In view of the conflicting opinions of scholars, the question of how the Septuagint originally represented the Tetragrammaton (יהוה? ιαω? or κύριος?) is of doubtful relevance in relation to what was in the copies in use in the second half of the first century CE, when the New Testament texts were first composed. Frank Shaw, taking as his starting point the Septuagint manuscript 4Q120, which renders the name of the Israelite God not by κύριος or ΠΙΠΙ or 𐤉𐤅𐤄𐤅, but by the word Ιαώ, rejects the arguments put forward in support of the various proposals: "The matter of any (especially single) 'original' form of the divine name in the LXX is too complex, the evidence is too scattered and indefinite, and the various approaches offered for the issue are too simplistic" (p. 158). He rejects not only the arguments for an original κύριος put forward by Pietersma, Rösel and Perkins and the idea that the tetragrammaton was put in its place for the sake of making the Greek text conform more closely to the Hebrew. but all others, and holds that "there was no one 'original' form but different translators had different feelings, theological beliefs, motivations, and practices when it came to their handling of the name". There was, he says, "considerable choice among ancient Jews and early Christians regarding how to refer to God".