Post by MIRIAM JACOB on Nov 28, 2008 21:55:52 GMT -5
THE NAMES OF GOD
The Name of God in General
The Bible speaks of the names of God but also of the name of God (Ex 20v7, Ps 8v1, 48v10, 76v2, Prov 18v10).
In such cases, ‘the name’ stands for the whole manifestation of God in relation to His people, or simply for the person so that that it becomes synonymous with God.
In Scripture, a name was an expression of the nature of the thing or person designated. The names of God are known by revelation alone.
‘Save me O God, by Thy name’ Psalm 54v1
‘They that know Thy name will put their trust in Thee’ Psalm 9v10
Elohim
‘The Strong One’
El – the Strong One
Elohim – The all powerful One, creator
This is usually translated and typed as ‘God’ in English Bibles. This name occurs in general usage around 2570 times in the Old Testament; 2310 times it is a name for the true God. Its’ first usage is in Gen 1v1 “In the beginning God created . . .”
The meaning of Elohim depends on the derivation.
It could be from a root that means fear, indicating that God is to be feared, reverenced, worshipped.
Or it is from a root meaning ‘strong’ indicating a deity of great power.
Evidence seems to suggest the latter. God is the ‘Strong One’, ‘Mighty Leader’, ‘Supreme Deity’, literally the ‘Putter-Forth of Power’.
Elohim is a curious word in that it is a Hebrew plural noun.
Singular, dual, plural
So when we are introduced to God (Elohim) in the first verse of Scripture, we see a God who reveals Himself in at least a trinity.
Elohim is not a personal name, but a title of God. In being used of others, it denotes people and false gods who have or are thought to have some degree of power. However, it is also used in singular form in some Bible characters’ proper names, for example, Samuel meaning used of God, and Elijah meaning Jehovah is my God.
Its’ use in Gen 1v1 shows us God’s power in creation. Man may have power but we only have power if God gives it to us, and we have to work to make power. However, God simply spoke and creation occurred. He literally spoke the universe into being. Power belongs to God also in government and judgment although it is not revealed through this verse.
This verse shows us God’s greatness and mighty acts. ‘Elohim’ describes Him as sovereign and God and over all of the earth, indeed over His creation. God is the Strong One, mighty over all.
El Elohe Yishrael
‘God, the God of Israel’
Gen 33v20, Ex 5v1
The God of Israel is distinct from all other gods. (We are distinct as His people).
El Elyon
‘Most High God’
This means ‘the Most High God’. El is the singular of Elohim, Elyon means highest, so together we see it means the Most High God.
It is derived from the root of the verb ‘to go up, to be elevated’ and denotes God as ‘the high and exalted One’. We do not see that God is just high. Many things can be high, or even higher in many contexts, but God here reveals Himself to be the Most High.
This name is used (first) in Gen 14v18 by Melchizedek when he blessed Abraham (then Abram). Abram had just come back from a battle to rescue Lot. Melchizedek brought out bread and wine and blessed Abram. Melchizedek is termed as the priest of God Most High. At this point God had called Abram to follow him. There was no organized religion or sacrificial system for approaching God which came later in the Pentateuch. There were probably a number of false gods worshipped, and so here is a priest of God Most High to distinguish the true strong God Most High.
El Olam
‘Everlasting God’
This means ‘Everlasting God’ and comes from an original form meaning ‘the God of eternity’.
It is found in Gen 21v33 and emphasizes God’s unchangeableness, connected with His inexhaustible strength. Abram planted a tree, or grove in Beer-Sheba and called on the name of the Lord, the everlasting God (El Olam).
A lot had happened to Abraham recently preceding this event. Isaac had at last been born, Hagar and Ishmael had departed, he had had the issue over the well with Abimelech, then returned to the land of the Philistines. He and others were coming and going. Two men who were temporarily on the earth were arguing over a well on some land that would survive them and their descendents. As he settles somewhat, and planted a tree or grove, he may well have thought about God being even more permanent, settled, unchanging. With all this, Abraham worships a God who is everlastingly the same – immutable.
El Roi
The God who sees me’
Gen 16v11-14
There are no circumstances in our lives that escape His fatherly awareness and care. God knows us and our troubles.
