clearly jewish manuscripts of greek translations of the old testament (septuagint, proto-masoretic, kaige, the translations of aquila of sinope, symmachus the ebionite, theodotion and the hexapla) differ from clearly christian manuscripts in not using kύριος or the "nomina sacra" and (with a horizontal line above the contracted words) to represent the tetragrammaton. papyrus oxyrhynchus 1007 is in fact difficult to identify as either christian or jewish, as on the barely legible recto side (in gen 2:18) it contains the nomen sacrum (characteristic of christian manuscripts) and the tetragrammaton represented as a double yodh יי (characteristic of jewish manuscripts). according to edmon gallagher, a faculty member of heritage christian university, "extant greek manuscripts from qumran and elsewhere that are unambiguously jewish (because of the date) also include several ways of representing the divine name, none of which was with κύριος, the term used everywhere in our christian manuscripts". he concludes that there is no certainty about whether it was a jew or a christian who transcribed the cairo genizah manuscripts of the greek translation of the hebrew bible by aquila (not the lxx), in which the tetragrammaton is generally given in paleo-hebrew letters but in one instance, where there was insufficient space at the end of a line, by , the "nomen sacrum" rendering of the genitive case of κύριος. jewish manuscripts, such as those found in qumran, did not render it into greek, but instead reproduced it within the greek text in several different ways. some gave it in either hebrew, aramaic or paleo-hebrew letters. others transliterated it in greek characters as πιπι or ιαω.