103 The Names of God

In Genesis God is introduced in the plural  Elohim

ELOHIM: God (a plural noun, meaning more than one being within a family group of several beings called Elohim, used with singular verbs); Elohim occurs 2,570 times in the OT, 32 times in Genesis. Eccl., Dan. Jonah use Elohim almost exclusively. See Gen. 17:7, 6:18, 9:15, 50:24; I Kings 8:23; Jer. 31:33; Isa. 40:1.

Literally meaning “Mighty Ones” the word Elohim over time came to refer to all those in authority and to everything that is called god by all peoples.  Because of this diluting of the meaning of Elohim to refer to lesser gods or authorities, it became necessary for God to use other descriptive names to differentiate him from other authorities. 

EL: The singular of the plural Elohim (“mighty, strong, prominent”) used 250 times in the OT See Gen. 7:1, 28:3, 35:11; Nu. 23:22; Josh. 3:10; 2 Sam. 22:31, 32; Neh. 1:5, 9:32; Isa. 9:6; Ezek. 10:5. 


“ELOHIM” (or Elohay) is the first name for God found in the Bible, and it’s used throughout the Old Testament over 2,300 times. Elohim comes from the Hebrew root meaning “strength” or “power”, and has the unusual characteristic of being plural in form. In Genesis 1:1, we read, “In the beginning Elohim created the heaven and the earth.” Right from the start, this plural form for the name of God is used to describe the One God, a mystery that is uncovered throughout the rest of the Bible.

Throughout scripture, Elohim is combined with other words to describe certain characteristics of God.

Some examples of Elohim:

Elohay Kedem – God of the Beginning: (Deuteronomy 33:27).

Elohay Mishpat – God Of Justice: (Isaiah 30:18).

Elohay Selichot – God Of Forgiveness: (Nehemiah 9:17).

Elohay Marom – God Of Heights: (Micah 6:6).

Elohay Mikarov – God Who Is Near: (Jeremiah 23:23).

Elohay Mauzi – God Of My Strength: (Psalm 43:2).

Elohay Tehilati – God Of My Praise: (Psalm 109:1).

Elohay Yishi – God Of My Salvation: (Psalm 18:46).

Elohim Kedoshim – Holy God: (Leviticus 19:2, Joshua 24:19).

Elohim Chaiyim – Living God: (Jeremiah 10:10).

Elohay Elohim – God Of Gods: (Deuteronomy 10:17).

“EL” is the singular of Elohim, showing up about 200 times in the Old Testament. El is the simple form arising from Elohim, and is often combined with other words for descriptive emphasis.

Some examples of El:

El HaNe’eman – The Faithful God: (Deuteronomy 7:9).

El HaGadol – The Great God: (Deuteronomy 10:17).

El HaKadosh – The Holy God: (Isaiah 5:16).

El Yisrael – The God Of Israel: (Psalm 68:35).

El  HaShamayim – The God Of The Heavens: (Psalm 136:26).

El De’ot – The God Of Knowledge: (1 Samuel 2:3).

El Emet – The God Of Truth: (Psalm 31:6).

El Yeshuati – The God Of My Salvation: (Isaiah 12:2).

El Elyon – The Most High God: (Genesis 14:18).

Immanu El – God Is With Us: (Isaiah 7:14).

El Olam – The God Of Eternity (Genesis 21:33).

El Echad – The One God: (Malachi 2:10).

“ELAH” is another name for God, used about 70 times in the Old Testament. Again, when combined with other words, we see different attributes of God.

Elah is Aramaic [Syriac] for “god.” Elah appears in the Hebrew Bible in Jer. 10:11 (which is in Aramaic, and is plural, “gods”). In Daniel (the Aramaic sections) Elah is used both of pagan gods, and of the true God, also plural.

Elah is the Aramaic equivalent to the Hebrew ELOAH; Elohim is plural meaning two or more. The gods of the nations are also called “Elohim.”

The origin of Eloah is obscure. Elohim is the more common plural form of El. Eloah is used 41 times in Job between 3:4 and 40:2, but fewer than 15 times elsewhere in the OT.

Some examples of Elah:

Elah Yerush’lem – God of Jerusalem: (Ezra 7:19).

Elah Yisrael – God of Israel: (Ezra 5:1).

Elah Sh’maya – God of Heaven: (Ezra 7:23).

