We have several sources in Chazal that indicate that HaShem’s Name should normally precede other names.
The gemara[2] states that on the tzitz (the headplate of the kohen gadol, upon which was inscribed “kodesh laHaShem”), the Name of HaShem was elevated above “kodesh la.” This was done out of respect for the Name. This idea was clear even to non-Jews. For this reason, the rabbis who wrote the original Septuagint started the text with HaShem’s Name, not with the word for Bereishit.[3] Tosafot[4] explains that, since the Greeks understood that it is proper that God’s Name appear first, they might have thought that there were two deities, Bereishit and Elokim[5].
Why, in fact, isn’t HaShem’s Name mentioned first there and elsewhere?
The last mishna of Masechet Yadayim records the criticism of the Tzedukim[6] concerning the fact that, in a get, the name of the king (used to indicate the date) precedes the mention of Moshe. The Rabbis responded that, in the sefer Torah, we find the name of Pharaoh before HaShem’s Name. Commentaries[7] understand that, when there is a specific need to write another name first, it may be done without being disgraceful to HaShem. In the case of the get and the sefer Torah, the need is a matter of textual content. On the tzitz, although it made more sense to have HaShem’s Name after “kodesh la,” there was apparently a special sensitivity regarding the order of the words since they were on the holiest part of the kohen gadol’s garments.
Therefore, normally the name of the donor should be under the pasuk that contains HaShem’s Name. (The text would not seem to be adversely affected by having the name of the donor on the bottom.) However, there could be exceptions. One exception would be where the writing is relatively high, and if the pasuk were on the top, it would be difficult for the chazan to see it.[8]