El Shaddai
‘Almighty God’
This has an uncertain root but Shaddai is connected with a root meaning ‘mountain’. It is derived from the word Shadad – to be powerful referring to God as possessing all power in heaven and on earth.
It stresses the greatness of God but does not represent Him as an object of fear but of blessing and comfort. The picture is of the Mighty God seated on a mountain. It is the name by which He appeared to the Patriarchs to give comfort and confirmation of His presence and help, and guidance. Gen 17v1, 28v3, 35v11, Ex 6v3, Ps 91v17. It is a name that is also used in connection with the chastening of God’s people.
Shaddai comes from the word Shad meaning a woman’s breast. In Is 28v9 it means ‘the breast of God’, ‘the Nourisher’, ‘Strength-Giver’, ‘the Satisfier’, also, ‘the All Sufficient God’, the ‘All Bountiful God’,’ the God who is Enough’,’ the God who is Able’.
Abram had failed a test of faith in having a son by the maid of Sarai. Neither of them thought past the thinking and reasoning of the flesh. God appeared to Abram again declaring Himself as Almighty God (El Shaddai). Abram and Sarai (very soon to become Abraham and Sarah) looked at their old flesh (he was 99, she was 89/90) and said ‘we cannot have children together!’ God, by His revelation of being the God who is Almighty and All sufficient, or Enough, in effect says – ‘I don’t need young healthy, fertile couples, ‘I AM ENOUGH’ – you will have a child because I will overrule this situation, I am Almighty!’
Immanuel
‘God with us’
Is 7v14
Jesus is God in our midst. In Him all the fullness of the Godhead dwell. Col 1v19
Jehovah or Yahweh
‘The Continuing One’, ‘The Self Existent One’
This is usually translated and typed as ‘LORD’ in English Bibles. This is the personal name of God. It occurs about 5321 times in the Old Testament. We see the difference in the name and title of God in the Mount Carmel victory for Elijah. When Elijah met the prophets of Baal it was to decide who was the Elohim of Israel – Jehovah or Baal.
God is Elohim of all people but only Jehovah to the saved.
Also, in Jonah the people called on Elohim but Jonah called on Jehovah. After the people were saved they prayed to Jehovah.
Jehovah (or more correctly, Yahweh) originates from the root hawa signifying either existence or development. It is possible that both ideas combine to denote an active, self-existent one. He has His being of Himself, and has no dependence on another. He is self sufficient and therefore all sufficient.
It is used by Eve in Gen 4v1, by people in the days of Seth in Gen 4v21, Noah in Gen 9v26, Abraham in Gen 12v8, 15v2,8. But it is revealed to Moses in deeper significance. Although God appeared to the Patriarchs, they did not know Him by His name YAHWEH – Ex 6v3. The meaning was not known before in its’ deepest, fullest sense. God met Moses at the burning bush in Ex 3v13 and revealed Himself as ‘I AM WHO I AM’.
It is the name that is above every other name. It can mean Redeemer – every usage is connected with deliverance.
It is in this name that God reveals Himself as the God of grace. It is the most sacred name, the incommunicable name. The Jews took very seriously the words of Lev 24v16 “He that names the name of the Lord shall surely be put to death”. The name was/is considered by Jews (mainly post exile) to be so sacred it was not to be pronounced for fear of speaking God’s name in vain. They usually substituted Adonai or Elohim. By the seventh century AD, the vowels of Adonai were combined with the consonants of Yahweh to produce what is really a false name ‘Jehovah’. The written form was the consonants YHWH and the reader would say ‘Elohim’ or ‘Adonai’. The name Jehovah is used of no one else but the God of Israel. Its’ exclusive character appears from the fact that it never occurs in plural or a suffix.
Jehovah signifies God’s changeless self-existence (Ex 3v14 – John 8v56). He is the eternal present. It assures His people of His presence. It is connected with God’s power to work on behalf of His people and to keep His covenant shown in the exodus from Egypt.
