The Ketiv and Qere system is an ancient Yahudiy (Jewish) scribal reading tradition that distinguishes between what is written (Ketiv) in the Abariy (Hebrew) Scriptures and what is read aloud (Qere). This distinction is especially important when examining the Tetragrammaton (יהוה), the four-letter Set-Apart Name of YAHUAH.
In the Masoretic Text, the original four consonants יהוה (YHWH) were preserved, but the Masoretes added vowel points associated with substitute titles, most commonly Adaniy (Adonai/Lord), to instruct readers to pronounce the substitute title rather than the Set-Apart Name itself. These vowel points served as reading instructions, not as a direct record of the original pronunciation of YAHUAH.
In this study, we will examine how the Ketiv and Qere system works, how the Masoretes treated the Tetragrammaton, and why understanding these scribal practices matters when studying the original Abariy (Hebrew) manuscripts. We will also explore how these traditions influenced later Scripture translations and why restoring the Set-Apart Name, YAHUAH, remains an important focus of manuscript research at Promote The Truth.
Key Takeaways:
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Ketiv and Qere in the Abariy (Hebrew) Scriptures: Ketiv means “what is written,” while Qere means “what is read aloud.” Together, these terms describe the Masoretic reading tradition, in which the written Scriptural text and its traditional pronunciation sometimes differ.
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The Tetragrammaton (יהוה) and the Set-Apart Name YAHUAH: The original Abariy (Hebrew) Name of Aluah (God) consists of four consonants, יהוה (YHWH). In the Masoretic Text, the Name was marked with vowel points associated with Adaniy (Adonai/Lord) or Alahiym (Elohim) in certain contexts, instructing readers to pronounce a substitute title rather than the written Set-Apart Name.
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How Yehowah and Jehovah Developed: The forms Yehowah and Jehovah developed through the combination of the consonants YHWH and vowel markings associated with the traditional substitute readings. These forms are generally understood as later developments rather than established ancient pronunciations of the Set-Apart Name.
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Why YAHUAH Is Considered a Perpetual Qere: Unlike ordinary Ketiv-Qere cases, which are typically identified through marginal notes, the Tetragrammaton generally appears without a separate marginal reading instruction. This practice is known as Qere Perpetuum (Perpetual Qere) because the substitute reading was already understood within the Masoretic tradition.
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Why Understanding Ketiv and Qere Matters for Scripture Restoration: Studying the Ketiv-Qere system helps readers understand why many English Scriptures (Bible) translations replace יהוה (YHWH) with the title LORD. It also highlights the importance of examining the original Abariy (Hebrew) manuscripts and understanding the approach of restoration translations, such as the Truth Scriptures, which preserve the Set-Apart Name, YAHUAH, rather than replacing it with a generic title.
Table of Contents
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The Set-Apart Name יהוה (YAHUAH) in the Abariy (Hebrew) Scriptures
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Where Does “Jehovah” Come From? Understanding the Tetragrammaton and Masoretic Vowel Points
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How Old Is the Practice of Substituting the Set-Apart Name YAHUAH?
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How to Read the Vowel Points of the Set-Apart Name in the Abariy (Hebrew) Scriptures
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Our Perspective: Restoring the Set-Apart Name YAHUAH Through Manuscript Evidence
What Do Ketiv and Qere Mean in the Abariy (Hebrew) Scriptures?
The terms Ketiv and Qere come from Aramiyt (Aramaic) and play an important role in understanding the transmission of the Abariy (Hebrew) Scriptures. Qere means “what is read,” while Ketiv means “what is written”. Together, these terms describe a traditional reading system that distinguishes between the written consonantal text and the pronunciation or wording preserved through the reading tradition. The term Ketiv may also appear as Ketib, Kethib, or Kethiv, all referring to the same concept.
How Did the Masoretes Use Ketiv and Qere?
The Masoretes, the Yahudiy (Jewish) scribes responsible for adding vowel points and accent marks to the Abariy (Hebrew) consonantal text, developed a system for preserving both the written text and its traditional reading.
Rather than changing the original consonants, they maintained the written form while indicating when a different word should be read aloud. In many cases, they placed a small circle above the written word and recorded the Qere reading in the margin. The vowel points associated with the Qere were then placed alongside the consonants of the Ketiv.
This allowed readers to distinguish between two important elements:
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Ketiv (What Is Written): The consonantal form preserved in the Abariy (Hebrew) manuscript.
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Qere (What Is Read): The traditional reading indicated through vowel points and marginal notes.
