouns. The study cited above found that "The manuscripts of the letter to the Romans are unanimous in support of the authenticity of κυρίου in Romans 10:13," and concluded that Paul meant the Lord of verse 9, Jesus.³¹ The next verse asks, "How then shall they call on Him in whom they have not believed?" The one called upon is the one believed in.

Acts 2 has the same pattern. Peter quotes the same line of Joel, "whoever calls on the name of the Lord shall be saved," then concludes that "God has made this Jesus ... both Lord and Christ," and tells his hearers to be baptized "in the name of Jesus Christ" (Acts 2:21, 36, 38, NKJV).

Philippians 2 and Hebrews 1

In Isaiah 45:23 the Lord swears, in Brenton's Septuagint, "that to me every knee shall bend, and every tongue shall swear by God."³² Paul applies this to Jesus: God has given Him "the name which is above every name, that at the name of Jesus every knee should bow ... and that every tongue should confess that Jesus Christ is Lord" (Philippians 2:9-11, NKJV). The New World Translation keeps "Jesus Christ is Lord" here.³³

Hebrews 1:10 is clearer still. It quotes Psalm 102, a prayer addressed to the LORD (102:1), and says of the Son: "You, Lord, in the beginning laid the foundation of the earth." The Septuagint of that psalm (101:26 in its numbering) reads "In the beginning thou, O Lord, didst lay the foundation of the earth."³⁴ Here the New World Translation prints "O Lord," not "Jehovah." Hebrews plainly addresses these words to the Son ("But to the Son He says," 1:8).³⁵ That choice is correct, and it shows the difficulty: a translation that writes "Jehovah" where the referent seems to be the Father and "Lord" where it is clearly the Son decides the question of identity before the reader sees it.

Hurtado's reply to Howard is that these developments "exploded so early and so quickly to render any such a proposal irrelevant."³⁶ Even if Paul's Greek Bible had the Hebrew letters, applying such texts to Jesus "was a fully conscious and deliberate exegetical move."³⁷

The spelling "Jehovah"

The New World Translation's appendix is frank that the form "Jehovah" is "not exactly the way the divine name would have been pronounced in ancient Hebrew," that "there is no reason to be dogmatic," and that the committee keeps it because it "has a long history in the English language."³⁸ Hebrew scribes wrote the consonants YHWH with the vowels of Adonai ("my Lord") as a reminder to say that word instead, and Christian readers combined the two. The Catholic Encyclopedia notes the form in Raymund Martin's Pugio fidei, "a work written about 1270," and in Petrus Galatinus in the sixteenth century.³⁹ Tyndale printed "Iehouah" in 1530, and the American Standard Version used "Jehovah" in 1901.⁴⁰ Ancient writers point instead to forms like Iao and, among the Samaritans according to Theodoret, Iabe, which is why many scholars prefer "Yahweh," though that too is a reconstruction.⁴¹

Witnesses reply, fairly, that "Jesus" is not pronounced as in first-century Hebrew either. So the real debate is about what the New Testament writers did with the Name, and what it means. The committee explains the Name as "He Causes to Become."⁴² The Septuagint, which the apostles quoted, rendered Exodus 3:14 as "I am THE BEING."⁴³

The Orthodox position

The Orthodox Church received the Old Testament in the Greek of the Septuagint tradition, in which the Name is read as Kyrios, and it received the New Testament exactly as the manuscripts give it. There is no dogma about how YHWH was pronounced. What the Church does hold, from the Creed itself, is that there is "one God, the Father Almighty" and "one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages."⁴⁴ That confession grows directly out of passages such as 1 Corinthians 8:6, where Paul, echoing the Shema, speaks of "one God, the Father" and "one Lord Jesus Christ."

The Fathers did not treat "Lord" as an evasion. St Gregory the Theologian, in his oration on the Son, wrote that "He Who Is, and God, are the special names of His Essence." He counts "Lord, which also is called a name of God," among the "Relative Names," citing "I am the Lord Your God ... that is My name," and calls such titles "Names common to the Godhead."⁴⁵ St John of Damascus wrote that "the most proper of all the names given to God is He that is, as He Himself said in answer to Moses on the mountain."⁴⁶ Orthodox icons of Christ make the same confession: His halo bears the letters ὁ ὤν, "He Who Is," the words of Exodus 3:14 in the Septuagint.⁴⁷

In this reading the Name has not disappeared from the New Testament; it has been revealed in the Son. Christ says to the Father, "I have manifested Your name to the men whom You have given Me" (John 17:6, NKJV), and the Church confesses that the Father gave the Son "the name which is above every name." This is interpretation, not something manuscripts can prove, but it is the reading of the Fathers and it fits the text as it has come down to us.

