Reply: The above information is not really correct. All manuscripts of the Septuagint contained the Divine Name right up to the middle of the 2nd century AD. ALL OF THEM. In fact, there is a picture of one at http://www.csad.ox.ac.uk/POxy/requests/3522.htm
ALL extant copies up to the middle of the 2nd century CE contained the Divine Name.
Here is a list of LXX mss that contain the Divine Name:
1) 4Q LXX Lev (b)
2) LXX P.Fouad Inv. 266
3) LXX VTS 10b
4) LXX VTS 10a
5) LXX IBJ 12
6) LXX P. Oxy. VII 1007
and there are 4 others Aquila's (2), Symmachus, and Ambrosian (of a later date).
Additionally, there are limitations to Jesus being "Lord", as he was made "Lord."
"God has made him both Lord and Christ, this Jesus whom you crucified." Acts 2:36
Also, from Phillipians 2:9-11:
"every tongue confess that Jesus Christ is Lord, to the glory of God the Father."
Jesus is "Lord" only insofar as he was made such by someone higher than he (John 14:28). We confess Jesus as "Lord" only insofar as this gives glory to someone higher than him.
Professor Martin Werner has something to add regarding the use of "Lord."
"A peculiar situation in this connection is constituted by the use by Paul and the Primitive Christians of the Christological title of Kyrios. This title had long been considered, without proper evidence, simply as a transference of the Septuagint name for God to Christ. It was accordingly, overlooked that while Paul did indeed apply sayings of the Septuagint concerning the Kyrios to Christ, there is not one instance of his having done this where the saying referred to God (ho theos), an exception which cannot be accidental. The truth is that the invocation and designation of Christ by Kyrios prove themselves to be a particular instance of the general, but too-long-neglected, fact that late Judaism and Primitive Christianity designated and invoked the angels as kyrioi.
The transference of the title of Kyrios to the angels is already evident in the designation of God as the 'Lord of Lords', i.e. of the Kyrioi. In 4 Ezra 'Lord' is 'the term repeatedly used for the angels. On the other hand, the Apocalyptist, in converse with the angel of revelation, calls himself his 'servant , as Paul did himself in relation to Christ.
In the Christian apocalyptic literature this transference of the title of Kyrios to the angels was preserved, as is seen in the Shepherd of Hermas, the Ascensio Jesaiae, the Apocalypse of Sophonias 5 and the Apocalypse of Abrahams.
In this connection certain clear examples from the New Testament may be cited. In Acts x, 3 f. Cornelius addresses the angel which appears to him as Kyrie, and with the same address Peter answers the anonymous voice from heaven in Acts x, 13 f, Particularly notable is the passage of Acts ix, 5. Herein Paul does not at first recognise the glorified Jesus, who appears to him on the way to Damascus, and he has to ask, 'Who art thou?' However, he addresses the heavenly appearance, which was still unknown to him, without further ado with Kyrie. It was clear to him from the first that he had to do with a heavenly being (and certainly not with God himself, who never thus appeared in late Judaism). To such a being appertained in any case the address of Kyrie. Thus certain New Testament evidence is provided of the fact that the title of Kyrios had become a designation for a particular class of angels in the in the heavenly hierarchy. The title in this sense is frequently met in the New Testament 'Kyriotes', e.g. Eph. i, 21; Col- i, 16; Jude 8; 2 pet. ii, 10. In the New Testament this expression generally does not designate any other than a class of angels. In these terms 1 Con viii, 5 is to be understood, this being a passage in which Paul speaks of the many Kyrioi. These were in fact closely related to the many gods, over against whom Paul set Christ as the one Kyrios, with whom the faithful ought naturally alone to seek to deal. This passage, accordingly, provides effective evidence of the connection between the late Jewish and primitive Christian teaching about the Christ and the apocalyptic doctrine of angels. Among the many Kyrioi-angels was one who was marked out in a peculiar manner by God as the 'Chosen' for the office of the Christ and the world-ruler of the final epoch. Within the range of his own late-Jewish apocalyptic thought, Paul meant nothing different from that which incidentally appears in other forms in the late Jewish Apocalypse of Enoch and, later with variations, in the Christian Ascensio Jesaiae. In Enoch lxi, 10 the Christ is ranked, without qualification, among the hosts of angels, and he is, primarily, named together with the angels of lordship' (angeloi tes kyriotetos); but he is also 'the Chosen', who will ascend the Throne of God as the judge of the World, and is entitled to worship. Finally, reference must also be made to a peculiar instance in the speech of Stephen in Acts vii, 30 ff. Herein the angel (angelos), which appeared to Moses on Sinai, is identified with the Kyrios as the pre-existing Christ. The ascription of the title of Kyrios to Christ thus constitutes a remarkable piece of evidence indicative of the fact that, in terms of the Primitive Christian conception, related as it was to the apocalyptic doctrine of the Messiah, Christ was a high heavenly being of angelic kind." pp. 123, 124, The Formation of Christian Dogma
See a local listing for this book here metatron3@gmail.com
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