Posts by aqwsed12345

73

"Jehovah" In The New Testament.

by LostintheFog1999 in

i see they have updated their list of translations or versions where some form of yhwh or jhvh appears in the new testament.. https://www.jw.org/en/library/bible/study-bible/appendix-c/divine-name-new-testament-2/.

aqwsed12345

Refuting the Jehovah’s Witnesses’ Claim that the Apostolic Authors Originally Included the Tetragrammaton in the New Testament

The Jehovah’s Witnesses argue that the original New Testament autographs contained the Tetragrammaton (YHWH) in some form—whether in Hebrew, Paleo-Hebrew script, or transliterated as ΙΑΩ. However, this claim is not supported by historical, textual, or theological evidence. Below, I will demonstrate why this hypothesis is untenable, focusing on the lack of indirect evidence, the absence of reports of such manuscripts in early Christian sources, the historical context of early Christianity, and the absence of any controversy over the alleged removal of the Tetragrammaton.

1. Indirect Evidence Should Exist—But Does Not

When scholars discovered Greek Old Testament manuscripts in the 20th century that contained the Tetragrammaton, such as P. Fouad 266 or 4Q120, this was not a shocking revelation. Early Christian writers like Origen and Jerome had already described the existence of Septuagint manuscripts with the Tetragrammaton written in Hebrew or Paleo-Hebrew characters. This indirect evidence provided historical context for the eventual discovery of these manuscripts.

However, if the New Testament originally included the Tetragrammaton, we should expect similar indirect evidence in early Christian writings. Yet no early Christian source, including those who had access to the earliest New Testament manuscripts, ever mentions the presence of the Tetragrammaton in the New Testament. The silence of these sources is deafening, especially when compared to their acknowledgment of the Tetragrammaton in Old Testament manuscripts.

Theological Library of Caesarea Maritima:

The Theological Library of Caesarea Maritima, founded by Pamphilus and expanded by Origen, was the largest Christian library of antiquity. Scholars such as Gregory Nazianzus, Basil the Great, and Jerome studied there.
If any manuscripts of the New Testament containing the Tetragrammaton existed, they would have been preserved in this library. Yet none of these scholars ever mentions a Tetragrammaton in the New Testament, even though Jerome specifically documented textual variants when producing the Vulgate.

This lack of evidence strongly suggests that the Tetragrammaton was never part of the New Testament text.

2. Absence of the Tetragrammaton as an Issue in Early Christianity

The early Christian period was marked by numerous theological disputes, with different factions accusing one another of heresy and Scripture manipulation. If the proto-orthodox Christians had removed the Tetragrammaton from the New Testament, we would expect their theological opponents to use this as ammunition against them. Yet there is no record of any group accusing the proto-orthodox of such a tampering.

Key Historical Context:

Polycarp of Smyrna and other proto-orthodox figures faced accusations of heresy from theological opponents like the Gnostics or Marcionites. However, no group ever accused them of removing the Tetragrammaton from the New Testament.
The absence of the Tetragrammaton was not a point of contention, even during highly charged debates over Christology, Scripture, and ecclesial authority.

This historical silence suggests that the Tetragrammaton was never part of the New Testament to begin with. If it had been, its removal would surely have been a significant theological issue.

3. Who Could Have Made Such a Decision?

The Jehovah’s Witnesses claim implies that someone had the authority and ability to systematically remove the Tetragrammaton from all New Testament manuscripts. However, this is historically implausible.

Comparison with the Qur'an and Uthman:

When Caliph Uthman standardized the Qur'an in the 7th century, dissenting textual traditions still survived, and variant readings are documented in Islamic history.
By contrast, no evidence exists of dissenting textual traditions in Christianity where the Tetragrammaton was retained in the New Testament. The process of replacing the Tetragrammaton would have required unprecedented coordination across the diverse and dispersed Christian communities of the Roman Empire, something no single authority in early Christianity could achieve.

No Centralized Authority in Early Christianity:

The papacy as an institution was not yet fully developed in the 1st and 2nd centuries. Christianity was highly decentralized, with regional leaders such as bishops overseeing local churches. There was no mechanism for universally enforcing such a change.
The proto-orthodox Christians lacked the power to standardize all New Testament manuscripts, especially when many were in circulation and held by diverse groups, including theological opponents.

The lack of both evidence and a plausible historical mechanism for such a widespread alteration further undermines the Jehovah’s Witnesses’ claim.

4. No External Evidence of the Tetragrammaton in Christian Worship

If early Christians regularly invoked the Tetragrammaton in their worship, we would expect external sources to comment on this. Yet external writers, such as Roman officials or pagan observers, consistently describe Christian worship as centered on Jesus as Lord (κύριος), not on YHWH or ΙΑΩ.

Pliny the Younger:

In his letter to Emperor Trajan (c. 112 CE), Pliny describes Christian worship as follows:

"They were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god..."
Pliny does not mention Christians invoking the Tetragrammaton, even though such a practice would have caused great scandal to Jews.

Alexamenos Graffito:

The Alexamenos graffito (c. 2nd century) depicts a Christian figure worshiping a crucified donkey, with the inscription:

"Alexamenos worships [his] God" (Ἀλεξάμενος σέβεται θεόν).
This graffiti mocks Christian worship but makes no mention of the Tetragrammaton. The absence of any reference to YHWH or ΙΑΩ suggests that the Tetragrammaton was not part of early Christian practice.

The consistent testimony of external sources aligns with the internal evidence of Christian manuscripts: early Christians invoked Christ as Lord and did not use the Tetragrammaton in their worship.

5. Conclusion

The Jehovah’s Witnesses’ claim that the Tetragrammaton was originally included in the New Testament autographs is untenable for several reasons:

Indirect Evidence Is Absent: Unlike the case of the Septuagint, where early Christian writers like Origen and Jerome noted the presence of the Tetragrammaton, no similar reports exist for the New Testament.
Theological Silence: The absence of the Tetragrammaton was never an issue in early Christian theological disputes, despite the fierce accusations of heresy that characterized the period.
Impossibility of Systematic Removal: The decentralized nature of early Christianity and the lack of any central authority make it implausible that the Tetragrammaton could have been systematically removed from all manuscripts.
No External Evidence: Roman and pagan sources describe Christian worship as focused on Jesus as Lord (κύριος), with no mention of the Tetragrammaton.

In light of these points, the claim that the Tetragrammaton was originally part of the New Testament does not hold up to historical, textual, or theological scrutiny. Early Christian usage of κύριος reflects continuity with Jewish tradition, not a conspiracy to obscure the divine name.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

A Comparative Critique: The Divisive Taxonomies of Jehovah’s Witnesses and Islam's Dar Framework

The division of humanity into categories has historically been a tool for delineating insiders from outsiders, reinforcing group identity, and managing perceived threats. In this article, we critically analyze the categorization systems employed by Jehovah’s Witnesses (JWs) and classical Islamic jurisprudence, focusing on how these frameworks serve as a "friend-enemy recognition system" to shield their core ideologies from critique.

Jehovah’s Witnesses’ Taxonomy of Humanity

Jehovah’s Witnesses employ an intricate system to categorize individuals into three primary groups, each serving a specific purpose in their theological framework:

Those who have never been Jehovah’s Witnesses:

1A) Opposers: These are knowledgeable non-Witnesses who actively speak against the sect. Their critiques are dismissed as biased, emotionally driven, or ill-informed.
1B) Neutral or Uninformed: This group represents a blank slate (tabula rasa), individuals unfamiliar with JW doctrines. Their criticisms are easily dismissed with, "You don't understand because you’ve never been one of us."