Objections and replies

"Jesus made God's name known, so the apostles must have written it."

Jesus did make the Father's name known, and taught his disciples to pray that it be hallowed. In the biblical sense, making a name known includes revealing who God is. What letters the apostles wrote is a manuscript question, and there the evidence is all on one side.

"The absence of evidence only proves that copyists removed it."

That is possible, and Septuagint copies show such changes happened. But for the Greek Old Testament we have physical evidence of the earlier practice; for the New Testament we have none. A theory that predicts the absence of all evidence cannot be tested, which is why it remains a hypothesis.

"Hundreds of translations use the Name in the New Testament."

They do, often so that readers recognize Old Testament quotations. These are translators' decisions about the Greek text, not witnesses to a different Greek text.

"Kyrios blurs the line between the Father and the Son."

The New Testament keeps the persons distinct: God raised Jesus from the dead (Romans 10:9). It also lets texts about the LORD speak of the Son. Orthodox theology neither confuses the persons nor divides the one divine name between a greater and a lesser God. The "blurring" is the New Testament's own teaching.

See also our articles on the New World Translation's method, John 1:1, which Bible Paul quoted, whether Jesus is Michael the archangel, the Trinity and whether Jehovah's Witnesses are Christian.

What we can say confidently

• Several Jewish Greek manuscripts from about the first century BC to the second century AD wrote the Name in Hebrew letters or as IAO; the older view that the Septuagint always had Kyrios is outdated.
• Many Jews of the period avoided pronouncing the Name and said a substitute aloud.
• No Greek manuscript of any New Testament book contains the Tetragrammaton.
• The J references are translations (and a few reference works) dating from the late fourteenth century onward.
• "Jehovah" is a late hybrid form; its own users do not claim it is the ancient pronunciation.
• The New Testament applies Old Testament texts about the LORD to Jesus.

What remains disputed

• What the original Septuagint translators wrote for the Name.
• Whether some New Testament writers wrote the Name in a few quotations (Howard's hypothesis), and whether the Syriac Diatessaron offers any support. It is unproven, but it cannot be ruled out with certainty without the autographs.
• How YHWH was originally pronounced, and what it means grammatically.
• The meaning of the Tosefta's gilyonim and who the minim were.
• Whether particular verses, such as Romans 10:13, refer to the Father or the Son. We have argued for the Son, with the scholars cited above, but this is interpretation.

Conclusion

Jehovah's Witnesses are right that God has a name, that it fills the Hebrew Scriptures, and that it deserves reverence. They are also right, against some of their critics, that Jewish copies of the Greek Old Testament once wrote it out. The evidence parts company with the New World Translation at the step to the Greek New Testament. There the manuscripts speak with one voice, and they say Kyrios.

The Orthodox Church does not hear that word as a loss. When the Church sings to Christ as Lord, it is not hiding the Name of God. It confesses, with St Paul, that the Father has given the crucified and risen Son "the name which is above every name," and that whoever calls on that name will be saved. We hope our Witness neighbors, who love the Scriptures and the name of God, will read those passages again as the apostles wrote them.