Elah Sh’maya V’Arah – God of Heaven and Earth: (Ezra 5:11).

All of these names are acceptable names for BOTH God the Father and for the Son. Yet we are commanded to call God the Father by the most exalted title of all: ”Our Father!”

In whose name should we pray? In the name of the son for he is our High Priest and our only intercessor with God the Father.

in the scriptures; whenever God sought to reveal a new aspect of himself and his relationship with man; he gave men a NEW NAME by which to call him!

Other names of God not associated with Elohim
EL SHADDAI: God Almighty or “God All Sufficient.” used 48 times in the OT, 31 times in Job. First used in Gen. 17:1, 2. (Gen. 31:29, 49:24, 25; Prov. 3:27; Micah 2:1; Isa. 60:15, 16, 66:10-13; Ruth 1:20, 21) In Rev. 16:7, “Lord God the Almighty.” The Septuagint uses Greek “ikanos” meaning “all-sufficient” or “self-sufficient.” The idols of the heathen are called “sheddim.”

SHEPHERD: Psa. 23, 79:13, 95:7, 80:1, 100:3; Gen. 49:24; Isa. 40:11.

JUDGE: Psa. 7:8, 96:13.

EL ELYON: ‘Most High” (from “to go up”) Deut. 26:19, 32:8; Psa. 18:13; Gen. 14:18; Nu. 24:16; Psa. 78:35, 7:17, 18:13, 97:9, 56:2, 78:56, 18:13; Dan. 7:25, 27; Isa. 14:14.

ABIR: ‘Mighty One’, (“to be strong”) Gen. 49:24; Deut. 10:17; Psa. 132:2, 5; Isa. 1:24, 49:26, 60:1.

ADONAI: Lord in our English Bibles (Capital letter ‘L ‘, lower case, ‘ord’) (Adonai is plural, the singular is “adon”) meaning “Master” or “Lord”.  Used 300 times in the OT always plural when referring to God; when singular. the reference is to a human lord.

Used 215 times to refer to men. First use of Adonai, Gen. 15:2. (Ex. 4:10; Judges 6:15; 2 Sam. 7:18-20; Ps. 8, 114:7, 135:5, 141:8, 109:21-28). Heavy use in Isaiah (Adonai YHVH:  i.e. Lord YHVH). 200 times by Ezekiel. Ten times in Dan. 9.

YHVH and its variations

YHVH: LORD in our English Bibles (all capitals). Yahweh is the name of God given to Moses. It occurs 6823 times in the OT.  First use Gen. 2:4 (YHVH Elohim). From the verb “to be”, havah, similar to chavah (to live), “The Self-Existent One,” “I AM WHO I AM” or ‘I WILL BE WHO I WILL BE” as revealed to Moses at the burning bush, Ex.3.

The name of God, considered too sacred to be uttered, or written “YHWH” was written without vowel points and is called the he tetragrammaton [the four letters].

Josh., Judges, Sam., and Kings use YHVH almost exclusively. The name of God is descriptive of His moral and spiritual attributes. (Dan. 9:14; Ps. 11:7; Lev. 19:2; Hab. 1:12).

Note Deut. 6:4, 5 known to Jews as the Sh’ma uses both YHVH and Elohim to indicate one God with a plurality of persons in a God family of Beings.

YHVH-JIREH: “The Lord will Provide.” Gen. 22:14. From “jireh” (“to see” or “to provide,” or to “foresee” as a prophet.).

YHVH-ROPHE: “The Lord Who Heals” Ex. 15:22-26. From “rophe” (“to heal”); implies spiritual, emotional healing as well as physical healing. (Jer. 30:17, 3:22; Isa. 61:1) God heals body, mind and spirit; all levels of man’s being.

YHVH-NISSI: “The Lord Our Banner.” Ex. 17:15. God on the battlefield, from a word which means “to glisten,” “to lift up,” See Psalm 4:6.

YHVH-M’KADDESH: “The Lord Who Sanctifies” “To make whole, to set apart for holiness.” The Lord says: “Consecrate yourselves and be holy, because I am the Lord your God. Keep my decrees and follow them. I am the Lord, who makes you holy.” (Leviticus 20:7-8)

YHVH-SHALOM: “The Lord Our Peace” Judges 6:24. “Shalom” translated “peace” 170 times means “whole,” “finished,” “fulfilled,” “perfected,” [Related to “wellness,” welfare.”] Deut. 27:6; Dan. 5:26; I Kings 9:25 8:61; Gen. 15:16; Ex. 21:34, 22:5, 6; Lev. 7:11-21. Shalom means that kind of peace that results from being a whole person in right relationship to God and to one’s fellow man.