Active Jehovah’s Witnesses (Group 2): These are the insiders who adhere to JW teachings. They are shielded from external critiques and dissuaded from voicing internal dissent to avoid expulsion into the next category.
Former Jehovah’s Witnesses:

3A) Disfellowshipped ("Removed"): Individuals formally expelled from the congregation for perceived misconduct or dissent.
3B) Voluntarily Disassociated: Those who separate themselves without formal disciplinary action.

Both subcategories of Group 3 are labeled "apostates," and interaction with them is strictly forbidden. JW literature often employs pejorative language, describing such individuals as "mentally diseased."

This insider jargon ensures every critique is delegitimized. Group 1A’s arguments are dismissed as biased; Group 1B’s as uninformed; Group 2 are conditioned not to critique, and Group 3 are shunned as inherently unreliable. This structure isolates members and reinforces the group’s narrative of exclusivity and infallibility.

The Islamic Dar Framework

Classical Islamic jurisprudence also divides the world into categories, albeit with territorial rather than individual focus. The framework historically aimed to guide the expansion of Islamic rule:

Dar al-Islam ("House of Islam"): Territories under Islamic governance where Sharia law prevails. This corresponds to JW Group 2—those inside the fold who abide by the rules and cannot critique the system without risking expulsion.
Dar al-Sulh or Dar al-Ahd ("House of Treaty/Truce"): Regions at peace with Muslim states but not under Islamic rule. These areas, like JW Group 1B, are seen as neutral zones, potential allies, or fields for proselytization.
Dar al-Harb ("House of War"): Territories in conflict with Islamic states or those perceived as threats to Islam. Analogous to JW Groups 1A, 3A, and 3B, these are the ideological or physical "enemies" whose resistance must be subdued or ignored.

The dar classifications primarily served legal and military purposes, determining whether Muslims should engage in jihad, establish treaties, or focus on dawah (peaceful proselytization). Classical Islamic scholars debated these definitions, with many modern jurists considering them obsolete in a globalized world of nation-states.

The Role of These Frameworks: Shielding from Critique

Both systems serve to deflect criticism and reinforce internal cohesion. For JWs, the taxonomy categorizes all potential critics into delegitimized groups:

Group 1A (Opposers): Criticisms are dismissed as emotional or dishonest.
Group 1B (Neutral): Critiques are invalidated due to lack of insider knowledge.
Groups 3A and 3B (Former Members): These individuals are dehumanized and shunned.

In Islam, the dar framework was originally used to delineate areas of governance and influence, but its effects are similar in some interpretations:

Dar al-Harb: Resistance or critique from these areas is framed as illegitimate due to their opposition to Islamic rule.
Dar al-Islam: Internal dissent is suppressed to maintain religious harmony and unity under Islamic governance.
Dar al-Sulh: Neutral zones are seen as potential converts or allies, and their critiques are often downplayed.

A "Friend-Enemy Recognition System"

These frameworks operate as "friend-enemy recognition systems," a term borrowed from political theory to describe how groups establish boundaries and manage perceived threats. This approach simplifies complex human dynamics into binary categories, fostering an "us versus them" mentality. Critique, whether internal or external, is neutralized as follows:

It is dismissed outright (1A/Group 3).
It is invalidated due to lack of insider experience (1B/Dar al-Sulh).
It is prevented altogether through social or doctrinal pressure (2/Dar al-Islam).

The Ethical and Theological Implications

Both systems share a key flaw: they prioritize group identity over intellectual and theological honesty. By preemptively categorizing and dismissing critics, they avoid engagement with uncomfortable questions or dissenting perspectives.

For JWs, this fosters isolationism, stifles intellectual freedom, and perpetuates harmful practices like shunning. In Islam, while the dar framework was initially a geopolitical tool, some modern interpretations risk creating similar exclusionary dynamics, alienating critics and perpetuating sectarian divides.

Conclusion

The taxonomy of humanity employed by Jehovah’s Witnesses and the classical Islamic dar framework both serve as mechanisms to delineate insiders from outsiders. While their contexts and applications differ, their shared function as tools for critique deflection and group cohesion reveals a common thread of exclusivism. For both, moving beyond these binary frameworks could foster a more open and dialogic approach to faith, allowing for constructive criticism and mutual understanding in a pluralistic world.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@slimboyfat

The claim relies on Hurtado’s statement that κύριος in the LXX “seems to have developed sometime in the second century or so.” However, this does not mean Hurtado argued that κύριος was absent from all LXX manuscripts before the second century CE or that its introduction was a Christian innovation. Instead, Hurtado’s broader context clarifies that the substitution of YHWH with κύριος reflects Jewish scribal practices, not Christian alterations. Hurtado acknowledges that early Greek manuscripts of the Old Testament show a variety of treatments of the Tetragrammaton, including transliterations like ΙΑΩ and the Paleo-Hebrew script for YHWH. However, he does not claim this variety excludes the use of κύριος. Instead, Hurtado argues that the transition to using κύριος was part of Jewish scribal traditions over time. Hurtado’s assertion that κύριος became the dominant rendering of YHWH by the second century CE reflects the state of the majority of surviving manuscripts, not evidence of Christian interference. He does not argue that κύριος was a Christian innovation but rather that it reflects a Jewish scribal decision in continuity with the oral substitution of Adonai for YHWH. Hurtado explicitly states in other works, such as The Earliest Christian Artifacts, that κύριος was widely used in pre-Christian Jewish texts and was inherited by Christians. The substitution of YHWH with κύριος aligns with Jewish reverence for the divine name and their tradition of not vocalizing it.

The argument also misrepresents Hurtado’s discussion of Paul’s use of the LXX. Hurtado suggests that Paul may have had access to manuscripts retaining the Tetragrammaton (e.g., in Hebrew script), but this is not a universal claim about all LXX manuscripts in the first century CE. Hurtado’s point is that Paul’s deliberate application of YHWH texts to Jesus reflects an exegetical move grounded in the recognition of Jesus’ divine identity, not confusion caused by ambiguous textual renderings. Paul’s use of LXX passages referring to YHWH (e.g., Joel 2:32 in Romans 10:13) reflects a deliberate theological decision to identify Jesus with YHWH, regardless of whether the manuscripts Paul used contained YHWH or κύριος. The presence of YHWH in some early LXX manuscripts does not undermine the fact that κύριος was also widely used in Jewish and Christian contexts. The claim fails to account for the diversity in LXX textual traditions, where κύριος coexisted with other renderings of the divine name. Hurtado does not argue that the use of κύριος was exclusively a second-century development but rather highlights its dominance in the extant manuscript tradition by that time.

The evidence overwhelmingly shows that κύριος was a Jewish innovation, not a Christian one. Early Jewish scribes translated YHWH as κύριος in the LXX to align with the oral substitution of Adonai. This practice predates Christianity, and there is no evidence of a deliberate Christian effort to introduce κύριος into the text. The Septuagint was translated by Jewish scholars in the 3rd–2nd centuries BCE, and κύριος appears as the rendering of YHWH in the majority of extant LXX manuscripts. Variants like ΙΑΩ or Paleo-Hebrew YHWH reflect localized or sectarian traditions, not the normative Jewish practice. As Emanuel Tov notes, these variations were likely reintroductions of the Tetragrammaton in specific contexts, not the original translational approach.

The substitution of YHWH with Adonai in Jewish liturgical readings naturally led to the use of κύριος in Greek translations. This aligns with the Jewish reverence for the divine name and does not reflect a later Christian conspiracy. Early Christian scribes developed the nomina sacra (e.g., ΚΣ for κύριος) to mark sacred names, continuing the Jewish tradition of reverencing the divine name. This practice reinforces the continuity between Jewish and Christian treatments of sacred texts.

