{"id":3989,"date":"2021-08-16T13:59:16","date_gmt":"2021-08-16T18:59:16","guid":{"rendered":"https:\/\/heavens-beauty.info\/wp-hb\/?page_id=3989"},"modified":"2021-08-16T22:41:56","modified_gmt":"2021-08-17T03:41:56","slug":"name-of-the-lord-jesus-1","status":"publish","type":"page","link":"https:\/\/heavens-beauty.info\/wp-hb\/?page_id=3989","title":{"rendered":"Name of the Lord Jesus 1"},"content":{"rendered":"

\"The<\/span><\/p>\n

\u00a0\u201cThe Name of the Lord is a Strong Tower\u201d<\/span><\/p>\n

1 of 5<\/span><\/p>\n

Ever want to know all the names of the Lord God! Well, here is a list which I found and you can Print them out or save this page to your<\/span> favorites, that way you can always come back and read them again and again. In different settings, Jesus gave himself names that pointed to special roles he was ready to fulfill for people. Some of these refer back to the Old Testament promises of the Messiah. Others were ways to help people understand him.<\/span> We tried to place them all in Alphabetical Order as we found them, so if you see a few out of place we’re sorry, but I will fix them as soon as I can!<\/span><\/p>\n

“The Name of the Lord is a strong tower; the righteous runs into it and is safe.”<\/span> Proverbs .18:10<\/b><\/span><\/p>\n

He has been given many Names and each reveals Him in a different way. God’s Names represent His attributes, His nature. I was on Telegram the other night, and someone tried to tell everyone that Luicfer was Jesus’ Name and I flipped. I done all I could to be nice and get her to realize Lucifer was NOT Jesus’ name and she tried to tell me also, that Moses was Jesus. This Subject was done in 2015, and what I just wrote happened in June 2021.<\/span><\/p>\n

There will be a few pages on this Subject due to the crashing when all on 2 pages. I have created links at the bottom to each page on each page!<\/span><\/p>\n

NAMES FOR JESUS IN ACTS \/ Acts 10:36<\/span><\/p>\n

\u00a0\u201cEl, Yahweh, Adonai, Theos \u201d<\/span><\/p>\n

1 of 5<\/span><\/p>\n

“Know God By All His Names”<\/span><\/p>\n

The names used for God in the Bible describe various aspects of God, and they help us to understand all of his various characteristics.<\/span><\/p>\n

THE BIBLICAL IDEA OF NAME<\/span><\/b><\/span><\/p>\n

In the Bible, the name of God and the being of God are closely related.<\/span><\/p>\n

This is similar to the ancient idea of what a name signifies. In the Hebrew language, the word for \u201cname\u201d <\/span><\/b>most probably meant \u201csign\u201d<\/span><\/b> or \u201cdistinctive mark.\u201d<\/span><\/b><\/span><\/p>\n

In the Greek language, \u201cname\u201d <\/span><\/b>(onoma<\/b>) comes from a verb that means, \u201cto know.\u201d<\/span><\/b><\/span><\/p>\n

Because of this, a name indicates how a person or object is to be known. The idea of a name is not to be taken in the sense of a label or an arbitrary way of identifying or specifying a person, place, or object.<\/span><\/p>\n

\u201cName\u201d<\/span> in biblical usage correctly describes the person, place, or object and indicates the essential character of the person or thing it is naming.<\/span><\/p>\n

Adam named the animals according to their nature (Genesis 2:19-20<\/b>).<\/span>
\nNoah means \u201cone who brings relief and comfort\u201d<\/span><\/b> (Genesis 5:29<\/b>).<\/span><\/p>\n

Jesus means \u201csavior\u201d<\/span> (Matthew 1:21<\/b>). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect.<\/span>
\nThis happened in the life of Abraham, the \u201cfather of many\u201d<\/span> (Genesis 17:5<\/b>), and Israel, \u201cone who strives with God\u201d<\/span><\/span> (Genesis 32:28<\/b>).<\/span><\/p>\n

A person\u2019s name expressed and described the most important characteristics of that person. With regard to the names of God, there are considerable differences. These are most clearly seen when Bible scholars confront the question of whether the names of God are names given by God concerning himself or they are names given to God by people who observed his<\/span> acts and thought about his character.<\/span><\/p>\n

Here are some examples of various kinds of divine names:<\/b><\/span><\/p>\n

1. Proper names:<\/b> El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/span><\/span>
\n2. Personal names:<\/b> Father, Abba, Son, Jesus, Holy Spirit<\/span>.<\/span>
\n3. Titles:<\/b> Creator, Messiah\/Christ, Paraclete\/Comforter.<\/span><\/span>
\n4. Essential names:<\/b> Light, Love, Spirit.<\/span><\/span>
\n5. Descriptive names:<\/b> Rock, Ba\u2019al, Master, Rabboni, Shepherd.<\/span><\/p>\n