In the Pentateuch it connects the name with the Hebrew verb hayah – ‘to be’ – Ex 3v13-14. On this evidence we may assume it is derived from an archaic form of that verb – hawah. It may be regarded as third person imperfect, meaning in Ex 3v14: ‘I AM THAT I AM’ or ‘I SHALL BE WHAT I SHALL BE’. It shows God’s unchangeableness of His essential being, and in relation to His people before whom He is changeless. Moses, having forsaken the royal life in Egypt in favour of identification with God’s people, had attempted his own method of fighting for Israel and seeking their deliverance. He was now at Horeb in the desert tending sheep, in exile from Egypt and Israel. Maybe he was wondering when or even if God would ever deal favourably with His people again. The Angel of the Lord spoke to Moses from out of the burning bush (Ex 3v2) and Moses asked for His name. God said His name was Jehovah, or as it is written in many texts ‘I AM WHO I AM’. The principle idea was that God was present with the people of Israel. It had been a long time since God had dealt with and for Israel, and events did not look promising at this point. God, in revealing His name gave assurance that what He was for their fathers Abraham, Isaac and Jacob, He would be for them at that time for them, and into the future. It stresses covenant faithfulness.
Jehovah Jireh
‘The Lord will Provide’
In Gen 22v14 Abraham passes the greatest test of his faith when he obeys God and is ready to sacrifice his only son, Isaac, the son of the promise. At the critical moment, the Angel of the Lord calls to him to stop and Abraham lifts his eyes and sees a ram caught by its’ horns in the thicket. He took this as a substitute for the sacrifice. He called the place Jehovah Jireh or The LORD-Will-Provide. God provided a male sheep, being caught by its’ horns and not anything else so that its’ skin would not be damaged or blemished thus providing an acceptable sacrifice. Many people consider Mt Moriah, on which this event took place to be the mount of Calvary where, again, God provided the once and for all acceptable sacrifice for sin.
Jehovah Rapha
‘The Lord that heals’.
In Ex 15v26 after the Red Sea crossing, three days on, at Morah, the Israelites come to bitter waters. After praying, Moses is shown a tree which he cuts down and casts into the water and heals the water from its’ bitterness. God then made a promise to His people that if they continue to heed Him, He would not put the diseases on them that He put on the Egyptians, saying because He is Jehovah Rapha or The LORD-Who-Heals-You. It was not ‘I will cure your diseases’ but ‘I will not put sickness upon you’.
Jehovah Mekaddishkem
‘The Lord who sanctifies’
Ex 31v12-13, 1 Thess 5v23-24
God sets us apart as a chosen people, a royal priesthood, holy to God. He cleanses our sin and matures us.
Jehovah Qadash
‘The Lord that sanctifies (you)’
Lev 20v8. God set Israel apart – which is the meaning of sanctify. God set Israel apart, not just away from everything else, but set apart to Him. He gave Israel special laws and privileges and (at times) special favour and protection. In this He dignified them and brought them nearer to Him. He gave His word to them and to the world through them. God distinguished them by His holy covenant and they ought to have distinguished themselves by holy living. Although we can sanctify ourselves in some respect, it is God who works in us and He is Jehovah Qadesh – The-LORD-Who Sanctifies.
Jehovah Nissi
‘The Lord is my Banner’.
Ex 17v15 – In going out to war against the Amalikites, Moses says in Ex 17v9 that he will stand on the top of the mountain with the rod of God in his hand. Many armies use their flag, standard, or banner to give morale a boost and rally the fighters. There was great feeling at Ground Zero at the site of the World Trade Centre when people who were clearing the site raised the Stars and Stripes on a scaffold to show resilience. The endearing picture to many British people in the Falklands war was that of a Royal marine walking across a field with the Union Flag flying from a pole attached to his backpack. People rally beneath and behind a banner. After the defeat of the Amalikites Moses built an altar and called it Jehovah Nissi which is to say The-LORD-Is-Our-Banner, or The LORD-Is-Our-Victory. This also acknowledged the fact that it was not Joshua’s’ war tactics, but God who ensured victory
Jehovah Rohi
‘The Lord is my shepherd’
Ps 23v1-3, John 10v14-18
The Lord protects, provides, directs, leads, cares.
Jehovah Sabaoth
‘The Lord of Hosts’, ‘The Lord of Armies’, sometimes tr. ‘The Lord Almighty’
1 Sam 1v3, 17v45
The Lord will always fulfil His purposes.