The claim that κύριος was introduced by Christians in the second century CE ignores the broader historical and textual evidence of its Jewish origins and early use in the LXX. The use of κύριος predates the second century CE, as demonstrated by extant manuscripts like the Codex Vaticanus and Codex Alexandrinus, which preserve this rendering consistently. These manuscripts reflect a tradition inherited from Jewish translators of the LXX. The New Testament authors, most of whom were Jewish, adopted the LXX as their authoritative Scripture. Their consistent use of κύριος reflects continuity with Jewish textual practices, not a theological innovation or conspiracy. If κύριος were a second-century Christian invention, we would expect to find transitional manuscripts or objections from Jewish or early Christian communities. However, no such evidence exists. The uniformity of κύριος in Christian manuscripts reflects its widespread acceptance within the Jewish tradition, not a deliberate replacement.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@slimboyfat

The statement that "Hurtado doesn’t specify Christian or Jewish" is misleading because Hurtado’s writings consistently focus on Jewish liturgical and scribal practices regarding the use of Kyrios. While Hurtado acknowledges the second-century development of the scribal standardization of writing Kyrios in LXX manuscripts, he ties this development to Jewish practices rather than Christian innovations. Hurtado notes that the oral substitution of Kyrios for the Tetragrammaton was already a well-established Jewish custom prior to the second century CE. The second-century development he refers to concerns the growing standardization of this practice in written manuscripts, not its introduction by Christians. This distinction is critical and directly contradicts any alignment with Kahle's view that Christians introduced Kyrios into the LXX. The claim that Hurtado’s position is “at odds” with Pietersma, Rösel, and others who argue for Kyrios as the original rendering is also inaccurate. Hurtado’s acknowledgment of a second-century scribal standardization does not negate the possibility that Kyrios was already a rendering for YHWH in some early LXX manuscripts, as Pietersma and Rösel argue. Hurtado’s focus on standardization simply reflects the evidence of increased consistency in written texts during this later period.

While early manuscripts like Papyrus Fouad 266 preserve the Tetragrammaton, it is incorrect to suggest that Kyrios was entirely absent prior to the second century CE. There is evidence of diversity in how YHWH was rendered, including transliterations like ΙΑΩ and the use of Kyrios. Hurtado’s argument acknowledges this diversity while noting that Kyrios became dominant in later manuscripts, reflecting broader liturgical and theological trends. Pietersma and Rösel’s arguments that Kyrios may have been an original rendering for YHWH in some LXX texts are not incompatible with Hurtado’s observations about later scribal practices. The standardization of Kyrios in the second century CE represents a shift in scribal conventions, not the invention of Kyrios as a rendering for YHWH. But even if Pietersma's view is wrong, there are still several unproven claims:

Let's assume that the cited Greek OT manuscript fragments "prove" that the Septuagint was translated this way by the Seventy, including the Tetragrammaton.
This does NOT prove that this was the LXX version that the apostles used, accepted, and proclaimed the Tetragrammaton in their preaching
Even if the apostles used such an version, it does not prove that the Tetragrammaton was inserted into the NT and later "erased" by someone for some heretical bias.

So this is anything but a "smoking gun", but completely wishful thinking, speculation. This is like the prosecutor in a criminal trial arguing that "since the kitchen knife was not in the drawer, this proves beyond a reasonable doubt that the defendant was the one who committed the murder."

You cannot give a satisfactory answer to the question: Who made the decision to replace YHWH (or ΙΑΩ) with κύριος? Even more specifically: Who was the “Caliph Uthman” of the “apostate” (=proto-orthodox) Christianity who ordered the standardization of the NT and, under this heading, the tampering with the text?

While it is true that New Testament writers were primarily Jewish and familiar with the Tetragrammaton, the evidence does not support the idea that they used it in their writings. The consistent use of Kyrios in all surviving manuscripts suggests that the authors followed the established Greek tradition of substituting Kyrios for YHWH. The presence of the Tetragrammaton in some LXX manuscripts does not prove that the NT authors included it in their writings. By the first century CE, Kyrios was already well-established in oral and written traditions, making it the most likely term used by NT writers when quoting the LXX. The argument that the divine name might have been included to emphasize continuity with the Hebrew Scriptures is speculative and unsupported by manuscript evidence. The NT writers consistently used Kyrios to apply Old Testament passages about YHWH to Jesus, reflecting their theological conviction that Jesus shares in the divine identity.

The lack of any manuscript evidence containing the Tetragrammaton or its transliterations in the NT is decisive. While hypothetical scenarios about its inclusion in the autographs can be entertained, they remain speculative and unsupported by evidence. By the time the NT was written, Kyrios was the standard rendering for YHWH in Greek-speaking Jewish and Christian communities. This tradition aligns with the NT authors’ use of Kyrios to emphasize Jesus’ divine status. The NT authors, many of whom came from Jewish backgrounds, adopted the established practice of substituting Kyrios for YHWH in Greek texts. This practice was consistent with the broader theological emphasis on Jesus as Kyrios.

There is no evidence of a transitional phase in which Kyrios replaced the Tetragrammaton in NT manuscripts. The consistent use of Kyrios across all extant manuscripts indicates that this was the original practice. The NT’s consistent use of Kyrios aligns with early Christian theology, which applied Old Testament passages about YHWH to Jesus. This theological emphasis would have made Kyrios the natural choice for NT authors when quoting or alluding to YHWH.

Hurtado does not argue that Kyrios was introduced into the LXX in the second century CE by Christians or otherwise. Instead, he highlights the standardization of scribal practices during this period while acknowledging earlier Jewish use of Kyrios as an oral substitute. The response fails to account for the diversity of renderings for YHWH in early LXX manuscripts and the established use of Kyrios in pre-Christian Jewish contexts. The hypothesis that the Tetragrammaton appeared in the NT autographs is unsupported by any manuscript evidence and contradicts the theological and textual context of early Christianity. The response incorrectly portrays Hurtado’s position as conflicting with Pietersma, Rösel, and others, despite their compatible emphasis on the diversity of early practices and the eventual dominance of Kyrios.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

A Comparative Analysis of Theocratic Warfare, Mental Reservation, and Taqiyya

The doctrines of theocratic warfare (Jehovah’s Witnesses), mental reservation (Catholicism), and taqiyya (Islam) address situations where truthfulness is withheld or altered under specific circumstances. Though they share some similarities, their theological frameworks, ethical boundaries, and applications differ significantly. This article examines each doctrine in detail, citing relevant sources and examples to illuminate how these teachings function in practice.

1. Theocratic Warfare (Jehovah’s Witnesses)

Theocratic warfare is the Jehovah’s Witnesses’ practice of withholding information or misrepresenting truth to protect their organization or its members. According to the Watchtower, June 1, 1960, p. 352, “as a soldier of Christ, he is in theocratic warfare and he must exercise added caution when dealing with God’s foes. Thus, the Scriptures show that for the purpose of protecting the interests of God’s cause, it is proper to hide the truth from God’s enemies.”

Theocratic warfare applies in situations where disclosing truth could endanger the organization or its members, such as during legal disputes or confrontations with governmental authorities. The Jehovah’s Witnesses define lying narrowly as “providing falsehood to a person entitled to know the truth” (Insight on the Scriptures, Vol. 2, p. 245).

If a Jehovah’s Witness is questioned about sensitive organizational activities by a government authority perceived as hostile, they might provide evasive or misleading answers to protect their community. For instance, in regions where their religion is banned, members might deny hosting religious gatherings.

This practice has been criticized for undermining transparency and creating ethical inconsistencies. Critics argue that the doctrine fosters a double standard, allowing deceit under the guise of protecting “God’s cause” while holding others to a higher standard of truthfulness.

