Today I bumped into this website, some good info though light on referencing sources.

The Hebrew Yehovah vs the Roman Yahweh

The Hebraic poetry as evidence of the correct utterance of the Tetragrammaton

One of the strongest evidences of the correct pronunciation of the Tetragrammaton יְהוָֹה YHVH can be found in the Hebraic poetry. We need to know that unlike the Western poetry which heavily relies on rhyming at the end of verses, the Hebraic poetry uses a different type of rhymes called Hebrew puns. This type of poetry can be best seen in Psa 122:6 which says in English:

Pray for the peace of Jerusalem: they shall prosper that love thee. (Psa 122:6 KJV)
But, in Hebrew it is written:

שַׁ֭אֲלוּ שְׁלֹ֣ום יְרוּשָׁלִָ֑ם יִ֝שְׁלָ֗יוּ אֹהֲבָֽיִךְ׃
And pronounced:
sha-alu sha-lom ye’ru-sha-layim ish-layu o’ha-vaych
With the exception of one word all other words sound like the word Ls, shal, “to draw out” from which שׁאל, sha’al, “to ask, to pray” derives, and from which a close synonym of Mls, shalam, “to make complete” derives, too. And when the verse is read in Hebrew, the utterance shal is predominant and gives the specific Hebraic cantillation of the language.
Hence, we may say that when Hebraic poetry is used in connection with the Name, it comes to hint us of the correct pronunciation.

Now, let us find how the Tetragrammaton is used the Hebraic poetry in Eze_1:3. We read in Hebrew:

הָיֹ֣ה הָיָ֣ה דְבַר־֠יְהוָה

hay-oh hay-ah da-var Yehovah
There was surely the word of YHVH
This wording seems unnecessary; it could have been said and it came to pass which in Hebrew is וַיְהִ֥י and is a common expression of the same idea. But in Eze_1:3 the rhyming of two forms of the Hebrew verb hay-ah היה, hay-oh hay-ah, with Yehovah is very Hebraic and forms a beautiful pun.

This rhyming would not work with yahweh or any other utterance, but only with the true one.
Another evidence is found in Exo_9:3, where a similar rhyming appears:

יַד־יְהוָ֜ה הֹויָ֗ה
yad Yehovah hoy-ah
The hand of YHVH is

Again, this wording and rhyming seem unnecessary, but it is used for a purpose. It is obvious that the Creator has rhymed the verb hay-ah with His Name Yehovah. The word hoy-ah (feminine form) in Exo 9:3 rhymes with the masculine form of ha-vah, הוה.

But probably the most compelling evidence in Hebraic poetry can be found in the following verses of Isaiah and Revelation:
I am the First and I am the Last, besides Me there is no Elohim. (Isa 44:6)
Favor to you and peace from Him who is and who was and who is coming, (Rev 1:4)
I am the ‘Aleph’ and the ‘Tav’, Beginning and End,” says Yehovah who is and who was and who is to come, the Almighty. (Rev 1:8)

יְהוָֹה אַשֶׁר הַיָה וְהוֶֹה וְיָבוֹא
Yehovah ah-sher ha-yah v’ho-veh v’ya-vo
Yehovah who exists, and existed, and shall come
It is Yehovah Elohim who speaks of Himself through the Messiah to Yochanan the Apostle (see Rev 1:1). We cannot find a better Hebrew word play than this example.

Nehemia Gordon - The Ezekiel example is in a Prophet Pearls, and it is an important piece of corroborating evidence.

There’s another interesting example. In Ps 55:23 the psalmist is using alliteration and assonance (similar sounds) with the phrase Yehovah yehav-cha, “throw your burden (Yehav) on Yehovah and he will sustain you”. Yehav written with a soft bet pronounced V to form a beautiful alliteration with Yehovah.

The Talmud relates a great story that illustrates the meaning of this verse. By the 3rd century, Hebrew ceased to be a living spoken language. As a result, the rabbis did not know the meaning of the word yehav in this verse. It is a rare word that only appears here in the Bible. One day a rabbi was traveling with a caravan of nomads lugging a heavy load on his back when one of the camel drivers said to him: "Lift up your yehav and throw it on one of the camels." The Ishmaelites were descendants of Abraham and spoke a language related to Hebrew. The rabbi immediately recognized that the word yehav means a heavy burden. The verse is telling us to trust in God by turning our worries over to Him. This is an early example of Comparative Semitic Linguistics.

This verse also contains alliteration between the words Yehovah and yehav (burden). Yehovah carries our yehav if we trust in Him. This supports an early date for the pronunciation of vav similarly or identically to soft bet.
This is a very sophisticated verse. It also says, God will not allow the righteous to stumble (mot). That a play on words because Mot is also a pole used to carry a burden! Let me make a new graphic and post it