YHVH ELOHIM: “LORD God” Gen. 2:4; Judges 5:3; Isa. 17:6; Zeph. 2:9; Psa. 59:5, etc.

YHVH-TSIDKENU “The Lord Our Righteousness” Jer. 23:5, 6, 33:16. From “tsidek” (straight, stiff, balanced – as on scales – full weight, justice, right, righteous, declared innocent.) God our Righteousness.

YHVH-ROHI: “The Lord Our Shepherd” Psa. 23, from “ro’eh” (to pasture).

YHVH-SHAMMAH: “The Lord is There” (Ezek. 48:35).

YHVH-SABAOTH: “The Lord of Hosts” The commander of the angelic host and the armies of God. Isa. 1:24; Psa. 46:7, 11; 2 Kings 3:9-12; Jer. 11:20 (NT: Rom. 9:29; James 5:4, Rev. 19: 11-16).

Other names of God

BRANCH: (tsemach), The Branch: Zech. 3:8, 6:12; Isa. 4:2; Jer. 23:5, 33:15.

KADOSH: “Holy One” Psa. 71:22; Isa. 40:25, 43:3, 48:17. Isaiah uses the expression “the Holy One of Israel” 29 times.

SHAPHAT: “Judge” Gen. 18:25

EL ROI: “God of Seeing” Hagar in Gen. 16:13. The God Who opens our eyes.

KANNA: “Jealous” (zealous). Ex. 20:5, 34:14; Deut. 5:9; Isa. 9:7; Zech. 1:14, 8:2.

PALET: “Deliverer” Psa. 18:2.

YESHUA: (Yeshua) “Savior” (“he will save”). Isa. 43:3. Jesus is the Greek equivalent of the Hebrew “Joshua.” The latter is a contraction of Ye-Hoshua. (“Christ”, the anointed one is equivalent to the Hebrew Maschiah, or Messiah).

GAOL: “Redeemer” (to buy back by paying a price). Job 19:25; For example, the antitype corresponding to Boaz the Kinsman-Redeemer in the Book of Ruth.

MAGEN: “Shield” Psa. 3:3, 18:30.

STONE: (eben) Gen. 49:24

EYALUTH: “Strength” Psa. 22:19.

TSADDIQ: “Righteous One” Psa. 7:9.

EL-OLAM: “Everlasting God” (God of everlasting time) Gen. 21:33; Psa. 90:1-3, 93:2; Isa. 26:4.

EL-BERITH: “God of the Covenant” Used of Baal in Judges 9:46. Probably used originally to refer to the God of israel.

EL-GIBHOR: Mighty God (Isa. 9:6)

TSUR: “God our Rock” Deut. 32:18; Isa. 30:29.

Malachi calls Messiah “The Sun of Righteousness” (Malachi 4:2).

Isaiah calls Messiah “Wonderful, Counselor, Mighty God (El Gibhor), Everlasting Father, Prince of Peace” (Isa. 9:6).

‘ATTIQ YOMIN (Aramaic): “Ancient of Days,” Dan. 7:9, 13, 22.

MELEKH: “King” Psa. 5:2, 29:10, 44:4, 47:6-8, 48:2, 68:24, 74:12, 95:3, 97:1, 99:4, 146:10; Isa. 5:1, 5, 41:21, 43:15, 44:6; 52:7, 52:10.

“The Angel of the Lord:” Gen. 16:7ff, 21:17, 22:11, 15ff, 18:1-19:1, 24:7, 40, 31:11-13, 32:24-30; Ex. 3:6, 13:21, Ezek. 1:10-13. Seen in the theophanies, or pre-incarnate appearances of the Son of God in the OT (See I Cor. 10:3 NT).

FATHER: 2 Sam. 7:14-15; Psa. 68:5; Isa. 63:16, 64:8; Mal. 1:6.

THE FIRST AND LAST: Isa. 44:6, 48:12.

IMMANUEL, or EMMANUEL, or IMANUEL: “God with us.” Isaiah 7:14, 8:8. Quoted in Matthew 1:23.