2. Mental Reservation (Catholicism)

Mental reservation is a Catholic theological concept that allows ambiguity or equivocation to balance the obligations of truthfulness and justice. According to the Catechism of the Catholic Church (CCC, para. 2482), “a lie consists in speaking a falsehood with the intention of deceiving,” but mental reservation permits avoiding a lie by employing ambiguous language under specific circumstances.

Types

1. Wide Mental Reservation: The ambiguity arises from the words themselves or the situation, without direct falsehood.

2. Strict Mental Reservation: Involves mentally qualifying a statement to make it true for the speaker but misleading for the listener. This was condemned by Pope Innocent XI in 1679.

Mental reservation is permissible when protecting justice, confidentiality, or human life. For example, a priest maintaining the seal of confession may respond, “I don’t know” to inquiries about confessions, meaning “I don’t know in a communicable sense.”

During World War II, Catholics hiding Jews from Nazis might have said, “There are no Jews here,” meaning “None here for you to harm.” This wide mental reservation avoids a direct lie while protecting lives. Catholic teaching maintains that its use is strictly limited to situations where justice or confidentiality demands it, emphasizing that outright deceit remains intrinsically evil.

**3. Taqiyya (Islam)**

Taqiyya, primarily a Shi’ite Islamic practice, permits concealing one’s faith or uttering falsehoods to protect life, property, or religion under persecution. It is rooted in Qur’anic injunctions such as Qur’an 3:28: “Let not believers take disbelievers as allies rather than believers, unless you fear them as a precaution.”

According to mainsteam Sunni Islamic understanding Taqiyya is only permissible in situations of extreme danger, particularly when a Muslim’s life or faith is at risk. Sunni Islam also acknowledges similar principles in rare cases, such as during warfare or to avoid persecution. Shi’ite Muslims under historical Sunni oppression often practiced taqiyya to avoid execution or forced conversion. For instance, during the Abbasid Caliphate, Shi’ites might have publicly professed Sunni beliefs while secretly adhering to Shi’ism.

It is also recognized in Sunni jurisprudence in extreme circumstances (e.g., the miḥna under Caliph al-Ma’mun). There are some Hadiths and references related to the concept of taqiyya or its broader application, including dissimulation, deceit, and related practices in Islam. These are cited with the potential for application in justifying a broader use of dissimulation under specific conditions.

A) "War is deceit." (Sahih Bukhari, Volume 4, Book 52, Hadith 269)

Muhammad declared that deceit is permissible during warfare. This statement was made in the context of various incidents where strategic deception was used to gain an advantage over opponents. This Hadith is often cited to justify acts of deception in military or political contexts to protect or advance Islamic interests.

B) "He who makes peace between the people by inventing good information or saying good things, is not a liar." (Sahih Bukhari, Volume 3, Book 49, Hadith 857)

Muhammad explicitly allowed lying for the sake of reconciliation between disputing parties. This creates a precedent for lying under the guise of a greater good, extending to situations where the cohesion of the Muslim community or personal safety is at stake.

C) "Anyone who, after accepting faith in Allah, utters unbelief under compulsion, while his heart remains firm in faith, will be absolved." (Quran 16:106)

This verse was revealed concerning instances where Muslims were forced to deny their faith under persecution. It explicitly allows verbal dissimulation of faith to protect oneself while maintaining inner belief.

D) "Who will kill Ka‘b ibn Ashraf, who has hurt Allah and His Messenger?" Muhammad bin Maslama volunteered and said, "To kill him, I will need to deceive him." The Prophet said, "You may do so." (Sahih Bukhari, Volume 5, Book 59, Hadith 369)

Muhammad allowed deception to gain the trust of Ka‘b ibn Ashraf, which led to his assassination. This event is frequently cited as a historical example of the permissibility of deceit against those perceived as enemies of Islam.

E) "Let us grin in the face of some people while our hearts curse them." (Attributed to: Companion Abu Darda, cited in: Tafsir Ibn Kathir’s Commentary on Quran 3:28)

This quote supports taqiyya in interactions with non-Muslims, advocating for outward friendliness while maintaining internal animosity. Encourages strategic dissimulation in interpersonal relations with non-Muslims when necessary.

F) "If you ever make a promise or an oath and then find something better, you should expiate the oath and do what is better." (Sahih Bukhari, Volume 9, Book 89, Hadith 260)

This principle was applied in the Treaty of Hudaybiyyah, where Muhammad made a treaty with the Quraysh but later broke it when circumstances favored Muslims. Justifies breaking agreements or promises if it benefits the Muslim community.

G) "If any of you ever pass gas during prayer, hold your nose and leave." (Sunan Abu Dawood, Book 1, Hadith 681)

Muhammad instructed Muslims to use a form of subterfuge to avoid embarrassment during prayer. Provides a basis for using minor deceptions in daily life for self-preservation or dignity.

H) "Whoever disbelieves in Allah after having believed, except him who is forced thereto and whose heart is at rest with faith..." (Quran 16:106)

This verse explicitly allows outward denial of faith under compulsion, a cornerstone for taqiyya. Allows Muslims to verbally conform to non-Muslim expectations to avoid persecution.

I) "So do not be fainthearted and call for peace when it is you who are uppermost." (Quran 47:35)

Peace treaties or conciliatory measures are only tactical and temporary, dependent on the Muslims’ strength relative to adversaries. Supports strategic truces as part of a broader agenda of eventual dominance.

J) "War is a game of deception." (Sahih Muslim, Book 32, Hadith 6303)

Echoing the permissibility of deceit in warfare, this reinforces the idea that misdirection is a legitimate tool in conflicts. Encourages misleading enemies about internal capabilities or intentions.

Islamic scholars assert that it is restricted to life-threatening situations and is not a general dispensation for dishonesty.

Comparison Table

Application in Everyday Scenarios

Scenario 1: A Hostile Interrogation

· Jehovah’s Witness: Might evade or mislead to protect the organization, citing “God’s enemies”.

· Catholic: Might employ wide mental reservation, saying something ambiguous but technically true.

· Muslim: Might use taqiyya to deny their faith if persecution threatens their life.

Scenario 2: Preserving Confidentiality

· Jehovah’s Witness: Would prioritize theocratic interests, possibly withholding truth.

· Catholic: Might use mental reservation to protect confidentiality without outright lying.

· Muslim: Would likely not invoke taqiyya unless the situation involved imminent danger.

Scenario 3: Defending Faith in Debate

· Jehovah’s Witness: Might avoid disclosing controversial doctrines to protect the faith’s image.

· Catholic: Would emphasize truthfulness, avoiding mental reservation.

· Muslim: Taqiyya would not apply; honesty is expected unless under persecution.

Conclusion

Theocratic warfare, mental reservation, and taqiyya reflect each tradition’s priorities and historical circumstances.

1. Jehovah’s Witnesses prioritize organizational protection but face criticism for potential ethical inconsistencies.

2. Catholics uphold absolute truthfulness while allowing rare, carefully defined exceptions to protect justice and confidentiality.

3. Muslims, particularly Shi’ites, permit taqiyya only under extreme duress, emphasizing its historical roots and limited scope.

Understanding these doctrines requires careful consideration of their theological and practical contexts, as well as the ethical challenges they present.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@slimboyfat

Hurtado maintains that the oral substitution of Kyrios for the Tetragrammaton predates the second century CE, being a dominant Jewish practice in the reading of the Scriptures. He also asserts that the routine scribal practice of writing Kyrios in LXX manuscripts developed in the second century CE, a timeframe that corresponds to broader textual standardization. Hurtado does not suggest that Christians introduced Kyrios into the LXX. Instead, he recognizes Kyrios as part of Jewish liturgical practice well before the Christian era, with Christian adoption reflecting continuity with Jewish traditions rather than a radical departure. Your Mischaracterization: You conflate Hurtado’s acknowledgment of a second-century scribal standardization with the claim that Kyrios was only introduced into the LXX at that time. This ignores Hurtado’s explicit emphasis on the earlier oral tradition and the diversity of scribal practices in pre-Christian Jewish manuscripts.