Through this system, the Masoretes preserved the received consonantal text while recording how particular words were traditionally pronounced or read aloud.
Why Did the Masoretes Preserve Two Different Readings?
The historical origins of the Ketiv and Qere system remain a subject of scholarly investigation. Researchers have proposed different explanations for how these written and oral reading traditions developed.
Some scholars suggest that Ketiv and Qere preserve alternative readings that may have originated from comparisons of earlier manuscripts. Others propose that certain Qere readings represent later corrections or adjustments to the received written text.
The scholarly discussion presented in Textual Criticism: A Journal of Biblical Textual Criticism examines these competing explanations and their significance for understanding the transmission of the Abariy (Hebrew) Scriptures.
As explained by Dr. Charles Echols in the STEP Bible guide, the system reflects two important concerns: preserving the received consonantal text while also recording the traditional reading.
Why Does Ketiv and Qere Matter for Manuscript Research?
Understanding Ketiv and Qere is essential when examining the relationship between the original Abariy (Hebrew) consonantal text and the later Masoretic reading tradition.
The central distinction is that the written consonants were preserved, while vowel points and marginal notes communicated the traditional reading.
This distinction becomes especially important when studying the Tetragrammaton (יהוה), the Set-Apart Name, YAHUAH, and the historical practice of substituting titles such as Adaniy (Adonai/Lord) during public Scripture readings.
For readers seeking to understand how the Set-Apart Name was preserved in writing while different reading conventions developed, the Ketiv and Qere system provides valuable evidence for examining the history of Scriptural transmission.
The Set-Apart Name יהוה (YAHUAH) in the Abariy (Hebrew) Scriptures
The Set-Apart Name, YAHUAH (יהוה), appears throughout the Abariy (Hebrew) Scriptures, also known as the Hebrew Bible or Ta’anak. This personal Name of Aluah (God) consists of four consonants: Yud (י), Hay (ה), Uau (ו), and Hay (ה). Together, these four letters are known as the Tetragrammaton, a Yuuniy (Greek) term meaning “the four letters”.
The Tetragrammaton (יהוה) is the most frequently occurring personal Name of Aluah (God) in the Abariy (Hebrew) manuscript tradition. Its repeated appearance highlights the importance of the Set-Apart Name throughout the Scriptural record. According to one published study, the Name appears approximately 6,828 times in the Abariy (Hebrew) Scriptures.
When examining the Abariy (Hebrew) Scriptures with Masoretic vowel points, readers encounter the form יְהוָה. However, these vowel markings do not represent a straightforward preservation of the original pronunciation of YAHUAH. Instead, they reflect the Masoretic reading tradition, in which vowel points associated with a substitute reading were placed alongside the consonants of the Set-Apart Name.
As explained in the University of Geneva’s Biblical Hebrew course, the unusual vowel-pointing pattern, including the absence of an expected vowel beneath the first Hay (ה), helps illustrate that the written consonants and the traditional spoken reading were treated differently.
This distinction is important for understanding the history, pronunciation, and restoration of the Set-Apart Name, YAHUAH. By examining the original Abariy (Hebrew) consonantal text alongside the later Masoretic vowel-pointing system, readers can better understand how the Name was preserved in writing and how pronunciation traditions developed over time.
The Masoretic Vowel Substitution: Adaniy (Adonai) and Alahiym (Elohim)
The Masoretes did not add vowel points to the Tetragrammaton (יהוה) at random. Instead, they followed an established Yahudiy (Jewish) reading tradition that substituted titles for the Set-Apart Name, YAHUAH. According to the RTS Journal’s study of the Set-Apart (Divine) Name, approximately 95.5% of occurrences (6,522) carry vowel points associated with Adaniy (Adonai), while the remaining 4.5% (306) carry vowel points associated with Alahiym (Elohim).
This distinction reflects a specific reading practice. When the Tetragrammaton (יהוה) appears on its own, the vowel points generally direct the reader to say Adaniy (Adonai) instead of pronouncing the Set-Apart Name. However, when YAHUAH (יהוה) appears alongside the title Adaniy (Adonai), the Masoretic pointing directs the reader to say Alahiym (Elohim) instead. This avoids repeating the same title twice as “Adaniy Adaniy” (Adonai Adonai).