Notes

1. New World Translation of the Holy Scriptures (2013 revision), Appendix A5, "The Divine Name in the Christian Greek Scriptures," jw.org (checked 16 October 2026); Romans 10:13 from the same edition.
2. NWT (2013), Appendix A5.
3. NWT (2013), Appendix A5. The Tosefta quotation, Howard quotation and lists of translations are given there.
4. New World Translation (Study Edition), Appendix C1, "The Restoration of the Divine Name in the 'New Testament,'" jw.org.
5. NWT (Study Edition), Appendix C3. Appendix C1 n. c notes that the C lists cover only books published so far in the online Study Edition.
6. NWT (Study Edition), Appendix C1 and C4 (entries J1 to J365 as of 16 October 2026).
7. Jason BeDuhn, Truth in Translation: Accuracy and Bias in English Translations of the New Testament, as quoted in NWT (Study Edition), Appendix C1 n. b. We have not opened BeDuhn's book itself.
8. NWT (2013), Appendix A4, "The Divine Name in the Hebrew Scriptures."
9. Pavlos D. Vasileiadis, "Aspects of Rendering the Sacred Tetragrammaton in Greek," Open Theology 1 (2015): 61, citing 11QPs^a and 1QpHab and the work of Emanuel Tov.
10. Anthony Maas, "Jehovah (Yahweh)," The Catholic Encyclopedia, vol. 8 (New York: Robert Appleton, 1910).
11. Vasileiadis, "Aspects," 62 and n. 42 (dated "mid first century B.C.E."). Rahlfs number 848 as given in standard listings; Vasileiadis's note prints 948.
12. Vasileiadis, "Aspects," 61.
13. Larry W. Hurtado, "Writing & Pronouncing the Divine Name in Second-Temple Jewish Tradition," Larry Hurtado's Blog, 18 August 2014; NWT (2013), Appendix A4, also mentions the Leviticus IAO.
14. Vasileiadis, "Aspects," 61-62 and n. 39; NWT (Study Edition), Appendix C1 (caption on P.Oxy. 3522).
15. Jerome, Preface to the Books of Samuel and Kings, trans. W. H. Fremantle et al., NPNF2 vol. 6 (1893).
16. Origen (attrib.), Selecta in Psalmos 2 (PG 12:1104), as cited by Vasileiadis, "Aspects," 62 n. 40, and Span et al. (note 28), p. 6. We have not opened a translation.
17. Larry W. Hurtado, "'YHWH Texts' and Jesus: A Follow-up," Larry Hurtado's Blog, 7 May 2019 (in a reply he specifies the second century AD).
18. Vasileiadis, "Aspects," 60-61, surveying Pietersma (1984), Skehan (1980), Tov and others. Albert Pietersma, "Kyrios or Tetragram: A Renewed Quest for the Original LXX," in De Septuaginta: Studies in Honour of John William Wevers on His Sixty-Fifth Birthday (Mississauga: Benben, 1984), 85-101.
19. Hurtado, "Writing & Pronouncing the Divine Name" (2014).
20. Hurtado, "Writing & Pronouncing the Divine Name" (2014); Mishnah Sanhedrin 10:1, William Davidson edition, Sefaria.
21. Jerome, Letter 25 to Marcella, as translated in Bruce Metzger, Manuscripts of the Greek Bible (1991), quoted by Vasileiadis, "Aspects," 62 n. 45. The NPNF edition of this letter gives only a summary.
22. Hurtado, "Writing & Pronouncing the Divine Name" (2014).
23. NWT (Study Edition), Appendix C1.
24. Vasileiadis, "Aspects," 63; NWT (Study Edition), Appendix C1 n. a (copyists used Kyrios, Theos "or an abbreviation of one of these words").
25. Vasileiadis, "Aspects," 64 n. 55, citing Robert Shedinger, Tatian and the Jewish Scriptures (Leuven: Peeters, 2001), 136-140. Span et al., p. 8, judge that "all early versions fail to yield an original New Testament Tetragrammaton." We have not opened Shedinger.
26. Executive Committee of the Editorial Board and Ludwig Blau, "Gilyonim," Jewish Encyclopedia (1901-1906), translating Tosefta Shabbat 13:5.
27. NWT (Study Edition), Appendix C4, entries J1 and J2, quoting George Howard, Hebrew Gospel of Matthew (Macon, GA: Mercer University Press, 1995).
28. A. Tim Span, Stuart T. Rochester and Fika J. van Rensburg, "Rendering the Divine Name in Romans 10:13," In die Skriflig 54, no. 1 (2020): a2560, p. 8.
29. George Howard, "The Tetragram and the New Testament," Journal of Biblical Literature 96, no. 1 (1977): 63-83, as summarized by Span et al., p. 1, and quoted in NWT (2013), Appendix A5. We have not opened Howard's article.
30. Romans 10:9-14, NKJV; NWT (2013), Romans 10:9, 12, 13.
31. Span et al., "Rendering the Divine Name," 2, 6.
32. Isaiah 45:23, The Septuagint Version of the Old Testament, trans. Lancelot C. L. Brenton (1844), via eBible.org.
33. NWT (2013), Philippians 2:11.
34. Hebrews 1:10 and Psalm 102:1, NKJV; Psalm 101:26, Brenton.
35. NWT (2013), Hebrews 1:10.
36. Hurtado, "Writing & Pronouncing the Divine Name" (2014).
37. Hurtado, "'YHWH Texts' and Jesus" (2019).
38. NWT (2013), Appendix A4.
39. Maas, "Jehovah (Yahweh)."
40. NWT (2013), Appendix A4.
41. Maas, "Jehovah (Yahweh)," citing Theodoret and other ancient writers.
42. NWT (2013), Appendix A4.
43. Exodus 3:14, Brenton.
44. The Symbol of Faith (Nicene-Constantinopolitan Creed), Orthodox Church in America, oca.org.
45. Gregory of Nazianzus, Oration 30 (Fourth Theological Oration) 18-19, trans. Charles Gordon Browne and James Edward Swallow, NPNF2 vol. 7 (1894).
46. John of Damascus, An Exact Exposition of the Orthodox Faith 1.9, trans. E. W. Watson and L. Pullan, NPNF2 vol. 9 (1899).
47. Srećko Petrović, "Христос као Сушти – ὁ ὤν: библијске основе једног иконографског решења" (Christ as He Who Is, ὁ ὤν: the biblical foundations of an iconographic solution; title our translation), Teološki pogledi 51 (2018): 27-76, abstract.

