Rabbi Dr. I. Epstein , Soncino Babylonian Talmud, , [1948], , Tractate Berakoth, Folio 54a
It was also laid down that greeting should be given in [God's] name,12) in the same way as it says, and behold Boaz came from Bethlehem and said unto the reapers, the Lord be with you; and they answered him, the Lord bless thee. 12) I.e., the Tetragrammaton, although this might appear to be breaking the third commandment. The reason of this ordinance is not certain. Marmorstein, The Old Testament Conception of God, etc. I, pp. 24ff conjectures this to have been designed to counteract the Hellenistic teaching that God had no name.
E. Kautzsch , Gesenius' Hebräische Grammatik, , [1902], 102.m, Der Gottesname יְהוָה, welcher nicht seine ursprünglichen Vokale (יַהְה), sondern die von אֲדנָי hat, nur dass anlautendes י statt Sewa compositum einfaches Sewa erhielt, nimmt auch die Praefixa nach Massgabe von אֲדנָי an, also וֲהוָה, לֲהוָה, בֲּהוָה; מֵיְהוָה (weil man lesen soll וֲאדנָי, לֲאדנָי, בֲּאדנָי, מֲאדנָי)
Tijdschrift , SIL: Journal of Translation, Vol. 1, Nr 1 (2005), Nico Daams, Translating YHWH The article is best seen as a follow-up article in a series of articles about this topic that have previously appeared in The Bible Translator (1992) and in NOT (1997). The article explores the meaning of YHWH in various contexts, and what the implications of this analysis are for Bible translators. It concludes that there are only two legitimate options for representing YHWH, and it provides translators with a clear set of criteria that will help the translator to determine which one of these two representations should be used.,
Tijdschrift , SIL: Journal of Translation, Vol. 1.2 (2005), Robert A. Dooley, Source-Language Versus Target-Language Discourse Features in Translating the Word of God, Many Bible translations, including one in Mbya' Guarani of Brazil which this article takes as a case study, use natural target-language discourse patterns on "micro-levels" (within a thematic unit and usually within a sentence or two) but source-text patterns on "macro-levels." Questions arise: Why should such a strategy be used? Why might it work? On macro-levels, how can readers understand what is presented with source-text patterns? And on micro-levels, how can a translation claim to communicate the author's original intent when its discourse functions---not just its forms---are radically different from those of the source text? This article explores such questions and proposes answers using concepts from such diverse areas as general cognition, text processing, genre innovation, information structure, indices of markedness and reader confidence.
Tijdschrift , Quodlibet Journal, , Scott David Foutz, Exodus 3:14 and the Divine Name: Textual and Historical Considerations, Volume 4 Number 4, November 2002