Jehovah Shalom
‘The Lord is peace’
Num 6v22-27
God defeats our enemies to bring us peace. Jesus is our Prince of Peace.
Jehovah Shammah
‘The Lord is There’, ‘The Lord is my Companion’
Ez 48v48v35
God’s presence is not limited to His temple or tabernacle, but is with all who love Him.
Jehovah Tsidkenu
‘The Lord our Righteousness’
Jer 23v5-6 2 Cor 5v21
Jesus is the One from David’s line and He will impart righteousness to His people.
Adonai
‘Master’, ‘Owner’
This is usually translated and typed as ‘Lord’ in English Bibles. A plural of majesty. The singular form means lord, master, owner – Gen 19v2, 40v1, 1 Sam 1v15. It is used of relationships between men (master – slave Ex 21v1-6). When used of God’s relationship to men it conveys the idea of His absolute authority. The NT equivalent is Kurios – Lord.
It is derived from dun or ‘aden, both meaning ‘to judge’, ‘to rule’ and thus points to the Almighty Ruler to whom everything is subject and to whom man is related as servant. It is the usual name that earlier people used to address God. Singular – Adon, plural – Adonai.
It means ‘Master’, or ‘Owner’, ‘One who Owns’, ‘One who Rules’, ‘One Who Blessed His Own’. Found first in Gen 15v1-2 where the Lord appears to Abram in a vision. It is after the rescue of Lot and being blessed by Melchizedek. Abram saw God as the One who owned His life (when God had told him to go, he went!). He certainly saw God as his Master. Maybe Abram was replying to God telling him that He was his shield (v1). If you own something you consider precious you will shield it and protect it. God expected good deals from earthly masters to their servants, and He was being the perfect example in this case being the shielding master of Abram.
The word is used two ways in Scripture when related to man and earthly relationships. As a master of his slaves and as a husband to his wife. 1 Peter 3v6a, Gen 18v12. A Hebrew could sell himself to another Hebrew as a slave but only for 6 years, but he could extend that to life if he loved his master (Ex 21v5,6). Paul said he was a bondservant of Christ. In using Lord Jesus Christ you are saying ‘He is my Master’.
The Name of God in General
The Bible speaks of the names of God but also of the name of God (Ex 20v7, Ps 8v1, 48v10, 76v2, Prov 18v10).
In such cases, ‘the name’ stands for the whole manifestation of God in relation to His people, or simply for the person so that that it becomes synonymous with God.
In Scripture, a name was an expression of the nature of the thing or person designated. The names of God are known by revelation alone.
‘Save me O God, by Thy name’ Psalm 54v1
‘They that know Thy name will put their trust in Thee’ Psalm 9v10
Elohim
‘The Strong One’
El – the Strong One
Elohim – The all powerful One, creator
This is usually translated and typed as ‘God’ in English Bibles. This name occurs in general usage around 2570 times in the Old Testament; 2310 times it is a name for the true God. Its’ first usage is in Gen 1v1 “In the beginning God created . . .”
The meaning of Elohim depends on the derivation.
It could be from a root that means fear, indicating that God is to be feared, reverenced, worshipped.
Or it is from a root meaning ‘strong’ indicating a deity of great power.
Evidence seems to suggest the latter. God is the ‘Strong One’, ‘Mighty Leader’, ‘Supreme Deity’, literally the ‘Putter-Forth of Power’.
Elohim is a curious word in that it is a Hebrew plural noun.
Singular, dual, plural
So when we are introduced to God (Elohim) in the first verse of Scripture, we see a God who reveals Himself in at least a trinity.
Elohim is not a personal name, but a title of God. In being used of others, it denotes people and false gods who have or are thought to have some degree of power. However, it is also used in singular form in some Bible characters’ proper names, for example, Samuel meaning used of God, and Elijah meaning Jehovah is my God.
Its’ use in Gen 1v1 shows us God’s power in creation. Man may have power but we only have power if God gives it to us, and we have to work to make power. However, God simply spoke and creation occurred. He literally spoke the universe into being. Power belongs to God also in government and judgment although it is not revealed through this verse.
This verse shows us God’s greatness and mighty acts. ‘Elohim’ describes Him as sovereign and God and over all of the earth, indeed over His creation. God is the Strong One, mighty over all.
