• S&H 83:2 What the prophets of Jehovah did, the worshippers of Baal failed to do; yet artifice and delusion claimed that they could equal the work of wisdom.

• S&H 133:29-31 The Jewish conception of God, as Yawah, Jehovah, or only a mighty hero and king, has not quite given place to the true knowledge of God.

• S&H 135:26 Christianity as Jesus taught it was not a creed, nor a system of ceremonies, nor a special gift from a ritualistic Jehovah; but it was the demonstration of divine Love casting out error and healing the sick, not merely in the name of Christ, or Truth, but in demonstration of Truth, as must be the case in the cycles of divine light.

• S&H 140:23-24 The Jewish tribal Jehovah was a man-projected God, liable to wrath, repentance, and human changeableness.

• S&H 229:5-7 We should hesitate to say that Jehovah sins or suffers; but if sin and suffering are realities of being, whence did they emanate?

• S&H 280:17-19 Moses declared as Jehovah's first command of the Ten: "Thou shalt have no other gods before me!"

• S&H 312:14-17 People go into ecstasies over the sense of a corporeal Jehovah, though with scarcely a spark of love in their hearts; yet God is Love, and without Love, God, immortality cannot appear.

• S&H 320:8-17 In Smith's Bible Dictionary it is said: "The spiritual interpretation of Scripture must rest upon both the literal and moral;" and in the learned article on Noah in the same work, the familiar text, Genesis vi. 3, "And the Lord said, My spirit shall not always strive with man, for that he also is flesh," is quoted as follows, from the original Hebrew: "And Jehovah said, My spirit shall not forever rule [or be humbled] in men, seeing that they are [or, in their error they are] but flesh."

• S&H 338:27-29 Jehovah declared the ground was accursed; and from this ground, or matter, sprang Adam, notwithstanding God had blessed the earth "for man's sake."

• S&H 351:27 The Israelites centred their thoughts on the material in their attempted worship of the spiritual. To them matter was substance, and Spirit was shadow. They thought to worship Spirit from a material standpoint, but this was impossible. They might appeal to Jehovah, but their prayer brought down no proof that it was heard, because they did not sufficiently understand God to be able to demonstrate His power to heal,--to make harmony the reality and discord the unreality.

• S&H 501:-5--3 And I appeared unto Abraham, unto Isaac, and unto Jacob by the name of God Almighty; but by My name Jehovah was I not known to them.--Exodus.

• S&H 520:16 Genesis ii. 4, 5. These are the generations of the heavens and of the earth when they were created, in the day that the Lord God [Jehovah] made the earth and the heavens, and every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God [Jehovah] had not caused it to rain upon the earth, and there was not a man to till the ground.

• S&H 523:14-12 - It may be worth while here to remark that, according to the best scholars, there are clear evidences of two distinct documents in the early part of the book of Genesis. One is called the Elohistic, because the Supreme Being is therein called Elohim. The other document is called the Jehovistic, because Deity therein is always called Jehovah,--or Lord God, as our common version translates it.

Throughout the first chapter of Genesis and in three verses of the second,--in what we understand to be the spiritually scientific account of creation,--it is Elohim (God) who creates. From the fourth verse of chapter two to chapter five, the creator is called Jehovah, or the Lord. The different accounts become more and more closely intertwined to the end of chapter twelve, after which the distinction is not definitely traceable. In the historic parts of the Old Testament, it is usually Jehovah, peculiarly the divine sovereign of the Hebrew people, who is referred to.

The idolatry which followed this material mythology is seen in the Phoenician worship of Baal, in the Moabitish god Chemosh, in the Moloch of the Amorites, in the Hindoo Vishnu, in the Greek Aphrodite, and in a thousand other so-called deities.

It was also found among the Israelites, who constantly went after "strange gods." They called the Supreme Being by the national name of Jehovah. In that name of Jehovah, the true idea of God seems almost lost. God becomes "a man of war," a tribal god to be worshipped, rather than Love, the divine Principle to be lived and loved.

• S&H 524:13-544:12 - (This is a 20-page section with many Bible quotations referencing Jehovah. That section is too long to include here.)

• S&H 543:31-3 - The text, "In the day that the Lord God [Jehovah God] made the earth and the heavens," introduces the record of a material creation which followed the spiritual, --a creation so wholly apart from God's, that Spirit had no participation in it.

• S&H 576:26-4 The term Lord, as used in our version of the Old Testament, is often synonymous with Jehovah, and expresses the Jewish concept, not yet elevated to deific apprehension through spiritual transfiguration. Yet the word gradually approaches a higher meaning. This human sense of Deity yields to the divine sense, even as the material sense of personality yields to the incorporeal sense of God and man as the infinite Principle and infinite idea,--as one Father with His universal family, held in the gospel of Love.

• S&H 590:15 LORD. In the Hebrew, this term is sometimes employed as a title, which has the inferior sense of master, or ruler. In the Greek, the word kurios almost always has this lower sense, unless specially coupled with the name God. Its higher signification is Supreme Ruler.

• S&H 590:20-4 LORD GOD. Jehovah. This double term is not used in the first chapter of Genesis, the record of spiritual creation. It is introduced in the second and following chapters, when the spiritual sense of God and of infinity is disappearing from the recorder's thought,--when the true scientific statements of the Scriptures become clouded through a physical sense of God as finite and corporeal. From this follow idolatry and mythology,--belief in many gods, or material intelligences, as the opposite of the one Spirit, or intelligence, named Elohim, or God.

• S&H 595:13 The Urim and Thummim, which were to be on Aaron's breast when he went before Jehovah, were holiness and purification of thought and deed, which alone can fit us for the office of spiritual teaching.