The following table illustrates how the Masoretic vowel-pointing system influenced the traditional reading of the Set-Apart Name:
| <p style="text-align: center;"><strong><em>Situation in the Scriptural Text</em></strong></p> | <p style="text-align: center;"><strong><em>Vowel Points Associated With YHWH</em></strong></p> | <p style="text-align: center;"><strong><em>Traditional Reading</em></strong></p> |
|---|---|---|
| The Set-Apart Name appears on its own (most occurrences) | Adaniy (Adonai) | Read Adaniy (Adonai) |
| The Set-Apart Name appears alongside Adaniy (Adonai) | Alahiym (Elohim) | Read Alahiym (Elohim) |
This practice is associated with the Qere and Ketiv tradition, which distinguishes between what is written in the Abariy (Hebrew) text and what is read aloud.
The important distinction is that these vowel points primarily serve as reading instructions, not as direct evidence of the original pronunciation of YAHUAH (יהוה). Therefore, the Masoretic pointing system helps explain how the Set-Apart Name came to be read using substitute titles, while the question of its ancient pronunciation requires examination of additional linguistic, historical, and manuscript evidence.
Study Tip: When studying the Tetragrammaton (יהוה), distinguish between the original four consonants of the Set-Apart Name, YAHUAH, and the vowel points added by the Masoretes centuries later. Understanding this difference is essential when examining the history of the Set-Apart Name, its pronunciation, and its treatment in later Scripture translations.
Why Is There No Marginal Note for the Set-Apart Name?
The Set-Apart Name, YAHUAH (יהוה), represents a special case within the Ketiv-Qere tradition of the Masoretic Text. Normally, the Masoretes, who preserved and transmitted the Abariy (Hebrew) Scriptures, used a small circle and a marginal note to indicate differences between what was written (Ketiv) and what should be read aloud (Qere).
However, because the Tetragrammaton (יהוה) appears thousands of times throughout the Ta’anak, this substitution became so familiar that the Masoretes generally omitted the usual marginal notes. Instead, they used vowel markings to indicate that readers should pronounce Adaniy (Adonai/ Lord) rather than the written Set-Apart Name, YAHUAH. Scholars refer to this established reading practice as Perpetual Qere (Qere Perpetuum).
The historical treatment of the Set-Apart Name also raises important questions about manuscript preservation and scribal practices. A scholarly study titled Blotting Out the Name: Scribal Methods of Erasing the Tetragrammaton in Medieval Hebrew Bible Manuscripts examines how medieval scribes handled the Tetragrammaton, including practices influenced by early Rabbinic interpretations concerning the treatment of the Set-apart (Divine) Name.
One relevant Scriptural passage is Dabariym (Deuteronomy) 12:4, which states in the Truth Scriptures Translation (TST):
“Do not worship YAHUAH, your Aluah, the way they worship their alahiym.”
Understanding these Masoretic scribal traditions is essential when examining how the Set-Apart Name, YAHUAH, was preserved in written manuscripts while its pronunciation was replaced by substitute titles in traditional reading practices. This distinction helps readers understand the difference between the written Abariy (Hebrew) text and the later reading conventions that influenced how the Scriptures were pronounced and translated.
Where Does “Jehovah” Come From? Understanding the Tetragrammaton and Masoretic Vowel Points
The names “Jehovah” and “Yehowah” are commonly encountered in discussions about the pronunciation of the Tetragrammaton (יהוה), the Set-Apart Name of YAHUAH. These forms are historically associated with the Masoretic ketiv-qere tradition, which distinguishes between what is written and what is read aloud. According to the University of Pennsylvania’s overview of the Tetragrammaton, the form “Jehovah” developed when later readers combined the four Abariy (Hebrew) consonants of the Set-Apart Name (יהוה) with vowel points associated with the substitute readings Adaniy (Adonai) or Alahiym (Elohim).
These vowel points were intended to guide readers toward substitute titles rather than indicate the original pronunciation of YAHUAH. Consequently, “Jehovah” is generally understood by scholars as a later hybrid form rather than an independently attested ancient Abariy (Hebrew) pronunciation.
The same source explains that many scholars reconstruct the ancient pronunciation as something close to “Yahweh,” drawing on early Yuuniy (Greek) transcriptions, such as Iaoue, and comparative linguistic evidence. However, the precise ancient pronunciation remains a subject of scholarly discussion.
The important distinction is between the original written Name and the later reading tradition. The four Abariy (Hebrew) consonants, יהוה (YHWH), preserve the written Set-Apart Name, while the Masoretic vowel points reflect the traditional practice of reading substitute titles in its place.