Hurtado’s position is not a "stronger claim" than that of Tov and Skehan. Instead, Hurtado builds on evidence that Kyrios functioned as an oral substitute from early on, irrespective of its later dominance in written texts. Tov and Skehan focus on the scribal preservation of the Tetragrammaton, which is compatible with the idea that Kyrios was used orally alongside written forms like ΙΑΩ or the Hebrew Tetragrammaton.

Hurtado acknowledges the variety of practices in early Jewish manuscripts, including the use of the Hebrew Tetragrammaton, ΙΑΩ, and other forms. His argument is not that Kyrios was the exclusive rendering of YHWH in the pre-Christian period but that it was the dominant oral substitute. This diversity is evident in manuscripts. Hurtado’s recognition of this diversity does not contradict his argument about the widespread oral use of Kyrios before the second century.

Hurtado does not support the idea that Christians were responsible for introducing Kyrios into the LXX. Instead, he attributes its use to Jewish scribal and liturgical practices, which were later inherited by Christians. The dominance of Kyrios in Christian manuscripts reflects continuity with Jewish practices, as evidenced by the widespread oral substitution of Kyrios for YHWH in pre-Christian Jewish worship.

The summary provided by ChatGPT is broadly accurate, though it simplifies some nuances. It correctly highlights, that according to certain scholars that original rendering of YHWH in the LXX was likely the Tetragrammaton in Hebrew characters or transliterated forms like ΙΑΩ. Kyrios became dominant over time, reflecting Jewish liturgical practices that substituted Adonai for YHWH when read aloud. Christian manuscripts standardized Kyrios, continuing Jewish traditions. This aligns with Hurtado’s position and the broader scholarly consensus that Kyrios was not a Christian innovation but a development rooted in Jewish practice.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@slimboyfat

Hurtado’s statement refers specifically to the routine written replacement of the Tetragrammaton with Kyrios in Greek manuscripts. He does not claim that the oral substitution of Kyrios for YHWH began in the second century. In fact, Hurtado explicitly states that the oral substitution of Kyrios predates the second century CE and was already the dominant practice among Greek-speaking Jews long before this time. To quote Hurtado directly (from the very blog post you cited):

“When reading the Greek OT it appears that the dominant practice was to substitute the Greek term Kyrios for YHWH.”

This means that Kyrios was already being used as the spoken equivalent for YHWH in Jewish liturgical and scriptural contexts prior to the second century. The reference to the second century pertains to when Kyrios became the standardized written form in Greek LXX manuscripts, replacing the previously used Hebrew script for the Tetragrammaton. Hurtado’s discussion distinguishes between two practices:

Oral Substitution: Substituting Kyrios for YHWH in Jewish readings and teachings, which predates the second century CE.
Written Replacement: The formal practice of writing Kyrios in place of the Tetragrammaton in manuscripts, which became routine in the second century CE.

This distinction aligns perfectly with the historical evidence. Pre-Christian Jewish manuscripts, such as Papyrus Fouad 266 and 8HevXIIgr, use the Tetragrammaton in Hebrew or transliterated forms like ~~ΙΑΩ~~, reflecting diversity in written practices. However, the oral substitution of Kyrios was already widespread, and Hurtado affirms this repeatedly.

You claim my distinction between “routinely written” and “use as a rendering” is meaningless, yet this distinction is crucial. Allow me to clarify:

"Use as a rendering" refers to the theological and liturgical practice of substituting Kyrios for YHWH when referring to the divine name.
"Routinely written" refers to the scribal decision to standardize the replacement of YHWH with Kyrios in Greek manuscripts, as opposed to retaining the Tetragrammaton in Hebrew script.

Hurtado’s point is that while the written use of Kyrios became fully standardized in the second century CE, the oral substitution of Kyrios for YHWH predates this by several centuries. This is not an attempt to misrepresent Hurtado; it is a precise reading of his nuanced argument.

You claim my position is analogous to ChatGPT producing meaningless "arguments" against an established fact, such as Paris being the capital of France. This comparison is flawed. Unlike the undisputed fact of Paris being the capital of France, Hurtado’s discussion of Kyrios involves subtle distinctions between oral and written practices. It is not a simple black-and-white matter. I was not attempting to deny Hurtado’s statements but rather to explain them accurately. Your interpretation collapses oral and written practices into a single event, ignoring Hurtado’s distinction.

You attempt to conflate Hurtado’s discussion of Kyrios with the claims of Skehan, Tov, and others about ΙΑΩ. However as noted, Hurtado affirms that Kyrios was already dominant az least as the spoken substitute for YHWH before the second century CE. The isolated presence of ΙΑΩ in fragments like 4Q120 reflects regional or sectarian practices rather than a universal standard. Even Tov acknowledges this diversity, emphasizing that the Old Greek (LXX) tradition accommodated different scribal practices without standardization. The overwhelming dominance of Kyrios in extant manuscripts, particularly those used and cited by early Christians, demonstrates that Kyrios became the primary rendering of YHWH in both Jewish and Christian traditions.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@Earnest

Emanuel Tov’s position on 4Q120 and ΙΑΩ requires a nuanced understanding. Tov acknowledges the presence of ΙΑΩ in certain early fragments but explicitly refrains from generalizing this as the original or universal practice of the LXX translators. For example in his "Text-Critical Use of the Septuagint in Biblical Research," Tov argues that the use of ΙΑΩ or the Tetragrammaton in Paleo-Hebrew within Greek manuscripts reflects textual diversity, not uniformity. This diversity suggests localized practices, and Tov states that such forms represent variant traditions, rather than the original text of the LXX. Furthermore, 4Q120 does not prove that ΙΑΩ was the standard rendering of YHWH in the LXX. It is a single fragmentary manuscript reflecting one regional practice, and its use of ΙΑΩ aligns with Egyptian Jewish scribal customs rather than a universal LXX tradition. If you believe otherwise, you need to cite where Tov explicitly equates ΙΑΩ with a universal and original stage of the LXX translation. His consistent emphasis on textual diversity and recensional tendencies undermines the claim that ΙΑΩ was the original form used across all LXX texts. While Tov claims that 4Q120 reflects the "Old Greek" tradition of Leviticus, this does not imply that ΙΑΩ was the universal or exclusive rendering of YHWH. Instead, it demonstrates that the Old Greek tradition allowed for varied treatment of the divine name, with Κύριος being dominant in other Alexandrian texts. By the way, Patrick W. Skehan describes 4Q120 "as a considerable reworking of the original LXX to make it conform both in quantity and in diction to a Hebrew consonantal text nearly indistinguishable [...] from that of MT.

Philo’s treatment of the divine name is highly relevant because Philo, as a representative of Alexandrian Judaism, consistently uses Κύριος when quoting the LXX, reflecting the dominant practice of Greek-speaking Jews in his time. His avoidance of ΙΑΩ or YHWH in transliteration further undermines the claim that these were standard in the LXX. If ΙΑΩ were the universal rendering, it is inexplicable that Philo, a Hellenistic Jewish scholar, never uses it in his extensive corpus. Philo’s silence on ΙΑΩ supports the conclusion that Κύριος was already the standard and dominant rendering of YHWH in the LXX by the first century CE.