New Testament Scriptures, (Greek):

KURIOS: (kurios) “Lord” Found some 600 times in the NT.

DESPOTES: (despotes) “Lord” used 5 times: Lu. 2:29; Acts 4:24; 2 Pet. 2:1; Jude 4; Rev. 6:10.

THEOS: (yeos) “God” (equivalent to the Hebrew Elohim), 1,000 times in the NT.

I AM: Jesus upset his generation especially when He said, “Before Abraham was, I AM,” John 8:58. Note also his claim to be YHVH in such phrases as “I AM the Light of the world,” “I AM the bread of life,” living water,” “I AM the Resurrection and the Life,” “I AM the Way, Truth and the Life” in John’s Gospel. I AM from the Hebrew OT verb “to be” signifying a Living, Intelligent, Personal Being.

THEOTES: “Godhead” Col. 2:9; Rom. 1:20.

HUPSISTOS: “Highest” Mt. 21:9.

SOTER: (soter) “Saviour” Luke 1:4 7.

WORD: (logos) John 1:1ff

ALMIGHTY: (pantokrator) 2 Cor. 6:18, Revelation, 9t, e.g. 19:6.

JESUS is English from the Greek which was derived from the Hebrew “Joshua” (Y’shua) or “Ye-Hoshua” meaning YHVH IS SALVATION.

CHRIST: is equivalent to the Hebrew ‘Messiah’ (Meshiach), “The Anointed One.”

Yeshua a short form of Yehoshua [English Joshua] and in Hebrew is a verbal derivative from “to rescue”, “to deliver” “Salvation”. Its usage among the Jews of the Second Temple period, the Biblical Aramaic/Hebrew name יֵשׁוּעַ Yeshua‘ was common: the Hebrew Bible mentions several individuals with this name – while also using their full name Joshua.

The name Yehoshua has the form of a compound of “Yeho-” and “shua”: Yeho- יְהוֹ is another form of יָהו Yahu, a theophoric element standing for the name of God יהוח (the Tetragrammaton YHWH), and שׁוּעַ shua‘ is a noun meaning “a cry for help”, “a saving cry”, that is to say, a shout given when in need of rescue. Together, the name would then literally mean, “God is a saving-cry,” that is to say, shout to God when in need of help.

The English name Jesus derives from the Late Latin name Iesus, which transliterates the Koine Greek name Ἰησοῦς Iēsoûs.

In the Septuagint and other Greek-language Jewish texts, such as the writings of Josephus and Philo of Alexandria, Ἰησοῦς Iēsoûs is the standard Koine Greek form used to translate BOTH of the Hebrew names: Yehoshua and Yeshua.

Greek Ἰησοῦς or Iēsoûs is also used to represent the name of Joshua son of Nun in the New Testament passages Acts 7:45 and Hebrews 4:8. (It was even used in the Septuagint to translate the name Hoshea in one of the three verses where this referred to Joshua the son of Nun—Deut. 32:44.)

Jesus is merely the English form of Yeshua [Emanuel] which the scriptures demand that Christ be called.

The Origin of the Name Jesus

Some try to claim that the word Jesus is “pagan.” They say erroneously that Jesus is from “Ye Zeus.” “Jesus” is not from “Zeus” but from “Iesua.” In fact, the Greek form of Zeus is…Zeusor Dios. Zeus (means “Living”) was the chief God of the Greeks… I think the Greeks would get the name of their own right, don’t you?

The idea that Iesous is the Ionic masculine form of Iaso, the Greek goddess of healing cannot be substantiated. In the abridged and unabridged editions of Greek-English Lexicon by Liddell and Scott there is no such word connected with Iaso. Iesous is listed as the name of Jesus, which this Lexicon says is the Greek form of the Hebrew name ‘Joshua’.

Iesous is in no way related to Iaso, the Greek goddess of healing. The New International Dictionary of New Testament Theology says this: “Iesous is the Greek form of the Old Testament Jewish name Yeshua, arrived at by transcribing the Hebrew and adding an s to the nom. to facilitate declension.” Language scholars all agree that the name “Jesus” is a direct translation of the Greek “Joshua” which proves that the “Zeus” story is a lie against the Savior.