THE NAMES OF GOD IN THE OLD TESTAMENT EL AND RELATED NAMES<\/span><\/p>\n

The name El<\/span> is found over 200 times<\/span> in the Hebrew Bible. It is best translated as \u201cGod.\u201d<\/span> The term el has a number of possible meanings. The root is thought by some to be \u2018ul<\/span>,<\/span> which means \u201cto be first\u201d<\/span> or \u201cto be strong.\u201d<\/span><\/b><\/span><\/p>\n

Others suggest the root is \u2018alah<\/span>, which means, \u201cto precede\u201d<\/span> and suggests \u201cleader\u201d<\/span> or \u201ccommander.\u201d<\/span> It can also mean, \u201cto be afraid.\u201d<\/span><\/span> God, the strong one, should be<\/span>
\nfeared. Other scholars suggest that the preposition el, which means, \u201cto, toward\u201d<\/span> is the root.<\/span><\/p>\n

The idea then is of \u201cone giving self to others\u201d<\/span> or of \u201cone to whom others go for help.\u201d<\/span><\/span><\/p>\n

Some scholars suggest that the word \u2018alim<\/span>, meaning, \u201cto bind,\u201d<\/span><\/b> should be considered as a root also.<\/span><\/p>\n

This would then be translated as, \u201cthe strong one binds and holds firm control.\u201d<\/span><\/b><\/span><\/p>\n

Common to these four suggested root meanings is the idea of strength, power, supreme excellence, and greatness.<\/span><\/p>\n

El<\/span> in the Old Testament<\/span> is used particularly in the earlier books, where it describes God\u2019s dynamic power and authority. El <\/span>describes God as the great producer<\/span>. He is the One<\/span> who has such power that whatever is made, done, kept, or destroyed is his doing (Exodus 15<\/b>). El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One<\/span> who is above, behind, and responsible for all creation (Psalm 19<\/b>).<\/span><\/p>\n

Elohim<\/span> is also commonly used as the name of God, and it occurs over 2,500 times<\/span> in the Old Testament. There are differences of opinion concerning the exact origin<\/span> and meaning of this plural name. Some scholars have suggested that Elohim<\/span> is the plural form of El<\/span>, but it seems more likely that it is a plural of Eloah<\/span>, which appears in the poetical writings of the Old Testament.<\/span><\/p>\n

Some writers have suggested that this plural form comes from pagan religions that believed in more than one god, but no such plural form is found among pagan religions as the name of a deity. Others scholars have suggested that the plural form is used to indicate the three-part nature of God, and support for this has been seen in the use of a singular verb with<\/span> this plural noun.<\/span><\/p>\n

The biblical doctrine of the Trinity, as it is developed throughout the Bible, does not appear to be based on the use of this plural form of God\u2019s name, even though the two positions do not contradict each other. The plural form, Elohim<\/span>, is best understood as expressing intensity.<\/span><\/p>\n

God makes himself known by this name as the Lord of intense and extensive glory and richness as he displays his power in the created universe. Because of this, when the Bible speaks of creation, it states, \u201cIn the beginning Elohim created the heavens and the earth\u201d<\/span><\/b> (Genesis 1:1<\/b>). This name is repeated 35 times<\/span> in Genesis 1<\/b> and 2<\/b> in connection with<\/span> God\u2019s power as it is revealed in Creation.<\/span><\/p>\n

In the book of Deuteronomy the name Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel\u2019s release from slavery in Egypt, their survival in<\/span> the wilderness, and their preparation to enter the Promised Land.<\/span> In this context, Elohim<\/span> is also recognized as the Lawgiver who will powerfully give judgment to people who break the covenant. The writers of the Psalms also used this name repeatedly<\/span> as they acknowledged and praised God as the majestic ruler who had demonstrated his awesome power in many dimensions of life (Psalm 68<\/b>).<\/span><\/p>\n

Some scholars point to the use of Elohim<\/span> when God spoke to Abraham and said he would be Elohim<\/span> to Abraham and his descendants.<\/span><\/p>\n

In other words, God would be in a covenant relationship to them (Genesis 17:1-8<\/b>). Included in this relationship is the idea that God is always ready to use his power to help those people who are in covenant relationship with him. With this in mind, Elohim <\/span>also expresses the concept of God\u2019s faithfulness in regard to the covenant and the promises and blessings involved in it. The name Eloah<\/span> mainly occurs in the poetic writings of the Old Testament.<\/span><\/p>\n

It occurs about 41 times<\/span> in Job.<\/span><\/p>\n

Isaiah used it to express the incomparable character of God (Isaiah 44:8<\/b>). In the same way David asked, \u201cWho is God [Eloah], but the LORD?\u201d<\/span> (2 Samuel 22:32<\/b>).<\/span><\/p>\n

Moses was the first to use the name Eloah in his song (Deuteronomy 32:15-17<\/b>), referring to Israel\u2019s God in the context of the \u201cno-gods,\u201d<\/span> which had been chosen in place of the<\/span> Rock of salvation<\/span>. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped. God is to be revered with a holy fear. Another closely related name is Elah<\/span><\/b>, which is found in Ezra and Daniel. Some think Elah<\/span> is a Chaldee<\/span> or Aramaic form of Eloah<\/span><\/b>.<\/span><\/p>\n

