Answer (8)

Answer (8). In His prayer to Yahweh, Yahshua in John 17:26 specifically said that He had “declared unto them [the world] your name, and will declare it.” If He declared it then He spoke it.

Even though it may be somewhat hidden in our English text, we find ample examples where Yahshua called on His Father’s Name Yahweh and taught it as well. In Matthew 6:9, Yahshua opened His Model Prayer with the affirmation of the holiness of Yahweh’s Name: “Hallowed be Thy Name.” Yahweh’s Name is the only Name that is called holy in Scripture. Man’s names are not. (Thus, it is unnecessary to change other Biblical names to their Hebrew originals.)

Yahshua recognized Yahweh’s Name as sanctified, and even said He would proclaim it: “I will declare Your Name unto my brethren, in the midst of the Assembly will I sing praises unto you,” Hebrew 2:12.

In the many passages where our Savior quoted the Old Testament, He of necessity would use Yahweh’s Name. For instance, Luke 4:4, where He quoted Deuteronomy 8:3: “And Yahshua answered him, saying, It is written, That man shall not live by bread alone, but by every word of Yahweh.”

Many other examples could be shown where Yahweh’s Name appears in the Old Testament text and where Yahshuaquotes these same passages word for word. A few of these include: Matthew 4:10 (from Deut. 6:13); Matthew 21:42 (from Psalm 118:23); Mark 7:6 (from Isa. 29:13); Luke 20:37 (from Ex. 3:4-6) and John 6:45 (from Isa. 54:13). (For much more on this subject, request our ministudy, Our Savior Spoke the Sacred Name.)

In the Hebrew Gospel of Matthew, professor George Howard details the Hebrew text of the 14th century Jew, Sem-Tob ben-Isaac ben-Shaprut. Howard describes how the sacred Name occurs 19 times in the work, mostly where Kurios andTheos appear in the Greek, but in three places where no correspondent Greek word appears. Howard observes that the Shem-Tob Matthew cannot be a translation of a Greek text, as “no pious Jew of the Middle Ages would have dignified a Christian text by inserting the Divine Name.”

Howard adds, “The conclusion that seems inescapable is that Shem-Tob found the Divine Name already in his [Hebrew] gospel text, having received it from an earlier generation of Jewish tradents. He permitted the Divine Name to remain in the text perhaps because he was unsure himself about what to do with it,” pp. 230-231.