A point to consider is that when Paul preached to the Greeks at Athens, he preached about Jesus (Acts 17:18,31). The Greeks accused Paul of being a ‘setter forth of strange gods’. They did not connect the name “Jesus” with the hometown Greek god named “Zeus.”

There is not a single historical, scholarly, or biblical source that etymologically connects “Jesus” with the god “Zeus.” All authorities state that “Jesus” is the Greek form of the Hebrew word ‘Joshua’ or Aramaic word ‘Yeshua.’ It has also the same root as “Hosea” or “Hoshea” or “Oshea.” In fact, Joshua’s birth name was Hoshea (Deut 32:44), which means “salvation.” JHWH (or YHVH) added to the word for salvation gave us Yehovah-Oshea or Ye-oshea … or Joshua. The names Hosea, Joshua, and Jesus are all derived from the same Hebrew root word meaning “salvation” but “Joshua” and “Jesus” include an additional idea, “YHWH or JHWH is Salvation!”

Other NT Titles for Jesus: Shepherd of the Sheep; Master; King of kings; Lord of lords; Bishop and Guardian of our Souls; Daystar, Deliverer, Advocate, Last (or Second) Adam, Ancient of Days, Branch, Chief Cornerstone, Immanuel, First Born, Head of the Body, Physician, Rock, Root of Jesse, Stone, Potentate; Chief Apostle; Great High Priest; Pioneer and Perfecter of our Faith (or Author and Finisher); Lamb of God; Lamb Slain before the Foundation of the World; Lord God Almighty.

LOGOS: “The Word of God” John l; Rev. 19:13.

SOPHIA: “The Wisdom of God,” referring to Christ, refers back to Proverbs (I Cor. 1,2)

The term YHVH refers to BOTH God the Father and the Son and its meanings are applicable to both.

The son, Yeshua [Jesus] WAS the Creator “YHVH” and was made flesh to die and to then be resurrected by God the Father who was also called YHVH.

YHVH can refer to either God the Father or to the Son, just like Elohim; although in the vast majority of cases in the Old Testament;  Elohim and YHVH refers to the Son.

Jesus said “My Father and I are ONE” is it any wonder that the same descriptive names could apply to both of them?

How many people do you know of today, who bear their father’s name? especially their surname?

Elohim is a family name and can refer to any member of the God family; Father or Son.

That is why at the creation of man, Elohim said: Genesis 1:26 And God said, Let us make man in our image, after our likeness: and the Son YHVH, complied and executed God the Father’s desire. It is these things that were not understood and have given rise to the Jewish fable of Unitarianism.

Yes, God the Father is subtly revealed in the Old Testament scriptures, but it takes the New Testament teachings to bring out that Jesus Christ was also YHVH and Elohim, along with the Father in the beginning; and gave up his God-hood for the sake of his creation and became a man of flesh. It takes the New Testament scriptures and the Holy Spirit to understand that there are two individual beings called by the same family names.

During the Old Testament period the people knew of only one being in the God family, even though there were subtle hints of another. It was when Christ came and revealed the spiritual things, that the truth that there were two beings in the God family, that we graduate from the into the New Covenant understanding of the nature and identification of Messiah the Son, and the enormity of his sacrifice in discarding his God-hood to die for his creation.

Was the Being who later became the Son; God, of the YHVH Family of Elohim?

Yes, he was an Elohim, a YHVH, and the very Implementing Creator God; before he gave that up to be made flesh.

Was the man Jesus Christ God?

No, he had given up his God-hood to become a man, to become flesh and to die for his creation.

Is he now a God again?

Yes; he has been changed to spirit and is exalted above all authorities and powers except the Father.

Does the correct pronunciation in the correct language the only name that can save us: or does faith in the Being [with many names] that the name represents save us?

Acts 4:10-12 Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

The meaning of Acts 4:12 is that there is no other Being in whom men can find salvation other than Jesus Christ.

There is a fundamental assumption by some that we must place a great emphasis on the way the Messiah’s name is spoken. This assumption is NOT true. Upon what basis is this doctrine founded? Why should we stress something that even God Himself did not stress?

There is no place in the Bible where God stressed that His name, or that the name of the Messiah must be pronounced in a certain way. He only declared that His name was “ehyeh asher ehyeh” (I AM THAT I AM), and later, YHVH (or YHWH).

YHWH is the third person singular form, most likely coming from the old Hebrew word hayah (He is), which has the meaning of “to be.”