Its root is said to be \u2018alah<\/b><\/span>, which means \u201cto fear\u201d<\/span> or \u201cto be perplexed.\u201d<\/span> God as Elah<\/span> is the God to be feared and worshiped. In view of this meaning, we can understand why, in the<\/span> time of Israel\u2019s exile and immediately after their return, this name was commonly used.<\/span> El Elyon<\/span> is the name used to describe the God of Melchizedek (Genesis 14:18-22<\/b>) as God Most High. In Psalm 57:2<\/b> and Psalm 78:56<\/b> the Hebrew reads Elohim Elyon<\/span>. It is believed that the term Elyon comes from the verb \u2018alah<\/span>, which means, \u201cgo up, be elevated, to be exalted.\u201d<\/span><\/span> There are a number of instances where the term Elyon<\/span> is used alone, but the context indicates that it is used in these cases as a synonym for God (Numbers 24:16<\/b>, Psalm 83:18<\/b><\/span> and Isaiah 14:14<\/b>).<\/span><\/p>\n

The term elyon is used quite frequently as an adjective. In these cases, it is translated as \u201chigh, highest, upper, and uppermost.\u201d<\/span> The basic ascription given to God when this name is used<\/span> is One who is above all things as the maker, possessor, and ruler of everything. He is incomparable in every way. He is subject to no one and no thing.<\/span><\/p>\n

He is the Exalted One. El Shaddai<\/span> is used in the longer form seven times in the Bible (Genesis 17:1<\/b>; Genesis 28:3<\/b>; Genesis 35:11<\/b>; Genesis 43:14<\/b>; Genesis 48:3<\/b>; Exodus 6:3<\/b> and Ezekiel 10:5<\/b>).<\/span> In the shorter form, Shaddai<\/span>, <\/b>it appears more frequently. It appears in Job 30 times<\/span>, in Psalm 19:1<\/b> and Psalm 68:14<\/b>, one time<\/span> in Ruth (Ruth 1:21<\/b>), once in Isaiah <\/span>(Isaiah 13:6<\/b>), once<\/span> in Ezekiel (Ezekiel 1:24<\/span>)<\/strong> and once in Joel (Joel 1:15<\/span>)<\/strong>. In these passages, the combined ideas of God as the all-powerful, all-sufficient, transcendent, and sovereign ruler are<\/span> present.<\/span><\/p>\n

This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>. <\/span><\/p>\n

Some scholars have begun with shad as the first concept to be considered. <\/span><\/p>\n

The<\/span> meaning of shad is \u201cbreast, pap, or teat,\u201d<\/span> and it is considered a \u201cprecious metaphor\u201d<\/span> of the God who nourishes, supplies, and satisfies.<\/span><\/p>\n

The root of shad<\/span> (shadah<\/span>), in Jewish usage, is to moisten. This meaning is not the preferred one in the context of which El Shaddai <\/span>appears. Neither is the word shed, a reference to a demon, which some scholars have sought to use because it appears in Deuteronomy 32:17 <\/b>and Psalm 106:37<\/b> speaking of Israel\u2019s idolatry.<\/span> In addition to the fact that shed is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a term that combines sha <\/span>(\u201cthe one who\u201d<\/span>)<\/span> and dai <\/span>(\u201cis sufficient\u201d<\/span>)<\/span>. The later Greek versions have adopted this meaning.<\/span> The most preferred explanation is that Shaddai<\/span> comes from the verb shadad <\/span>(\u201cto overpower, to deal violently, or to devastate\u201d<\/span>)<\/span>. A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6<\/b> and Joel 1:15<\/b>. God as El<\/span> Shaddai<\/span><\/b> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who makes final judgments. The Greek Old Testament has adapted this meaning.<\/span><\/p>\n

It translates El Shaddai<\/span> as Pantokrator<\/span>, the \u201cAll-Ruler\u201d<\/span> or \u201cSovereign One.\u201d <\/span><\/span><\/p>\n

El<\/span> \u2018Olam<\/span><\/b> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and a characteristic of God are combined. The term \u2018olam<\/span> has a wide range of uses. It is usually defined in Bible dictionaries as meaning \u201clong duration, antiquity, and indefinite futurity.\u201d<\/span><\/strong><\/span><\/p>\n

It is used to speak of God\u2019s existence, of God\u2019s covenant and promises, and of Jesus\u2019 reign. Speaking to God, the psalmist said, \u201cYou are from \u2018olam (everlasting) to \u2018olam
\n(everlasting)\u201d<\/span> (Psalms 90:2<\/b>), and the prophet Isaiah spoke of God as the everlasting Creator (Isaiah 40:28<\/b>) and as everlasting strength (Isaiah 26:4<\/b>).<\/span><\/p>\n