For readers studying the original Scriptures, understanding this distinction is essential when examining how the Set-Apart Name, YAHUAH, was preserved in ancient manuscripts and represented in later Scriptures (Bible) translations.
How Old Is the Practice of Substituting the Set-Apart Name YAHUAH?
The practice of substituting the Set-Apart Name, YAHUAH (יהוה), with titles such as Lord did not begin with the Masoretes. Historical and manuscript evidence suggests that this tradition developed much earlier. A scholarly study on the reading and translation of the Set-Apart (Divine) Name in the Masoretic tradition and the Yuuniy (Greek) Pentateuch examines how the use of Kyrios (“Lord”) in the Septuagint (LXX) reflects a tradition of substituting titles for the Tetragrammaton (יהוה) that predates the Masoretic vowel-pointing system.
Over time, Yahudiy (Jewish) reading traditions developed the practice of using alternative titles and expressions in place of the Set-Apart Name, a practice known as circumlocution, to avoid pronouncing or potentially misusing the Name.
This historical practice helps explain why many modern English Scriptures (Bibles) print LORD in capital letters where the original Abariy (Hebrew) text contains the four letters יהוה (YHWH). Rather than directly preserving the written Set-Apart Name, YAHUAH, these translations follow a longstanding substitution tradition.
For truth seekers who want to explore the manuscript evidence further, read our detailed article, Was YAHUAH Erased? Examining the History of the Set-Apart Name in Scripture, to better understand how the Tetragrammaton was preserved, transmitted, and represented in different Scriptural traditions.
Ketiv-Qere Beyond the Set-Apart Name
The Set-Apart Name, YAHUAH (יהוה), is only one aspect of the Ketiv and Qere system found throughout the Abariy Scriptures (Hebrew Bible). These Masoretic reading traditions document differences between what is written in the Scriptural text (Ketiv) and what is traditionally read aloud (Qere). Such differences include spelling variations, word divisions, words that are written but not pronounced, and words that are pronounced but not written.
One commonly discussed example involves the third-person feminine pronoun in the Turah (Torah), also known as the Pentateuch. In numerous passages, the written consonantal form differs from the traditional reading. Scholars frequently examine this feature in connection with Qere Perpetuum (Perpetual Qere), a reading convention so common that it generally does not require repeated marginal annotations.
The primary focus remains the treatment of the Set-Apart Name, YAHUAH, particularly how the Masoretic Ketiv and Qere system influenced the reading and transmission of the Tetragrammaton (יהוה). However, understanding the broader system is equally important because it demonstrates that the Masoretes applied these reading conventions to many words throughout the Abariy Scriptures, not exclusively to the Set-Apart Name.
Examining these distinctions helps readers better understand the relationship between the original written consonantal text, the Masoretic reading tradition, and the historical preservation of the Scriptures.
Two Essential Principles for Understanding Qere and Ketiv in Abariy (Hebrew) Manuscripts
When studying Qere and Ketiv in Abariy (Hebrew) manuscripts, two important principles help readers distinguish between traditional readings and the written Scriptural text:
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Do not automatically treat the Qere as the original reading. The Qere represents the traditional reading preserved by the Masoretes. However, whether a particular Qere reflects an earlier or later textual tradition must be determined through careful examination of the available manuscript evidence. Scholars continue to debate the historical development and origins of many of these readings.
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Do not assume that the Ketiv always preserves the oldest reading. The Ketiv represents the written form preserved in the manuscript tradition, but its historical accuracy and antiquity must also be evaluated alongside other available textual witnesses. Each reading should be carefully compared before reaching a conclusion about which form may be earlier.
These principles are essential to Scriptural textual criticism, the study of ancient manuscripts, textual variations, and historical transmission in order to better understand how the Scriptures were preserved.
For a deeper study of these methods and their importance in examining the original Abariy (Hebrew) and Aramiyt (Aramaic) Scriptures, explore Textual Criticism of Scripture: A Scholar’s Guide from Promote The Truth.
How to Read the Vowel Points of the Set-Apart Name in the Abariy (Hebrew) Scriptures
Understanding how the Set-Apart Name, YAHUAH (יהוה), appears in the Abariy (Hebrew) Scriptures is essential for studying the Tetragrammaton and its historical pronunciation. The Masoretic Text contains vowel points added by the Masoretes, which reflect traditional reading practices rather than necessarily preserving the original pronunciation of the Name.
To examine this manuscript evidence for yourself, follow these steps using any printed or digital edition of the vowel-pointed Abariy (Hebrew) Scriptures.