The name for God was not a special word that was not a part of the Hebrew vocabulary, but was actually words that they were already familiar with. In other words, when God declared who He was through the use of the Hebrew language, He was trying to portray who He was, i.e. the “self-existing one to the speakers of that language.” God only said “YHVH” because He was speaking to the Hebrews.

There is nothing in the OT that would lead us to believe that if God would have spoken to any other non-Hebrew, that He still would have said YHWH as His name. God’s name is not language-specific, nor is it dependent on the right pronunciation. There is no Scripture that can be shown to teach otherwise—such simply does not exist. No one can bring forth one that will.  After all, God is the creator of ALL languages!

What makes salvation effective, or prayer effective, is not the pronunciation of the Messiah’s name, but FAITH in the Messiah and obedience to God.

His name is not mystical. To teach such is Kabbalism [magic]. There is nothing about His name that has the ability to save in and of itself.

This is a misunderstanding of the ancients’ concept of a name, particularly the Hebrew concept.

In the scriptures, one’s name signifies their person, worth, character, reputation, or authority. EXAMPLE: When the Scripture says that the “name of the Lord is a strong tower” it does not mean that there is a tower shaped in the letters of Lord that the righteous run into, but that the person of YHWH is like a strong tower wherein lies safety. The focus is on the person, not the verbal symbol of the person.

Another example is found in Revelation where John said that there were “a few names in Sardis who have not defiled their clothes” (Revelation 3:4). John clearly had people in mind, not names. Because a person’s name does represent them, however, when one uses that name, they carry the person’s authority, character, and reputation along with it. The focus must always be seen as being on the person, and not the actual pronunciation of the name.

How did the bible use the concept of a “name”?”

Was Peter (Petros) offended when Christ called him that and also called him Cephas (Joh 1:42)? “Both mean “pebble” so why would he be offended?

The disciple Andrew did not seem to mind using the Hebrew title for (Actually the Aramaic form of the Hebrew; Mashiach) Messiah with the Greek in John 1:41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ

Jesus cried out to God the Father with has last breaths in Aramaic and not in Hebrew; so that the onlookers were confused:  Matthew 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? [Aramaic] 27:47 Some of them that stood there, when they heard that, said, This man calleth for Elias.

A name is a created thing, and God commands us not to worship the creation.

We are commanded to worship God, not the letters or pronunciation of His name: When we ascribe power to a word, we are ascribing power to something that was created, not to its creator. A name has no significance or meaning without the person. A name only serves to identify. Names and titles applied to God, describe His attributes, character, and being. Those who call on a name or title as the way to salvation should read Matthew 7:21-22 and Luke 6:46, which speak of people who call upon and appropriate the name of the Lord, but do not do the things that He commands.

How is God’s Holy Name Profaned?

Leviticus 18:20 Moreover thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her. 18:21 And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD. 18:22 Thou shalt not lie with mankind, as with womankind: it is abomination. 18:23 Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion. 18:24 Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you:

The context of Leviticus 18 is sexual sins – what has this to do with not correctly pronouncing  the ‘proper name’ of God only in Hebrew, as some interpret the injunction against profaning his ‘shem’?

The word rendered “profane” may be understood as “prostitute” (see Leviticus 21:9), as in: “Thou shalt not prostitute the name of thy “Elohim” (God) [by claiming to be of God while not living by God’s Word]. Let us look further at the matter.

Leviticus 20:1 And the LORD (YHWH) spake unto Moses, saying, 20:2 Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones. 20:3 And I will set My face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name.

We see here that God’s holy name was profaned by a man giving his seed to Molech–not by misspelling or mispronouncing God’s “name;” nor by using one of God’s names other than YHVH, or by speaking in another language.

It is a man’s evil actions, as a supposed man of the covenant, which profane God’s holy name [reputation].  When a person says that he is a godly man and then has no zeal to live by every Word of God, he profanes God’s name!

Leviticus 19:11 Ye shall not steal, neither deal falsely, neither lie one to another. 19:12 And ye shall not swear by My name falsely, neither shalt thou profane the name of thy God: I am the LORD. 19:13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.

Again, why mention “neither shalt thou profane the name of thy God” in this context (don’t steal, don’t deal falsely, don’t lie–don’t swear falsely by or profane God’s name–don’t defraud, don’t rob, nor keep back wages) if this command against profanation truly is one concerning the use or disuse of certain phonetic sounds?