Jeremiah also spoke of God as the everlasting King (Jeremiah 10:10<\/b>). God\u2019s eternal nature speaks of his infinity in relation to time.<\/span><\/p>\n

\u2018Olam<\/span>, as ascribed to God, should not be thought of as duration stretching indefinitely backward and forward.<\/span><\/p>\n

Rather, the word speaks to God\u2019s transcendence of all earthly limits. In addition, \u2018olam<\/span> refers to the quality of God that differs essentially from time.<\/span><\/p>\n

The Bible speaks of El \u2018Olam<\/span> in contexts where the believer\u2019s assurance of well-being, security, and hope are presented as prized possessions.<\/span><\/p>\n

El Gibbor<\/span> is a name that speaks of God\u2019s power and might. Gibbor alone is used in reference to mighty and heroic men. The two words together always refer to God, and in some <\/span>instances <\/span>Haggadol<\/span>, which means, \u201cthe greatest\u201d<\/span> is added (Deuteronomy 10:17<\/b> and Jeremiah 32:18<\/b>) to emphasize the greatness and awesome majesty of God.<\/span><\/p>\n

El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6<\/b> and Psalms 45:4<\/b>. El Ro\u2019i<\/b> is used once to describe God as the seeing One. Hagar described the Lord this<\/span>
\nway when she was found in the wilderness (Genesis 16:13<\/b>).<\/span><\/p>\n

Psalm 139:1-2<\/b> expresses this concept of God as the One who sees everything. Yahweh is a distinctly proper name of God. It is never used to refer to any pagan gods and it is never used in regard to men. It appears 6,823 times<\/span> in the Old Testament, appearing first in Genesis 2:4<\/b>, where it is joined with Elohim<\/span>.<\/span><\/p>\n

Yahweh is used 164 times<\/span> in Genesis, and it appears 1,800 times<\/span> in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes.<\/span><\/p>\n

It is sometimes abbreviated as Yah <\/span>and Yahu<\/span> (Exodus 15:2<\/b>, Psalm 68:4<\/b> and Isaiah 12:2<\/b>). The exact meaning of the name Yahweh is difficult to determine. Some think that it comes from the verb hayah<\/span>, which means, \u201cto be,\u201d<\/span><\/span> or in an ancient form of that same verb, hawah<\/span>.<\/span><\/p>\n

There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean, \u201ccause to be\u201d<\/span>.<\/span><\/span><\/p>\n

If this is the case, Exodus 3:14<\/b> would read, \u201cI will cause to be what has come to be.\u201d<\/span><\/span><\/p>\n

Others look to the qal<\/span> form and then translate the name as \u201cI Am\u201d<\/span> or \u201cI Shall Be.\u201d<\/span><\/span><\/p>\n

Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original term that expresses the uniqueness of Israel\u2019s gracious God. Translators of the Old<\/span>
\nTestament have not agreed upon the correct translation of the name Yahweh<\/span>. Since it is translated into the Greek as kurios<\/span>, which means, \u201cLord,\u201d<\/span> many have translated Yahweh as \u201cLORD.\u201d<\/span><\/span><\/p>\n

However, \u2018Adonai<\/span>, which is best translated \u201cLord,\u201d<\/span> appears with Yahweh in various instances. The King James Version, for example, translates Yahweh<\/span> as \u201cGod,\u201d<\/span><\/b> and<\/span>
\n\u2018Adonai<\/span> as \u201cLord.\u201d<\/span> Some modern translators have chosen to maintain the use of Yahweh<\/span>. The name Jehovah has been judged by translators to be unacceptable.<\/span><\/p>\n

This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16<\/b>, \u201cHe that blasphemes the name of Yahweh shall surely be put
\nto death\u201d<\/span><\/span> (Leviticus 24:16<\/b>).<\/span><\/p>\n

This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel\u2019s exile to Babylon (Amos 6:10<\/b>). Because of this, when reading the Old Testament, the Jews substituted either Elohim<\/span> or \u2018Adonai<\/span> for Yahweh<\/span>.<\/span><\/p>\n

From this, the practice of adding the vowels of \u2018Adonai<\/span> to YHWH<\/span> (JeHoWaH<\/span>)<\/strong> became established. The interpretation of Exodus 6:2-3<\/b> has caused many debates: <\/span><\/p>\n

\u201cAnd God said to Moses<\/b>, <\/span>\u2018I am Yahweh<\/span>; I appeared to Abraham, to Isaac, and to Jacob, as El Shaddai<\/span>, but by my name Yahweh<\/span> I did not make myself known to them.\u2019<\/span><\/p>\n

This passage has been understood to mean that the name Yahweh<\/span> was not known or used before the time of Moses. But that is not what the passage states.<\/span><\/p>\n

Instead, it shows how the<\/span> patriarchs did not know God as Yahweh<\/span>.<\/span><\/p>\n

They knew him as El Shaddai<\/span> through his historical deeds. They had not come to know God according to his unique character as Yahweh<\/span>. In other words, God had always<\/span> been Yahweh<\/span>. He is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/span><\/p>\n