The development of the nomina sacra does not indicate a conspiracy to obscure YHWH. Instead the nomina sacra, such as ΚΣ for Κύριος and ΘΣ for Theos, emerged as a Christian scribal practice emphasizing reverence for sacred names. This practice aligns with earlier Jewish traditions of avoiding the pronunciation of YHWH and substituting it with Adonai in Hebrew or Κύριος in Greek. The consistent use of the nomina sacra across early Christian manuscripts demonstrates that Κύριος was already established as the rendering for YHWH in both Jewish and Christian texts. There is no evidence of a conspiracy to "replace" YHWH with Κύριος. The uniformity of Κύριος in LXX and NT manuscripts reflects continuity, not alteration. The lack of transitional evidence cuts both ways. If Κύριος were a later addition, we would expect to find manuscripts showing mixed usage of Κύριος and YHWH/ΙΑΩ, and historical records documenting the alleged replacement of YHWH with Κύριος. However, such evidence is entirely absent. The consistent use of Κύριος in extant manuscripts suggests that it was the standard rendering from the outset. Conversely, the isolated presence of ΙΑΩ and the Tetragrammaton in a handful of manuscripts reflects localized or revisionist practices, not the original LXX tradition.

@slimboyfat

While Skehan and others argue that ΙΑΩ represents an early transliteration of the divine name, they do not claim that this was the universal or exclusive form in the LXX. Instead, they acknowledge regional diversity in rendering the divine name, with ΙΑΩ being a localized transliteration tied to Egyptian Jewish communities. Skehan’s broader textual studies highlight that Κύριος emerged as the dominant rendering in the Greek-speaking Jewish world due to its alignment with the oral tradition of substituting Adonai for YHWH. Moreover, Eugene Ulrich’s work also supports the idea of textual diversity, emphasizing that the Tetragrammaton (in Hebrew script) and ΙΑΩ reflect specific scribal tendencies rather than the universal form of the LXX. Your claim oversimplifies their positions and ignores their acknowledgment of the dominance of Κύριος in the extant LXX manuscript tradition, particularly as preserved and transmitted by early Christian communities.

Hurtado’s reference to "a scribal practice that seems to have developed sometime in the second century CE or so" pertains specifically to the "routinely" written form of Κύριος in LXX manuscripts, not to its original use as the rendering of YHWH in the LXX. In the same blog post, Hurtado affirms that "the dominant practice" among Greek-speaking Jews before the second century CE was to substitute Κύριος for YHWH orally when reading the LXX. This directly supports the idea that Κύριος functioned as the standard rendering of YHWH even before the second century CE. Hurtado acknowledges the presence of manuscripts that retain YHWH in Hebrew characters (e.g., Paleo-Hebrew), but he emphasizes that these reflect one particular scribal practice rather than the norm. His statement "Kyrios was used without the definite article to function as if it were a name" shows that the LXX translators and users treated Κύριος as a theological equivalent of YHWH. Thus, your attempt to portray Hurtado as supporting a second-century introduction of Κύριος into the LXX misreads his argument. He affirms that Κύριος predates this period as an established substitution for YHWH.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@slimboyfat

1. Why "Must" ΙΑΩ Reflect Later Revisions?

The statement that ΙΑΩ and the paleo-Hebrew Tetragrammaton reflect later revisions rather than the original translation practice is not an unsupported assertion but a conclusion grounded in the following evidence:

Manuscripts like 4Q120, P. Fouad 266, and others that contain ΙΑΩ or the paleo-Hebrew Tetragrammaton represent specific textual traditions that do not align with the dominant manuscript tradition of the LXX. 4Q120 (Leviticus) reflects a regional transliteration practice, likely aimed at preserving the phonetic sound of YHWH for a specific audience. This does not mean it was the standard rendering across the broader Jewish or Alexandrian communities. P. Fouad 266, with the Tetragrammaton in paleo-Hebrew, shows evidence of a revisionist tendency to reintroduce the Hebrew form into Greek texts, likely for liturgical reasons. Emanuel Tov himself acknowledges this in his work on the Kaige recension, which aimed to align Greek texts more closely with the proto-Masoretic Hebrew.

Scholars like Anneli Aejmelaeus and Emanuel Tov highlight that the diversity in rendering the Tetragrammaton reflects later textual developments and recensional efforts, particularly among Jewish scribes who sought to preserve the Hebrew form in certain contexts. Tov notes that while ΙΑΩ may appear in some fragmental early manuscripts, its usage is localized and sporadic, not indicative of the broader Alexandrian Jewish tradition that gave us the Septuagint.

The overwhelming majority of extant Greek manuscripts, including Christian LXX texts, consistently use κύριος. This uniformity strongly suggests that κύριος was the standard rendering from the outset, even if regional or sectarian variants like ΙΑΩ existed. If ΙΑΩ had been the original rendering, we would expect to see it in more manuscripts, including those used and transmitted by early Christians. Instead, the manuscript tradition overwhelmingly attests to the dominance of κύριος.

So the assertion that ΙΑΩ reflects later revisions is not an unsubstantiated claim but a conclusion drawn from the broader textual and historical evidence. The diversity of renderings (e.g., ΙΑΩ, paleo-Hebrew YHWH) represents localized practices or recensional efforts rather than the original translational standard.

2. Addressing Skehan, Tov, and Hurtado

Your claim that Skehan and Tov concluded that ΙΑΩ was original is an oversimplification of their positions.

While Tov acknowledges that manuscripts like 4Q120 may reflect an early stage of the Septuagint tradition, he does not argue that ΙΑΩ was universally or originally used. Instead, he emphasizes the diversity of practices and the likelihood of later revisions aimed at preserving the sacred name. Tov’s work on the Kaige recension demonstrates that efforts to reintroduce the Tetragrammaton or its transliteration were part of a broader attempt to align Greek texts with the Hebrew Masoretic tradition. This supports the idea that ΙΑΩ and the Tetragrammaton reflect revisionist tendencies, not the original translation.

Skehan's views on ΙΑΩ are rooted in the recognition of its sporadic and localized usage. He does not dismiss the predominance of κύριος in the majority of Greek manuscripts. Skehan’s arguments must be understood in the context of his broader textual analysis, which acknowledges the coexistence of multiple practices without asserting that ΙΑΩ was universally original.

The claim that Hurtado concluded κύριος entered the LXX only in the second century CE is inaccurate. Hurtado’s actual position is more nuanced. Hurtado discusses the development of the nomina sacra (κύριος → ΚΣ, θεός → ΘΣ) in early Christian manuscripts as a scribal practice emphasizing reverence for divine names. This practice, while well-established by the second century CE, does not imply that κύριος itself was a late addition to the LXX. It should also not be overlooked that the nomina sacra are already present in the earliest NT MSS, and we don't have a single MS at all that does not not use them. Hurtado’s work supports the idea that κύριος was already in place in the Jewish Septuagint tradition and was later abbreviated as ΚΣ in Christian manuscripts. Hurtado’s analysis of New Testament texts demonstrates that early Christians identified Jesus as κύριος in continuity with the LXX’s use of κύριος for YHWH. This identification would have been impossible if κύριος had not been the standard rendering in the LXX.

3. The Manuscript Evidence: ΙΑΩ vs. κύριος

The manuscript evidence overwhelmingly supports the primacy of κύριος as the standard rendering of YHWH in the LXX. Extant LXX manuscripts, including those used and cited by early Christians, consistently use κύριος to render YHWH or ΙΑΩ. This uniformity cannot be dismissed as a later Christian innovation, as it predates the Christian era. Manuscripts containing ΙΑΩ (e.g., 4Q120) are rare and reflect specific textual traditions, not the broader Jewish or Alexandrian practice. The appearance of ΙΑΩ in magical texts and onomastica further highlights its niche usage. Philo, a contemporary of the early Christian era, consistently avoids the Tetragrammaton and never uses ΙΑΩ, despite his extensive use of the LXX. This silence strongly suggests that ΙΑΩ was not a widespread or dominant rendering in the LXX tradition.