El Elohe Yishrael
‘God, the God of Israel’
Gen 33v20, Ex 5v1
The God of Israel is distinct from all other gods. (We are distinct as His people).
El Elyon
‘Most High God’
This means ‘the Most High God’. El is the singular of Elohim, Elyon means highest, so together we see it means the Most High God.
It is derived from the root of the verb ‘to go up, to be elevated’ and denotes God as ‘the high and exalted One’. We do not see that God is just high. Many things can be high, or even higher in many contexts, but God here reveals Himself to be the Most High.
This name is used (first) in Gen 14v18 by Melchizedek when he blessed Abraham (then Abram). Abram had just come back from a battle to rescue Lot. Melchizedek brought out bread and wine and blessed Abram. Melchizedek is termed as the priest of God Most High. At this point God had called Abram to follow him. There was no organized religion or sacrificial system for approaching God which came later in the Pentateuch. There were probably a number of false gods worshipped, and so here is a priest of God Most High to distinguish the true strong God Most High.
El Olam
‘Everlasting God’
This means ‘Everlasting God’ and comes from an original form meaning ‘the God of eternity’.
It is found in Gen 21v33 and emphasizes God’s unchangeableness, connected with His inexhaustible strength. Abram planted a tree, or grove in Beer-Sheba and called on the name of the Lord, the everlasting God (El Olam).
A lot had happened to Abraham recently preceding this event. Isaac had at last been born, Hagar and Ishmael had departed, he had had the issue over the well with Abimelech, then returned to the land of the Philistines. He and others were coming and going. Two men who were temporarily on the earth were arguing over a well on some land that would survive them and their descendents. As he settles somewhat, and planted a tree or grove, he may well have thought about God being even more permanent, settled, unchanging. With all this, Abraham worships a God who is everlastingly the same – immutable.
El Roi
The God who sees me’
Gen 16v11-14
There are no circumstances in our lives that escape His fatherly awareness and care. God knows us and our troubles.
El Shaddai
‘Almighty God’
This has an uncertain root but Shaddai is connected with a root meaning ‘mountain’. It is derived from the word Shadad – to be powerful referring to God as possessing all power in heaven and on earth.
It stresses the greatness of God but does not represent Him as an object of fear but of blessing and comfort. The picture is of the Mighty God seated on a mountain. It is the name by which He appeared to the Patriarchs to give comfort and confirmation of His presence and help, and guidance. Gen 17v1, 28v3, 35v11, Ex 6v3, Ps 91v17. It is a name that is also used in connection with the chastening of God’s people.
Shaddai comes from the word Shad meaning a woman’s breast. In Is 28v9 it means ‘the breast of God’, ‘the Nourisher’, ‘Strength-Giver’, ‘the Satisfier’, also, ‘the All Sufficient God’, the ‘All Bountiful God’,’ the God who is Enough’,’ the God who is Able’.
Abram had failed a test of faith in having a son by the maid of Sarai. Neither of them thought past the thinking and reasoning of the flesh. God appeared to Abram again declaring Himself as Almighty God (El Shaddai). Abram and Sarai (very soon to become Abraham and Sarah) looked at their old flesh (he was 99, she was 89/90) and said ‘we cannot have children together!’ God, by His revelation of being the God who is Almighty and All sufficient, or Enough, in effect says – ‘I don’t need young healthy, fertile couples, ‘I AM ENOUGH’ – you will have a child because I will overrule this situation, I am Almighty!’
Immanuel
‘God with us’
Is 7v14
Jesus is God in our midst. In Him all the fullness of the Godhead dwell. Col 1v19
Jehovah or Yahweh
‘The Continuing One’, ‘The Self Existent One’
This is usually translated and typed as ‘LORD’ in English Bibles. This is the personal name of God. It occurs about 5321 times in the Old Testament. We see the difference in the name and title of God in the Mount Carmel victory for Elijah. When Elijah met the prophets of Baal it was to decide who was the Elohim of Israel – Jehovah or Baal.
God is Elohim of all people but only Jehovah to the saved.
Also, in Jonah the people called on Elohim but Jonah called on Jehovah. After the people were saved they prayed to Jehovah.
