John Wevers is also a massive name in this field - he's passed away now, but he was able to respond to the question of the decaying consistency of the Kyrios translation in Psalms with respect to the Pentateuch and some of the other historical Hebrew books (which I have yet to get to). See the Hurtado hyperlink above.
Another contributor to my thought process was Larry Perkin's whose paper, which I reviewed and whose third point about the originality of the anarthrous Kyrios solution to the unpronounceable Yahweh problem, registered on my radar as a fundamental question. If we could demonstrate that the anarthrous solution was most stringently applied in the Pentateuch, but still applied in the other books of the Septuagint canon to a lesser degree, then we could unearth some potentially very interesting information about the Tetragrammaton conundrum as it was rolled out over time and maybe even over geographical locations. For Perkins and Martin Rösel, (see “The Reading and Translation of the Divine Name in the Masoretic Tradition and the Greek Pentateuch,” Journal for the Study of the Old Testament 31 (2007): 411-28), the translators came up with this directly (or Jewish religious authorities overseeing their Egypt-based translation). Emmanuel Tov, Koog Hong and others disagree, citing the lack of Greek Jewish papyri in support of the Kyrios solution. This problem is significant, and the Rosel camp that I think I belong to have yet to provide a satisfying solution to it, but the Pentateuch's perfection on the rule points to a much earlier placement than Tov and others suggest (he points to what has to be an impossible mechanical replacement of "iao", one of the extant early Greek options).
So with those few references in mind, we are ready to have a look at an interesting contribution by Koog Hong in my next post or two, who reasons in terms of Euphemism.