This name Yahweh<\/span> reveals God\u2019s nature in the highest and fullest sense possible<\/span>. It includes the meaning of the other names. Yahweh <\/span>particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of inheritance.<\/span><\/p>\n

God told Moses that Israel was about to behold and experience the faithfulness of God as he wondrously brought them into the Promised Land.<\/span><\/p>\n

God would prove to be a faithful, redeeming, upholding, and restoring God.<\/span><\/p>\n

In working out this redemption, God would demonstrate that he is all that his name implies including merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Exodus 34:5-6<\/b>).<\/span><\/p>\n

Truly, Jacob had received an insight into the meaning of the name when he exclaimed, \u201cI wait for thy salvation, O Yahweh\u201d<\/span> (Genesis 49:18<\/b>). Yahweh<\/span>, then, is the name par excellence of Israel\u2019s God. As Yahweh<\/span>, he is a faithful covenant God who, by giving his word of love and life, keeps that word by bestowing love and life abundantly on his own people.<\/span><\/p>\n

In view of the richness of the name Yahweh<\/span>, it can be understood why there were stringent rules regarding its proper use (Leviticus 24:11<\/b>; Leviticus 24:16<\/b>). It also explains why thankful, rejoicing, worshiping Israelite’s used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: \u201cPraise Yah\u201d<\/span> (Psalm 104:35<\/b>, Psalm 106:1<\/b>, Psalm 149:1<\/b> and Psalm 150:1<\/b>).<\/span><\/p>\n

Yahweh is used in a number of phrases that are considered to be names of God. The most common of these compound names is Yahweh Tseba\u2019oth<\/span>, which means, \u201chosts\u201d<\/span>.<\/span><\/span><\/p>\n

The word \u201chosts\u201d<\/span> is used frequently <\/span>in the Pentateuch<\/span> to refer to the armies of Israel <\/span>(Numbers 10:14-28<\/b>). This is because the word is derived from the verb<\/span>
\nsaba<\/span>, which means \u201cto wage\u201d <\/span><\/span>war. It also means, \u201cto serve\u201d<\/span> in some contexts. For <\/span>example, Numbers 8:24<\/b> clearly makes references to the service <\/span>performed in the tabernacle.<\/span><\/p>\n

The noun tseba\u2019oth<\/span> first occurs in <\/span>Genesis 2:1<\/b>, where it refers to the many components of the earth and <\/span>heaven. Some would limit the reference in these contexts to the stars. Still<\/span> others would suggest that the word sabaoth<\/span> refers to <\/span>the angels, appealing to Psalm 33:6<\/b> for evidence. The compound name <\/span>Yahweh Tseba\u2019oth<\/span> first appears in 1 Samuel 1:3<\/b>.<\/span><\/p>\n

In view of the frequent use of tseba\u2019oth<\/span> in 1-2 Samuel<\/b> to refer to armies (1 Samuel 12:9<\/b>, 1 Samuel 14:50<\/b>, 1 Samuel 17:55<\/b>, 2 Samuel 2:8<\/b>, <\/span>2 Samuel 8:16<\/b> and 2 Samuel 10:16<\/b>), many scholars think that the <\/span>compound name refers to Yahweh<\/b> as the God of armies. In other words, <\/span>God has armies to serve him. These are considered to be armies of angels who<\/span> are ministering servants to God. It has been correctly pointed out that the <\/span>compound name Yahweh Tseba\u2019oth<\/b> is used most frequently by the prophets <\/span>at times when God\u2019s people had either suffered defeat at the hands of enemy <\/span>armies or were threatened by defeat.<\/span><\/p>\n

Jeremiah uses it 88 times<\/span>, Zechariah uses it 55 times<\/span>, Malachi uses it 25 times<\/span>, and Haggai uses it 14 times<\/span>.<\/span><\/p>\n

The compound name was used to remind them that their God had <\/span>great hosts to fight and work for him on behalf of his people. Because of <\/span>this, though Israel\u2019s armies failed, their God was sufficient for every <\/span>possible circumstance. Israel\u2019s commanders were to give allegiance to <\/span>Yahweh Tseba\u2019oth<\/span> (Joshua 5:14-15<\/b>), and in the <\/span>name of Yahweh Tseba\u2019oth<\/span> Israel was blessed (2 Samuel 6:18<\/b>). Yahweh-Nissi<\/span>, which means, <\/span>\u201cmy banner\u201d<\/span> is the name that Moses called on when he <\/span>built an altar celebrating Israel\u2019s God-given victory over the <\/span>Amalekites<\/b> (Exodus 17:15<\/b>).<\/span><\/p>\n

Isaiah uses the term nissi<\/span> when <\/span>speaking of the coming Messiah<\/span><\/b> who is to be <\/span>the conqueror (Isaiah 11:10<\/b>). Yahweh-Rapha<\/span>, <\/span>which means, \u201chealer\u201d<\/span> appears in Exodus 15:26<\/span>, when Israel is assured that God, their healer, <\/span>will prevent the diseases of Egypt from affecting Israel (Exodus 15:26<\/span>)<\/span>.<\/span><\/p>\n