Leviticus 21:5 They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 21:6 They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy.

How would the priests avoid profaning God’s name? By saying it a certain way? No!  By being holy unto their God.

It is acts of sin; that profane His name.

The Word of God is telling you this – not any man.

Leviticus 22:1 And the LORD spake unto Moses, saying, 22:2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not My holy name in those things which they hallow unto Me: I am the LORD. 22:3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD.

The scripture  says here that the priests would profane God’s holy name if they would offer sacrifices while being in the state of uncleanness [an analogy of being in sin], or offer improper sacrifice, etc. Read the entire chapter to see the context–it even concludes with the same notion:

Leviticus 22:31 Therefore shall ye keep my commandments, and do them: I am the LORD. 22:32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you

Like the other Scriptures we have already examined, this has NOTHING to do with an alleged commandment to use only a certain language or pronunciation of phonetic sounds (i.e., a proper name).

Jeremiah 34:14 At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto Me, neither inclined their ear. 34:15 And ye were now turned, and had done right in My sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before Me in the house which is called by My name: 34:16 But ye turned and polluted My name, and caused every man his servant, and every man his handmaid, whom ye had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids.

YHVH (or YHWH) here proclaims that His name was polluted by Israel. What was the evidence He presented them? Disuse of “Yahweh” ? No. How about mispronunciation,? No.

God’s claim of evidence that they polluted His name: was Disobedience to the Sabbatical Year law.

Ezekiel 20:39 As for you, O house of Israel, thus saith the Lord GOD; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto Me: but pollute ye My holy name no more with your gifts, and with your idols.

God once again proclaims that His name was polluted by Israel.

Was it for using a title (i.e., “God/Elohim,” “Lord/Adonai,” etc.)?

Was it for not professing the ‘tetragrammaton”?

No, it was their idolatry which profaned God’s name!

Ezekiel 43:7 And He said unto me, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever, and My holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. 43:8 In their setting of their threshold by My thresholds, and their post by My posts, and the wall between Me and them, they have even defiled My holy name by their abominations that they have committed: wherefore I have consumed them in mine anger. 43:9 Now let them put away their whoredom, and the carcases of their kings, far from Me, and I will dwell in the midst of them for ever.

A name is a symbol of the person and the reputation of that person. When we claim to be God’s people and then sin, we are besmirching God’s reputation, which is what profaning God’s name really means.  When we claim to be of God, then people equate what we do with the God that we claim to worship, and our evil deeds defile His name, staining the reputation of God in the minds of people!

We ruin/profane/pollute/besmirch God’s name – which good name is God’s good reputation – by our evil deeds, not by the language we speak or the pronunciation of a word.  

We are to pray to God the Father in the name of the Son; whether we use the Hebrew form or the Greek form or the English form or the Vietnamese form or the Spanish form of the Son’s name is not important; because God is the Creator of ALL languages and ALL mankind are the created children of God, and when called to God each turns to God in their own language which was given to him by God.  

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  1. James, you began your explanation of “elohim” as one of the many names of “God” and rightly indicated a meaning of “mighty” which indicates its use as an adjective, not a noun or a proper name. In addition, there are other uses of the Hebrew word “elohim” which are used as an adjective. Elohim does not always refer to “God” as creator as the following will show; keeping in mind that Strong’s Concordance reference for the Hebrew word “elohim” is #430.

    Genesis 23:6 Hear us, my lord: thou [art] a mighty(430) prince among us: …..
    (Refers to Abraham as elohim, but not as God)

    Genesis 30:8 …. With great(430) wrestlings have I wrestled with my sister, …
    (Refers to Rachel and Leah – as elohim / godly wrestlers?)

    Exodus 9:28 …… that there be no mighty(430) thunderings and hail; …….(as elohim / godly thunder and hail?)

    Exodus 22:9 ……. come before the judges;(430) [and] whom the judges(430) shall condemn, . . . (godly judges? – maybe, maybe not)

    Jonah 3:3 …… Now Nineveh was an exceeding(430) great city of three days’ journey.
    (Was Nineveh an elohim / godly city?)

    Is it possible that tradition has guided us to using a descriptive term as a name for the creator rather than accepting it as it may have been intended, an adjective? Also, I offer the following as a possible reference as to how the word “God’ came to be used.

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