Bibliography

Primary sources

• Brenton, Lancelot C. L., trans. The Septuagint Version of the Old Testament. London: Bagster, 1844. eBible.org edition.
• The Holy Bible, New King James Version. Nashville: Thomas Nelson, 1982.
• Jerome. Preface to the Books of Samuel and Kings. Trans. W. H. Fremantle, G. Lewis and W. G. Martley. NPNF2 vol. 6. New York: Christian Literature Company, 1893.
• Mishnah Sanhedrin 10:1. William Davidson digital edition. Sefaria.org.
• Origen (attrib.). Selecta in Psalmos. PG 12 (cited, not opened).

Orthodox and patristic sources

• Gregory of Nazianzus. Oration 30 (Fourth Theological Oration). Trans. C. G. Browne and J. E. Swallow. NPNF2 vol. 7. 1894. New Advent.
• John of Damascus. An Exact Exposition of the Orthodox Faith. Trans. E. W. Watson and L. Pullan. NPNF2 vol. 9. 1899. New Advent.
• Orthodox Church in America. "The Symbol of Faith." oca.org.
• Petrović, Srećko. "Христос као Сушти – ὁ ὤν: библијске основе једног иконографског решења." Teološki pogledi 51 (2018): 27-76.
• Vasileiadis, Pavlos D. "Aspects of Rendering the Sacred Tetragrammaton in Greek." Open Theology 1 (2015): 56-88. doi:10.2478/opth-2014-0006.

Other scholarship (including scholars who disagree)

• Howard, George. "The Tetragram and the New Testament." Journal of Biblical Literature 96, no. 1 (1977): 63-83.
• Hurtado, Larry W. "Writing & Pronouncing the Divine Name in Second-Temple Jewish Tradition." Larry Hurtado's Blog, 18 August 2014.
• Hurtado, Larry W. "'YHWH Texts' and Jesus: A Follow-up." Larry Hurtado's Blog, 7 May 2019.
• Maas, Anthony. "Jehovah (Yahweh)." The Catholic Encyclopedia, vol. 8. New York: Robert Appleton, 1910.
• Pietersma, Albert. "Kyrios or Tetragram: A Renewed Quest for the Original LXX." In De Septuaginta: Studies in Honour of John William Wevers on His Sixty-Fifth Birthday, 85-101. Mississauga, ON: Benben, 1984.
• Span, A. Tim, Stuart T. Rochester and Fika J. van Rensburg. "Rendering the Divine Name in Romans 10:13." In die Skriflig 54, no. 1 (2020): a2560. doi:10.4102/ids.v54i1.2560.
• Executive Committee of the Editorial Board and Ludwig Blau. "Gilyonim." Jewish Encyclopedia. New York: Funk and Wagnalls, 1901-1906.

Sources from the tradition being discussed (Jehovah's Witnesses)

• New World Translation of the Holy Scriptures (2013 revision). Watch Tower Bible and Tract Society of Pennsylvania. Appendix A4, "The Divine Name in the Hebrew Scriptures"; Appendix A5, "The Divine Name in the Christian Greek Scriptures"; text of Matthew 22, Acts 2, Romans 10, 1 Corinthians 8, Philippians 2, Hebrews 1, Revelation 1. jw.org.
• New World Translation of the Holy Scriptures (Study Edition). Appendix C1, "The Restoration of the Divine Name in the 'New Testament'"; C3, "Verses Where the Name Jehovah Does Not Appear as Part of Direct or Indirect Quotations"; C4, "Translations and Reference Works Supporting the Use of the Divine Name in the 'New Testament.'" jw.org.