Although the name is only used once, God was often called upon <\/span>and praised as the One who could heal (Psalms 103:3<\/b>, Isaiah 30:26<\/b> and Jeremiah 6:14<\/b>). Yahweh-Rohi<\/span>, <\/span>which means, \u201cmy shepherd\u201d<\/span> appears in Psalm 23:1<\/b>. The concept of Yahweh as shepherd is explained in Ezekiel 34 <\/b><\/span>when the prophet writes, \u201cI myself will be the Shepherd of my sheep\u201d<\/span> (Ezekiel 34:15<\/b>).<\/span><\/p>\n

Jesus demonstrated this concept\u2019s full meaning when he came to <\/span>earth to be the shepherd who gave his life for his sheep. Yahweh-Jireh<\/span>, which means, \u201cto see ahead or to provide\u201d<\/span><\/span> appears in Genesis 22:14<\/b>. Abraham gave this name to <\/span>the place where God provided a substitute for his son Isaac, whom Abraham was <\/span>to offer as a sacrifice to God.<\/span><\/p>\n

Yahweh-Shalom<\/span>, which means <\/span>\u201cpeace,\u201d<\/span> is the name Gideon gave to the altar he <\/span>built when the angel of the Lord came to give him orders to fight the <\/span>Midianites (Judges 6:24<\/b>). Yahweh<\/span> appears with <\/span>a few forms of the term tsadaq<\/span>, which means, <\/span>\u201crighteousness.\u201d<\/span><\/p>\n

Yahweh<\/span> is spoken of as our <\/span>righteousness in Jeremiah 23:6<\/b>. Evidently, the thought is that David\u2019s <\/span>Righteous Branch, the Messiah, will bring God\u2019s righteousness to those who<\/span> are a part of the new covenant. This concept is expressed in the Pentateuch a <\/span>number of times when it is said that God has provided a way for living <\/span>righteously.<\/span><\/p>\n

In other words, God provides a way of sanctification and pure <\/span>living (Leviticus 20:8<\/b> and Leviticus 22:9<\/b>).<\/span><\/p>\n

\u2018Adonai<\/span> as a name for God appears <\/span>about 360 times<\/span> in the Old Testament, though it is <\/span>not used in the same way every time. It is first found in Genesis 15:2<\/b><\/span>
\nand 15:8<\/b>, when Abram requests more definite information concerning a <\/span>son and the Promised Land. It appears only 14 times <\/span><\/span>after that in the Pentateuch<\/span>.<\/span><\/p>\n

It appears over 50 times<\/span> in the <\/span>Psalms, and certain prophets, like Isaiah, Jeremiah, Ezekiel and Amos use it <\/span>frequently also. The word \u2018adan<\/span>, which means, \u201cmaster, ruler, owner, lord,\u201d<\/span><\/span> is thought to be the <\/span>root of the noun \u2018adon<\/span>, which is frequently used to <\/span>describe men.<\/span><\/p>\n

For example, in Genesis and 1-2 Samuel<\/b>, the term is <\/span>used often for men who own slaves or are in positions of authority. <\/span>\u2018Adonai<\/span> is correctly described as the name of<\/span>
\npersonal communication between the believer and God. In such communication <\/span>the worshiper acknowledged God\u2019s intense majesty and greatness and also the <\/span>sense of belonging to this God. \u2018<\/span><\/p>\n

Adonai<\/span>, coming from human lips, <\/span>expressed honor for God and humble submission on the part of the believing <\/span>person. \u2018Adonai<\/span> is the name that expresses faith,<\/span>
\nassurance, security, ready service, and thanksgiving (Psalms 16:2<\/b> and <\/span>Psalms 57:9-10<\/b>).<\/span><\/p>\n

OLD TESTAMENT NAME COMBINATIONS<\/span><\/p>\n

In the Old Testament, the names of God appear in various <\/span>combinations.<\/span><\/p>\n

For example Elohim-Yahweh<\/span>, Elohim-Yahweh-\u2019Adonai<\/span>, and Elohim-\u2019Adonai<\/span> are very common. These combinations were an <\/span>effort to express the fullness of God\u2019s being and character as these had been <\/span>revealed to the people of Israel.<\/span><\/p>\n

Names of God in combination with \u201cIsrael\u201d<\/span> occur also as, for example, with Yahweh-God-Israel<\/span> (Judges 5:3<\/b> and Isaiah 17:6<\/b>).<\/span><\/p>\n

God is also invoked in relation to Israel without the mention of one of his <\/span>names.<\/span><\/p>\n

For example, the name Qedosh Yisrael<\/b>, which means the \u201cHoly One of Israel\u201d<\/span><\/span> (Isaiah 43:14<\/span>) and \u2018Abir Yisrael<\/span>, which means <\/span>\u201cMighty One of Israel\u201d<\/span> (Genesis 49:24<\/b>,<\/span>
\nPsalms 132:2<\/b> and Isaiah 49:26<\/b>). With phrases like these, <\/span>covenantal relationship between God and his people was expressed and God\u2019s <\/span>unchanging character was described.<\/span><\/p>\n