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Locate the Set-Apart Name, YAHUAH (יהוה). Begin with Barashiyt (Genesis) 2:4 and identify the four original Abariy consonants: Yud (י), Hay (ה), Uau (ו), and Hay(ה).
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Examine the Masoretic vowel points. Observe the vowel markings surrounding the four consonants. In a common Masoretic form, the Name carries a shewa beneath the first letter and a qamets beneath the second. These markings are associated with the traditional reading Adaniy (Adonai) rather than providing a straightforward record of the Name’s original pronunciation.
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Compare the Name with Adaniy (Adonai). Find a passage where Adaniy (Adonai) appears immediately before YAHUAH (יהוה). Notice how the vowel pointing changes to reflect the alternative reading Alahiym (Elohim). This comparison helps explain how the Masoretic reading tradition handled the Set-Apart Name.
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Understand the Masoretic reading convention. In many passages, the Masoretic manuscripts do not include a separate marginal note instructing readers to substitute Adaniy (Adonai). This established practice is known as Qere Perpetuum, meaning a permanent reading convention.
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Compare earlier manuscript evidence. Examine ancient manuscripts and inscriptions that preserve the four consonants יהוה without the later Masoretic vowel points. For further study, explore our research on Paleo-Hebrew inscriptions of the Name and the Name in the Dead Sea Scrolls.
By completing this comparison, readers can better understand the difference between the original Abariy (Hebrew) consonantal text and the later Masoretic vowel-pointing system. The evidence demonstrates why the vowel points attached to יהוה should not automatically be treated as a direct record of its ancient pronunciation.
For truth seekers studying the restoration of the Set-Apart Name, YAHUAH, examining the original manuscript evidence provides an important foundation for understanding how the Name was written, preserved, and transmitted throughout Scriptural history.
Our Perspective: Restoring the Set-Apart Name YAHUAH Through Manuscript Evidence
At Promote The Truth, we and many others believe that the original Abariy (Hebrew) consonants are central to understanding the Set-Apart Name, YAHUAH (יהוה). The Tetragrammaton (YHWH) was written using four consonants long before the Masoretic vowel markings were introduced. These later vowel markings reflect a reading tradition that developed centuries after the earliest Scriptural manuscripts. Through careful research into ancient Abariy (Hebrew) and Aramiyt (Aramaic) sources, our goal is to help readers examine what the original Scriptural text preserves rather than relying solely on later pronunciation traditions and substituted titles.
This conviction is why the Truth Scriptures Translation (TST) restores the Set-Apart Name as YAHUAH rather than replacing it with titles such as LORD or God. We recognize that this approach differs from most mainstream English Scriptures (Bibles), and we openly acknowledge that scholars continue to debate the original pronunciation of the Tetragrammaton. Our commitment is to present the manuscript evidence—including ancient inscriptions, early Scriptural scrolls, Yuuniy (Greek) transcriptions, and Masoretic vowel pointing—so that readers can carefully examine the historical record and reach informed conclusions.
For a deeper understanding, explore our detailed study of YHWH Pronunciation and the Manuscript Evidence, which examines the historical and linguistic evidence surrounding the Set-Apart Name. You can also read What the Tetragrammaton Means and Why Its Pronunciation Is Debated to discover its Abariy (Hebrew) origins, Scriptural significance, and the different scholarly interpretations of its pronunciation.
Our message to every sincere truth seeker is simple: Do not rely solely on our conclusions or anyone else’s traditions. Examine the original manuscripts, compare the historical evidence, and allow the Scriptures to speak for themselves. Understanding the Set-Apart Name, YAHUAH, begins with a sincere commitment to seeking the truth preserved in the Scriptural record.
— Maria
Study the Set-Apart Name of YAHUAH Further
Understanding the Set-Apart Name, YAHUAH, begins with examining the original Abariy (Hebrew) language and the manuscript traditions that preserved the Scriptures. A deeper study of Abariy (Hebrew) grammar, ancient writing systems, and Masoretic vowel pointing can help readers better understand how the Tetragrammaton (יהוה) was written, transmitted, and interpreted throughout history. Those interested in formal Scriptural education can explore accredited Bible colleges and seminaries offering courses in biblical languages and manuscript studies.
For those seeking to discover the Scriptural evidence firsthand, Promote The Truth provides valuable resources for studying the original Set-Apart Name. Begin with What Does YAHUAH Mean? The Set-Apart Name Explained to explore the meaning, historical background, and Scriptural significance of YAHUAH. Then continue with YAHUAH in the Bariyt Hadash (New Testament) to examine the manuscript evidence and the use of the Set-Apart Name in the Bariyt Hadash.