If we accept the claim that κύριος was a second-century CE "addition" to the LXX, several logical problems arise:

Who Made the Decision? There is no evidence of a centralized decision or conspiracy to replace YHWH or ΙΑΩ with κύριος. At the time when the LXX was translated, there was no universal Jewish or Christian authority capable of enforcing such a change.
Why Is There No Transitional Evidence? If κύριος replaced ΙΑΩ, we would expect to find manuscripts showing mixed usage or transitional forms. Instead, the manuscript tradition consistently attests to κύριος as the rendering of YHWH.
Why Did Early Christians Adopt κύριος? Early Christians inherited the LXX as their authoritative Scripture and used κύριος to identify Jesus with YHWH. This continuity suggests that κύριος was already established as the standard rendering in the LXX.

51

Theocratic Warfare and Taqiyya

by aqwsed12345 in

the concept of strategic deception exists in several religious and ideological contexts.

in this article, we will explore and compare the theocratic warfare doctrine of the watchtower society and taqiyya in islam.

both concepts have parallels in their mechanisms of permitting deception for religious purposes but differ significantly in their application and historical roots.. 1. theocratic warfare: the "rahab method".

aqwsed12345

@slimboyfat

Too bad you can't give a meaningful answer to 99% of my argument.

My initial argument acknowledges that Shaw demonstrates the wider historical use of ΙΑΩ in onomastica, Jewish texts, and magical papyri. However, this does not automatically equate to widespread liturgical usage, especially within canonical contexts like the LXX. Shaw’s emphasis on diversity and localized practices supports the idea that ΙΑΩ was one of many renderings in circulation, but not necessarily dominant in formal Jewish liturgical or scriptural contexts. Shaw himself writes that the evidence for ΙΑΩ is diverse and scattered, often appearing in contexts like personal names, magical texts, and marginal Jewish traditions, which does not refute the centrality of κύριος in mainstream Jewish liturgical practice.

Shaw acknowledges that ΙΑΩ reflects an attempt to transliterate the divine name phonetically into Greek. However, the Septuagint translators prioritized theological and functional equivalence over phonetic representation, resulting in κύριος as the respectful substitution. This aligns with the established Jewish practice of using "Adonai" in oral recitation of the Tetragrammaton. Shaw’s work does not negate the overwhelming manuscript evidence showing κύριος as the dominant rendering in extant Septuagint texts, especially those preserved and transmitted by Jewish and early Christian communities.

Shaw critiques Pietersma's position that κύριος was uniformly original to the Septuagint but does not provide definitive evidence that ΙΑΩ was the primary rendering. Instead, Shaw highlights the diversity of practices and manuscript traditions, suggesting that various forms (including ΙΑΩ, paleo-Hebrew YHWH, and κύριος) coexisted in different regions or communities. My argument that manuscripts containing ΙΑΩ (e.g., 4Q120) likely reflect localized or revisionist traditions rather than the original LXX rendering aligns with Shaw’s acknowledgment of regional diversity.

Shaw emphasizes that ΙΑΩ had a “widespread” non-mystical use in certain contexts but does not argue that it was widely accepted in formal Jewish worship or canonical scripture readings. The theological reverence for the divine name likely influenced the choice of κύριος as a liturgical substitute, consistent with Philo of Alexandria’s writings and the broader Jewish tradition of avoiding the Tetragrammaton’s pronunciation.

While Shaw critiques oversimplifications in traditional scholarship, he ultimately concedes that the historical reconstruction of the LXX’s original form is complex and inconclusive. However, the overwhelming dominance of κύριος in early Christian LXX manuscripts and citations in the New Testament suggests its primacy in liturgical and scriptural use.

My argument is not that ΙΑΩ was unknown or marginal, but that its specific appearance in texts like magical amulets, niche Jewish traditions, or non-canonical settings does not establish it as the dominant rendering in the Septuagint’s liturgical context. Shaw’s work supports the idea of textual diversity but does not provide evidence that overturns the widespread use of κύριος in Jewish and Christian scriptural traditions.

Your objection may stem from conflating Shaw’s demonstration of ΙΑΩ’s broader historical use with a claim of its dominance in the Septuagint. Shaw’s work, while valuable for understanding diversity, does not contradict my point that κύριος remained the standard rendering in Jewish and Christian liturgical texts.

@Earnest

Claim: Emanuel Tov, alongside Stegemann and Skehan, views ΙΑΩ as reflecting the earliest stage of the LXX translation, not a later revision.

Emanuel Tov does indeed assert that ΙΑΩ may represent an early transliteration of YHWH in some texts, but this does not establish it as the universal or original practice of the LXX translators. Several critical points weaken this claim. The presence of ΙΑΩ in 4Q120 reflects a localized or sectarian variant, not a uniform or universal translational strategy. Anneli Aejmelaeus has argued that early LXX translations, particularly those predating the Kaige recension, displayed considerable diversity in translation strategies. This diversity includes ΙΑΩ as a phonetic transliteration but does not negate κύριος as the more systematic and widespread practice.

The use of ΙΑΩ appears primarily in fragments with sectarian characteristics, such as the Dead Sea Scrolls (e.g., 4Q120). These communities often sought to preserve the sacredness of the divine name, diverging from mainstream Hellenistic Jewish communities that adhered to oral substitution (Adonai → Kyrios). As Tov and others point out, later revisions or corrections inserted ΙΑΩ or the Paleo-Hebrew Tetragrammaton into Greek texts for liturgical or theological reasons.

Christian LXX manuscripts, which represent the dominant textual tradition, overwhelmingly use κύριος. This strongly suggests that κύριος was the standard rendering in the original translations, even if exceptions like ΙΑΩ existed in sectarian or regional contexts. The predominance of κύριος in manuscripts used by both Jews and Christians further supports its originality as the default rendering of YHWH in Greek.

Claim: There is no evidence of a transition from YHWH/ΙΑΩ to κύριος in NT manuscripts. The absence of transitional evidence undermines the idea of κύριος replacing the Tetragrammaton.

The NT manuscripts we possess (dating to the 2nd century CE and later) consistently use κύριος or θεός. This uniformity is not evidence of a sudden replacement but rather reflects the established textual tradition that early Christians inherited from the LXX. If YHWH/ΙΑΩ had been used in NT texts, some transitional evidence should exist, such as manuscripts with mixed usage. However, no such manuscripts have been discovered, undermining the claim that a systematic replacement occurred.

The introduction of nomina sacra (e.g., KY for κύριος) in early Christian manuscripts aligns with broader scribal practices of reverence but does not imply that κύριος was absent before this development. The absence of transitional evidence for KY (κύριος) mirrors the broader absence of transitional evidence for any competing terms like ΙΑΩ. This further supports the argument that κύριος was the dominant rendering in pre-Christian LXX manuscripts.

The claim that the NT’s use of κύριος arose to distance Christianity from Judaism is speculative and unsupported by textual or historical evidence. Early Christians explicitly identified Jesus with the κύριος of the LXX (e.g., Philippians 2:11, quoting Isaiah 45:23), suggesting continuity rather than a departure from Jewish tradition. The universal use of κύριος in Christian LXX manuscripts cannot be dismissed as a mere "Christian innovation." Several historical and theological factors support its originality. The choice of κύριος in the LXX aligns with the theological goal of portraying God as the sovereign ruler of all creation (ho Kyrios tēs oikoumenēs). This universalist emphasis is a hallmark of the LXX and is absent from transliterations like ΙΑΩ, which lack such theological nuance. Early Christians inherited the LXX as their authoritative Scripture. Their use of κύριος reflects continuity with Jewish tradition rather than a departure from it. The association of κύριος with both God (YHWH) and Jesus in the NT highlights its centrality in early Christian theology and its roots in the LXX.