OLD TESTAMENT PERSONAL NAMES<\/span><\/p>\n

The personal names of God are Father, Son, and Holy Spirit and <\/span>variations of these three names.<\/span><\/p>\n

The term \u2018Abh<\/b><\/span>, which means <\/span>\u201cfather\u201d<\/span> appears more frequently in Genesis than in <\/span>any other book, and in the Pentateuch<\/span> more than in <\/span>any other division of the Old Testament.<\/span><\/p>\n

However, in these passages it is not used to describe God but <\/span>rather for someone who is the head of a family or clan. It is used often in <\/span>the sense of the responsible one God has spoken to or a person who God has <\/span>blessed with many descendants.<\/span><\/p>\n

In the poetic books of the Bible, God is referred to as Father <\/span>but is not directly named Father. Job is asked, \u201cHas the rain a father?\u201d<\/span> (Job 38:28<\/b>). <\/span><\/p>\n

The reference is to God who is the <\/span>maker, source, and controller of rain. In Psalm 68:5<\/b>, God in his holy <\/span>dwelling place is the \u201cFather of the fatherless.\u201d<\/span><\/span><\/p>\n

Psalm 89:26<\/b> says that David will cry to God, <\/span>\u201cThou art my Father.\u201d<\/span> The idea here is that God was <\/span>the Creator and Savior who raised up, delivered, and protected David. In<\/span>
\nPsalm 103:13<\/b>, \u201cFather\u201d<\/span><\/span> is used to describe <\/span>God \u201cas a father pities his children\u201d<\/span> (Psalms 103:13<\/b>).<\/span><\/p>\n

Isaiah uses the term \u201cFather\u201d<\/span> in relation to God four <\/span>times.<\/span><\/p>\n

Three times<\/span> it refers to the One who <\/span>has made, saved, formed, kept, and directed Israel (Isaiah 63:16<\/b> and <\/span>Isaiah 64:8<\/b>).<\/span><\/p>\n

Isaiah says the child God promises is to be named Everlasting <\/span>Father (Isaiah 9:6<\/b>).<\/span><\/p>\n

Used in this sense, the term establishes the Son\u2019s equality with the Father <\/span>in stature, function, ability, and responsibility.<\/span><\/p>\n

Jeremiah also refers to God as Father in Jeremiah 3:4 <\/b><\/span>when he describes God as the origin, keeper, and friend of Israel.<\/span><\/p>\n

Malachi 1:6<\/b> and Malachi 2:10<\/b> speak of God as the <\/span>parent who deserves honor from his children. The term \u201cson\u201d<\/span> is one of the most-used terms in the Old Testament to<\/span>
\nrefer to God.<\/span><\/p>\n

It commonly occurs to describe a person\u2019s offspring or <\/span>descendants. It also appears in the sense of follower or successor. There are <\/span>a few indirect references in the Old Testament to the second person of the <\/span>Trinity.<\/span><\/p>\n

Psalm 2<\/b> has such a reference when it says, \u201cYou are my son\u201d<\/span> (Psalms 2:7<\/b>). It is stated in the <\/span>context of a king speaking to one who will rule with the king in future<\/span>
\ntimes. In the New Testament, this is interpreted to mean the second person of <\/span>the Trinity (Acts 13:33<\/b>).<\/span><\/p>\n

Because of this, the term \u201cson\u201d<\/span><\/span> is <\/span>applied to the promised Messiah who will be the divine ruler and judge of the <\/span>nations. The Son is equal with the Father in deity and function. <\/span><\/p>\n

Not all <\/span>biblical scholars accept this interpretation, but support is found in such <\/span>New Testament passages as Hebrews 1:8 which quotes Psalm 45:6<\/b>.<\/span><\/p>\n

As stated above, Isaiah talks about the son who will be given <\/span>(Isaiah 9:6<\/b>), the one born of the virgin (Isaiah 7:14<\/b>), who is <\/span>Immanuel, Mighty God, Everlasting Father, and the Prince of Peace.<\/span><\/p>\n

The name \u201cHoly Spirit\u201d<\/span><\/span> occurs only a <\/span>few times in the Old Testament. The Spirit is referred to frequently by terms <\/span>and phrases such as \u201cthe Spirit of God\u201d<\/span><\/span> (Genesis
\n1:2<\/b>), \u201cthe Spirit of the Lord God\u201d<\/span><\/span> (Isaiah 61:1<\/b>), \u201cthe Spirit of the Lord\u201d<\/span><\/span> (Ezekiel 37:1<\/b>), \u201cthe Spirit\u201d<\/span> (Numbers 11:17<\/b> and <\/span>Numbers 27:18<\/b>), \u201cmy Spirit\u201d<\/span><\/b><\/span>
\n(Genesis 6:3<\/b>), and \u201cyour Spirit\u201d<\/span> (Psalms 51:11<\/b>).<\/span><\/p>\n