Continue your search for Scriptural truth by exploring these studies and examining the manuscript evidence for yourself.
Read the Scriptures with the Set-Apart Name Restored
Are you ready to discover the Scriptures with the Set-Apart Name, YAHUAH, restored? Explore the Truth Scriptures Translation, Promote The Truth’s English restoration of the Ta’anak (Old Testament) and Bariyt Hadash (New Testament), based on ancient Abariy (Hebrew) and Aramiyt (Aramaic) manuscript sources. Experience the Scriptures with restored original names, titles, and terminology, allowing you to explore their historical and Scriptural context more deeply.
For convenient study anytime and anywhere, discover the Truth Scriptures Digital Collection, designed for reading on your digital devices. You can also begin your journey with our free Scripture Names and Places download, which introduces the restored names and locations used throughout the Truth Scriptures.
Take your Scriptural understanding even further! Join our guided studies through the 1st PTT RENEWED Virtual Retreat and 2nd PTT “RENEWED” Virtual Retreat. These learning experiences explore foundational Scriptural teachings, original-language insights, and the importance of restoring the Set-Apart Name, YAHUAH. Each retreat is available for a one-time payment of £197, providing an opportunity to deepen your understanding through structured Scriptural study.
Begin your journey of discovery today. Explore the original Scriptures, examine the manuscript evidence, and grow in your understanding of YAHUAH’s Word with Promote The Truth.
Frequently Asked Questions
What Does Ketiv-Qere Mean in the Abariy (Hebrew) Scriptures?
Ketiv means “what is written,” while Qere means “what is read.” In the Abariy (Hebrew) Scriptures, the Ketiv-Qere system identifies places where the traditional reading differs from the written consonantal text. In many cases, a small circle or other notation above a word directs the reader to a marginal note indicating the traditional reading or pronunciation.
Is Ketiv-Qere the Reason the Name YAHUAH Is Pronounced Adaniy (Adonai)?
The Ketiv-Qere system helps explain why the Tetragrammaton (יהוה) was given vowel points associated with Adaniy (Adonai) or, in certain contexts, Alahiym (Elohim). The Masoretes used these vowel points to signal that readers should pronounce a substitute title rather than the written Set-Apart Name, YAHUAH.
However, the practice of substituting another word for the Set-Apart Name predates the Masoretic vowel-pointing system, as reflected in the use of Kyrios (“Lord”) in parts of the Yuuniy (Greek) manuscript tradition.
Is Jehovah the Original Pronunciation of the Set-Apart Name YAHUAH?
No. Jehovah is a later form traditionally explained as combining the four consonants יהוה (YHWH) with vowel points associated with Adaniy (Adonai). Most scholars consider Yahweh the leading historical reconstruction, based partly on early Yuuniy (Greek) transcriptions and linguistic evidence.
However, Promote The Truth (PTT) uses YAHUAH as its preferred restoration of the Set-Apart Name, based on its interpretation of the Abariy (Hebrew) linguistic and manuscript evidence. The precise ancient pronunciation remains a subject of scholarly discussion.
Why Is There No Marginal Note or Circle Above the Tetragrammaton (יהוה)?
The Tetragrammaton (יהוה) is traditionally understood as an example of Qere Perpetuum, meaning “perpetual reading.” Because the substitution of Adaniy (Adonai) for the written Set-Apart Name had become an established reading practice, the Masoretes generally did not include a separate marginal note each time the Name appeared.
Instead, the vowel points served as a reminder to pronounce the substitute title while preserving the original four consonants in the written text.
Does the Ketiv-Qere System Mean the Abariy (Hebrew) Scriptures Are Unreliable?
No. The Ketiv-Qere system distinguishes between the written Abariy (Hebrew) consonantal text and the traditional reading preserved by the Masoretes. Rather than silently replacing the written words, the system generally preserves the written form while recording an alternative reading tradition.
This distinction allows manuscript researchers to examine both the written text and the historical reading tradition. It also helps readers understand how the Set-Apart Name, YAHUAH, remained preserved in the Ta’anak, while substitute titles became common in traditional public reading and later translation practices.
Sources
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The Origins of Ketiv-Qere Readings, Textual Criticism journal
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The Reading and Translation of the Divine Name in the Masoretic Tradition and the Greek Pentateuch