Jehovah (or more correctly, Yahweh) originates from the root hawa signifying either existence or development. It is possible that both ideas combine to denote an active, self-existent one. He has His being of Himself, and has no dependence on another. He is self sufficient and therefore all sufficient.
It is used by Eve in Gen 4v1, by people in the days of Seth in Gen 4v21, Noah in Gen 9v26, Abraham in Gen 12v8, 15v2,8. But it is revealed to Moses in deeper significance. Although God appeared to the Patriarchs, they did not know Him by His name YAHWEH – Ex 6v3. The meaning was not known before in its’ deepest, fullest sense. God met Moses at the burning bush in Ex 3v13 and revealed Himself as ‘I AM WHO I AM’.
It is the name that is above every other name. It can mean Redeemer – every usage is connected with deliverance.
It is in this name that God reveals Himself as the God of grace. It is the most sacred name, the incommunicable name. The Jews took very seriously the words of Lev 24v16 “He that names the name of the Lord shall surely be put to death”. The name was/is considered by Jews (mainly post exile) to be so sacred it was not to be pronounced for fear of speaking God’s name in vain. They usually substituted Adonai or Elohim. By the seventh century AD, the vowels of Adonai were combined with the consonants of Yahweh to produce what is really a false name ‘Jehovah’. The written form was the consonants YHWH and the reader would say ‘Elohim’ or ‘Adonai’. The name Jehovah is used of no one else but the God of Israel. Its’ exclusive character appears from the fact that it never occurs in plural or a suffix.
Jehovah signifies God’s changeless self-existence (Ex 3v14 – John 8v56). He is the eternal present. It assures His people of His presence. It is connected with God’s power to work on behalf of His people and to keep His covenant shown in the exodus from Egypt.
In the Pentateuch it connects the name with the Hebrew verb hayah – ‘to be’ – Ex 3v13-14. On this evidence we may assume it is derived from an archaic form of that verb – hawah. It may be regarded as third person imperfect, meaning in Ex 3v14: ‘I AM THAT I AM’ or ‘I SHALL BE WHAT I SHALL BE’. It shows God’s unchangeableness of His essential being, and in relation to His people before whom He is changeless. Moses, having forsaken the royal life in Egypt in favour of identification with God’s people, had attempted his own method of fighting for Israel and seeking their deliverance. He was now at Horeb in the desert tending sheep, in exile from Egypt and Israel. Maybe he was wondering when or even if God would ever deal favourably with His people again. The Angel of the Lord spoke to Moses from out of the burning bush (Ex 3v2) and Moses asked for His name. God said His name was Jehovah, or as it is written in many texts ‘I AM WHO I AM’. The principle idea was that God was present with the people of Israel. It had been a long time since God had dealt with and for Israel, and events did not look promising at this point. God, in revealing His name gave assurance that what He was for their fathers Abraham, Isaac and Jacob, He would be for them at that time for them, and into the future. It stresses covenant faithfulness.
Jehovah Jireh
‘The Lord will Provide’
In Gen 22v14 Abraham passes the greatest test of his faith when he obeys God and is ready to sacrifice his only son, Isaac, the son of the promise. At the critical moment, the Angel of the Lord calls to him to stop and Abraham lifts his eyes and sees a ram caught by its’ horns in the thicket. He took this as a substitute for the sacrifice. He called the place Jehovah Jireh or The LORD-Will-Provide. God provided a male sheep, being caught by its’ horns and not anything else so that its’ skin would not be damaged or blemished thus providing an acceptable sacrifice. Many people consider Mt Moriah, on which this event took place to be the mount of Calvary where, again, God provided the once and for all acceptable sacrifice for sin.
Jehovah Rapha
‘The Lord that heals’.
In Ex 15v26 after the Red Sea crossing, three days on, at Morah, the Israelites come to bitter waters. After praying, Moses is shown a tree which he cuts down and casts into the water and heals the water from its’ bitterness. God then made a promise to His people that if they continue to heed Him, He would not put the diseases on them that He put on the Egyptians, saying because He is Jehovah Rapha or The LORD-Who-Heals-You. It was not ‘I will cure your diseases’ but ‘I will not put sickness upon you’.