Though the character of the Spirit is not developed as clearly <\/span>in the Old Testament as it is in the New Testament, it can be safely stated <\/span>that the relationship between God and the Spirit described in the Old <\/span>Testament is such that there is no doubt that the Old Testament teaches the <\/span>deity of the Holy Spirit.<\/span><\/p>\n

The character and function of the Spirit is referred to <\/span>especially in relation to the work of creation (Genesis 1:2<\/b> and <\/span>Psalms 33:6<\/b>) and the equipping of servants for the service of God.<\/span><\/p>\n

For example<\/strong>, the Holy Spirit equips people for craftsmanship <\/span>(Exodus 35:31<\/b>), leadership (Numbers 11:17<\/b> and Numbers 27:18<\/b>), and prophecy (1 Samuel 10:6<\/b>, <\/span>2 Samuel 23:2<\/b>, <\/span>2 Chronicles 15:1<\/b> and <\/span>Ezekiel 11:5<\/b>).<\/span><\/p>\n

THE NAMES OF GOD IN THE NEW TESTAMENT PROPER
\nNAMES OF GOD<\/span><\/p>\n

Theos<\/span> is the New Testament equivalent <\/span>of the Old Testament names El<\/span> and Elohim<\/span>. <\/span>The Old Testament Elyon<\/span> appears in the New Testament <\/span>as Hupsistos, which means the Highest (Mark 5:7<\/b>, Luke 1:32<\/b> and <\/span>Luke 1:76<\/b>). Pantokrator<\/span> (El Shaddai<\/span>) appears with Theos<\/span> (2 Corinthians 6:18<\/b> and Revelation 16:7<\/b>).<\/span><\/p>\n

This name was used not only to express God\u2019s power, <\/span>sovereignty, and lordship, but also to express that God is a person who has a <\/span>close relationship with his people. This fact is established by the very <\/span>frequent use of personal pronouns with Theos<\/span>.<\/span><\/p>\n

The name Theos<\/span> appears over <\/span>1,000 times<\/span> in the New Testament. Kurios<\/span>, \u201cLord,\u201d<\/span> is used to express the <\/span>Old Testament names Yahweh<\/span> and \u2018Adonai<\/span>. Kurios<\/span> means, \u201cpower,\u201d<\/span> so the meaning is not exactly the same as with <\/span>Yahweh<\/span>.<\/span><\/p>\n

However, the New Testament does give Kurios<\/span> the full weight of meaning that the Old Testament gave to <\/span>Yahweh<\/span>, especially when it is used to describe Jesus<\/span>
\nChrist (Acts 2:36<\/b> and Philippians 2:9-11<\/b>) Despotes<\/span> is used five times<\/span> as a name <\/span>of God or Jesus in the New Testament (Luke 2:29<\/b>, Acts 4:24<\/b>, <\/span>2 Peter 2:11<\/b>, Jude 1:4<\/b> and Revelation 6:10<\/b>).<\/span><\/p>\n

It expresses the idea of authority. <\/span><\/p>\n

The idea of brutality <\/span>conveyed by the modern word \u201cdespot\u201d<\/span> is absent from <\/span>the New Testament even when it is applied to men, where its central meaning<\/span>
\nrefers to ownership (2 Timothy 2:21<\/b>).<\/span><\/p>\n

PERSONAL NAMES OF GOD<\/span><\/p>\n

In the baptismal formula, which is part of the Great <\/span>Commission (Matthew 28:19-20<\/b>), the three personal names of God appear:<\/span><\/p>\n

Father, Son, and Holy Spirit.<\/span><\/strong><\/span><\/p>\n

These names carry the same meaning they do in the Old <\/span>Testament, but since the relationship of the three Persons is explained, the <\/span>New Testament meaning of the names is enriched. \u201cJesus\u201d<\/span> is the personal name of the Son, who is the second <\/span>person of the triune Godhead.<\/span><\/p>\n

It means \u201csavior\u201d<\/span> (Matthew 1:21<\/b>). The root of this name, \u201cto save,\u201d<\/span> gave <\/span>rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the Old <\/span>Testament root is \u201cto bring into a safe, wide-open place.\u201d<\/span> Joshua, bringing Israel into Canaan, personally did what his <\/span>name meant.<\/span><\/p>\n

The New Testament explanation, which means \u201csave from sin,\u201d<\/span> is not contrary to the meaning in the Old <\/span>Testament. <\/span><\/p>\n

To be saved from sin is to be restored to fellowship with God and <\/span>to enter into the paradise of the heavenly kingdom.<\/span><\/p>\n

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\u00a0\u201cThe Name of the Lord is a Strong Tower\u201d 1 of 5 Ever want to know all the names of the Lord God! Well, here is a list which I found and you can Print them out or save this page to your favorites, that way you can always come back and read them again […]<\/p>\n

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