The theological hostility displayed by Jehovah’s Witnesses in accusing early Christianity of deliberately “corrupting” Scripture by substituting the Tetragrammaton with κύριος or abbreviating sacred names (nomina sacra) is both historically unfounded and theologically unwarranted. Their willingness to portray Judaism as a more faithful preserver of the Scriptures while suspecting proto-orthodox Christianity of all forms of malice reflects a deeply flawed understanding of textual history and early Christian scribal practices. Far from being a malicious attempt to hide or distort theological truths, the use of nomina sacra was motivated by reverence for sacred names and reflects early Christian scribal practices rooted in Jewish traditions.

The nomina sacra were abbreviations of divine titles and names in early Christian manuscripts, such as κυριος (Lord), θεος (God), Ιησους (Jesus), and Χριστος (Christ). These abbreviations were marked with a horizontal line above the letters to signify their sacred nature. Far from being a clandestine effort to suppress theological truths or obscure the divine name, the nomina sacra were a deliberate act of reverence.

As Bruce Metzger highlights, the nomina sacra were not invented to save space but were intended to express respect and veneration for divine names. The unique formatting—using generous spacing and overlines—emphasized their sacred significance. The systematic application of nomina sacra to sacred terms alone (e.g., distinguishing "spirit" from "Spirit") demonstrates that this was an exegetical decision made with theological precision.

The Jewish oral tradition of substituting “Adonai” for YHWH in Scripture readings influenced the Greek rendering of YHWH as κύριος in the Septuagint. Early Christians, inheriting the Septuagint, naturally retained this substitution while introducing the nomina sacra as a further sign of reverence. The use of sacred abbreviations in Jewish contexts, such as the Paleo-Hebrew Tetragrammaton in Greek manuscripts like P. Fouad 266, indicates that the concept of reverence-driven abbreviation was not uniquely Christian but had roots in Jewish textual practices.

Jehovah’s Witnesses allege that the use of κύριος and the nomina sacra reflect an intentional effort by early Christians to “obscure” the divine name (YHWH) and introduce heretical theology. This claim is unfounded for several reasons. Jehovah’s Witnesses frequently argue that the substitution of YHWH with κύριος in Christian manuscripts reflects a coordinated effort by later ecclesiastical authorities, possibly the papacy. However the papacy as a powerful institution did not exist in its developed form until the 4th century, and no ecumenical council addressed the issue of divine names in Scripture. The nomina sacra practice predates such developments, as evidenced by their appearance in manuscripts from the 2nd century CE, well before the rise of formal ecclesiastical hierarchies. The use of κύριος in the LXX predates Christianity itself, making any alleged “decision” irrelevant.

It is entirely plausible that the apostles themselves initiated the use of κύριος and the nomina sacra. Early Christian communities sought to honor sacred names, and the consistent appearance of nomina sacra across widespread regions suggests that this practice originated during the apostolic era. If the apostles used κύριος in place of YHWH, as suggested by their extensive quotations from the Septuagint in the New Testament, this further validates the practice as rooted in Christian orthodoxy.

The nomina sacra were not a suppression of truth but an elevation of sacred terms. Reducing the practice to a conspiratorial effort ignores the cultural and theological motivations behind it. The absence of YHWH or ΙΑΩ in Christian manuscripts is not evidence of suppression but reflects the broader Jewish reluctance to pronounce or write the divine name, a tradition the early Christians respected and continued.

The universal use of κύριος and its abbreviation (ΚΣ) in Christian manuscripts suggests that no transition was needed because κύριος had already been firmly established in the Greek text of the Septuagint before Christianity adopted it. If there had been a conspiracy to replace YHWH with κύριος, we would expect evidence of resistance or debate in early Christian writings. Instead, the use of κύριος is universally accepted without controversy.

The nomina sacra safeguarded sacred names from profane use while making their reverence explicit in written texts. Far from obscuring theological truths, they highlighted the centrality of these terms in Christian worship and theology. The consistent use of nomina sacra in Greek, Latin, Coptic, and other manuscript traditions reflects the early Christian commitment to preserving the sacred in a universally recognizable way. The contraction of sacred names mirrors theological themes in Scripture, such as Christ being “the Alpha and the Omega” (Revelation 22:13), reflecting the divine completeness of the names abbreviated in the nomina sacra.

The accusations by Jehovah’s Witnesses that the early Christians maliciously replaced YHWH with κύριος and introduced the nomina sacra to suppress the divine name are historically and theologically baseless. The evidence shows that:

The use of κύριος and the nomina sacra was motivated by reverence, not deception.
These practices reflect a continuity with Jewish traditions of substituting the divine name and elevate, rather than obscure, theological truths.
The uniformity of κύριος in Christian manuscripts and its adoption in New Testament writings underscores its centrality in early Christian worship and belief.

The argument made by Jehovah’s Witnesses about the alleged "conspiracy" to replace the Tetragrammaton with κύριος in early Christian texts mirrors the Islamic claim of Tahrif al-Nass—the corruption of the text of the Bible. This comparison is worth exploring, as it highlights the weaknesses in such claims and the historical and textual evidence that refutes them. In Islamic thought, particularly among certain Muslim apologists, Tahrif al-Nass refers to the belief that the original text of the Bible (Torah, Psalms, and Gospel) has been corrupted or altered by Jews and Christians to conceal the true message of God. This claim often lacks specific historical or textual evidence and is based on the Qur’an's allegations (e.g., Surah 2:75-79), which accuse the People of the Book of concealing or miswriting portions of scripture.

Jehovah’s Witnesses argue that the original New Testament and Septuagint manuscripts contained YHWH (or ΙΑΩ) and that these were deliberately replaced with κύριος by proto-orthodox Christians. This, they allege, was done to obscure the divine name and replace it with a generic title. The similarity to Tahrif al-Nass lies in the accusation of deliberate tampering for theological purposes. There is no historical or manuscript evidence supporting the idea of a conspiracy to systematically alter sacred texts. Neither Islamic apologists nor Jehovah’s Witnesses provide specific instances of textual replacement or transitional manuscripts that show mixed usage (e.g., some portions with YHWH and others with κύριος). Both accuse early Christians or Jews of acting with deliberate theological deceit, which contradicts the textual and historical realities of how sacred texts were transmitted.

Both Jehovah’s Witnesses and Islamic proponents of Tahrif al-Nass face a similar logical problem: if their accusations are true, why is there no transitional evidence or record of controversy or debate over the alleged alterations? If YHWH or ΙΑΩ were systematically replaced with κύριος, why are there no historical records or transitional manuscripts showing partial replacements? Why did early Christians adopt the Septuagint (which they inherited from Jews) without resistance, even though it consistently used κύριος? If Jews or Christians corrupted the Bible, why do we have no historical evidence of such changes in the manuscript tradition? Ironically, the Qur’an itself affirm the reliability of Jewish and Christian scriptures in several verses.

The accusations by Jehovah’s Witnesses and some Islamic apologists parallel one another in their reliance on unsubstantiated claims of textual corruption and theological tampering. However, both claims are refuted by the overwhelming manuscript evidence, the historical continuity of scribal traditions, and the logical inconsistencies inherent in their arguments.

In the case of nomina sacra, the evidence demonstrates that the use of κύριος and its abbreviation as ΚΣ was an act of reverence rooted in Jewish and Christian traditions, not a deliberate erasure of the divine name.
Similarly, the Islamic claim of Tahrif al-Nass ignores the textual consistency of the biblical manuscripts and fails to provide historical evidence for systematic corruption.

The historical record overwhelmingly supports the conclusion that the sacred texts of both the Old and New Testaments were preserved faithfully, and practices like the use of nomina sacra reflect reverence and continuity rather than tampering or conspiracy.