Jehovah Mekaddishkem
‘The Lord who sanctifies’
Ex 31v12-13, 1 Thess 5v23-24
God sets us apart as a chosen people, a royal priesthood, holy to God. He cleanses our sin and matures us.
Jehovah Qadash
‘The Lord that sanctifies (you)’
Lev 20v8. God set Israel apart – which is the meaning of sanctify. God set Israel apart, not just away from everything else, but set apart to Him. He gave Israel special laws and privileges and (at times) special favour and protection. In this He dignified them and brought them nearer to Him. He gave His word to them and to the world through them. God distinguished them by His holy covenant and they ought to have distinguished themselves by holy living. Although we can sanctify ourselves in some respect, it is God who works in us and He is Jehovah Qadesh – The-LORD-Who Sanctifies.
Jehovah Nissi
‘The Lord is my Banner’.
Ex 17v15 – In going out to war against the Amalikites, Moses says in Ex 17v9 that he will stand on the top of the mountain with the rod of God in his hand. Many armies use their flag, standard, or banner to give morale a boost and rally the fighters. There was great feeling at Ground Zero at the site of the World Trade Centre when people who were clearing the site raised the Stars and Stripes on a scaffold to show resilience. The endearing picture to many British people in the Falklands war was that of a Royal marine walking across a field with the Union Flag flying from a pole attached to his backpack. People rally beneath and behind a banner. After the defeat of the Amalikites Moses built an altar and called it Jehovah Nissi which is to say The-LORD-Is-Our-Banner, or The LORD-Is-Our-Victory. This also acknowledged the fact that it was not Joshua’s’ war tactics, but God who ensured victory
Jehovah Rohi
‘The Lord is my shepherd’
Ps 23v1-3, John 10v14-18
The Lord protects, provides, directs, leads, cares.
Jehovah Sabaoth
‘The Lord of Hosts’, ‘The Lord of Armies’, sometimes tr. ‘The Lord Almighty’
1 Sam 1v3, 17v45
The Lord will always fulfil His purposes.
Jehovah Shalom
‘The Lord is peace’
Num 6v22-27
God defeats our enemies to bring us peace. Jesus is our Prince of Peace.
Jehovah Shammah
‘The Lord is There’, ‘The Lord is my Companion’
Ez 48v48v35
God’s presence is not limited to His temple or tabernacle, but is with all who love Him.
Jehovah Tsidkenu
‘The Lord our Righteousness’
Jer 23v5-6 2 Cor 5v21
Jesus is the One from David’s line and He will impart righteousness to His people.
Adonai
‘Master’, ‘Owner’
This is usually translated and typed as ‘Lord’ in English Bibles. A plural of majesty. The singular form means lord, master, owner – Gen 19v2, 40v1, 1 Sam 1v15. It is used of relationships between men (master – slave Ex 21v1-6). When used of God’s relationship to men it conveys the idea of His absolute authority. The NT equivalent is Kurios – Lord.
It is derived from dun or ‘aden, both meaning ‘to judge’, ‘to rule’ and thus points to the Almighty Ruler to whom everything is subject and to whom man is related as servant. It is the usual name that earlier people used to address God. Singular – Adon, plural – Adonai.
It means ‘Master’, or ‘Owner’, ‘One who Owns’, ‘One who Rules’, ‘One Who Blessed His Own’. Found first in Gen 15v1-2 where the Lord appears to Abram in a vision. It is after the rescue of Lot and being blessed by Melchizedek. Abram saw God as the One who owned His life (when God had told him to go, he went!). He certainly saw God as his Master. Maybe Abram was replying to God telling him that He was his shield (v1). If you own something you consider precious you will shield it and protect it. God expected good deals from earthly masters to their servants, and He was being the perfect example in this case being the shielding master of Abram.
The word is used two ways in Scripture when related to man and earthly relationships. As a master of his slaves and as a husband to his wife. 1 Peter 3v6a, Gen 18v12. A Hebrew could sell himself to another Hebrew as a slave but only for 6 years, but he could extend that to life if he loved his master (Ex 21v5,6). Paul said he was a bondservant of Christ. In using Lord Jesus Christ you are saying ‘He is my Master’.