Difference between revisions of "Names of God in Judaism" - New World Encyclopedia

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{{Judaism}}
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In [[Judaism]], the '''name of God''' represents the Jewish conception of the divine nature, and of the relation of [[God]] to the [[Jewish]] people.
  
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{{Jews and Judaism}}
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In the biblical text, the most frequent name used for God is "YHWH," also called the ''tetragrammaton'', and usually translated as "the Lord" or "[[Jehovah]]." Contemporary scholarship often refers to this name, which is not pronounced or spelled out by most religious Jews, as [[Yahweh]]. The second most frequently used name for God in the Bible is [[Elohim]], usually translated as "[[God]]." Other biblical names for God include "[[El]]," "El Shaddai" (God Almighty), and "El Elyon," (God Most High).
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[[Image:Shefa Tal.png|thumb|right|280px|At the bottom of the hands, the two letters on each hand combine to form יהוה ([[YHWH]]), the name of God.]]
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[[Image:Tetragrammaton benediction.png|thumb|340px|right|An early depiction of the Tetragrammaton - circa 600 B.C.E. Portion of writing on silver scroll with the "Priestly Benediction" (Numbers 6:24-26)]]
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Jewish tradition usually substitutes the word ''Adonai'' ("Lord") for God's name when in liturgical use. In everyday language, the word ''Hashem'' ("The Name") is also commonly used. [[Orthodox Judaism|Orthodox Jews]] do not even spell out the word "God," using the term "G-d" instead to emphasize that no human word can capture the divine essence. [[kabbalah|Kabbalistic]] tradition makes more direct use of the sacred names of God, using them both as a means to mystical enlightenment, and, in some cases to achieve magical effects.
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[[Image:Tehilim scroll.png|thumb|right|340px|Portion of column 19 of the Psalms Scroll (Tehilim) from Qumran Cave 11. The Tetragrammaton in paleo-Hebrew can be clearly seen six times in this portion.]]
 
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[[Image:Tetragrammaton scripts.svg|frame|right|The Tetragrammaton in [[Phoenician language|Phoenician]] (1100 B.C.E. to AD 300), [[Aramaic]] (10th Century B.C.E. to 0) and modern Hebrew scripts.]]
 
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In [[Judaism]], the '''name of God''' is more than a distinguishing title. It represents the Jewish conception of the divine nature, and of the relation of [[God]] to the [[Jewish]] people. To show the [[sacred]]ness of the [[names of God]], and as a means of showing respect and reverence for them, the [[scribe]]s of [[sacred text]]s took pause before copying them, and used terms of reverence so as to keep the true name of God concealed.  The various names of God in Judaism represent God as he is known, as well as the [[divinity|divine]] aspects which are attributed to him.
 
  
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The numerous names of God have been a source of debate amongst biblical scholars. Some have advanced the variety as proof that the [[Torah]] has many authors (see [[documentary hypothesis]]), while others declare that the different aspects of God have different names, depending on the role God is playing, the context in which God is referred to, and the specific aspects which are emphasized (see [[Negative theology#In the Jewish tradition|Negative theology in Jewish thought]]). This is akin to how a person may be called by: his first name,  'Dad', 'Captain', 'Honey', 'Sir', etc. depending on the role being played, and who is talking.
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==Seven Names of God ==
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In medieval times, [[God]] was sometimes called ''The Seven,'' referring to the seven major names by which he was known among the [[Jews]]. Each of the names was considered sacred. The seven names for the [[deity]] over which the ancient [[scribes]] were instructed to exercise particular care were:
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#[[YHWH]] (i.e. [[Jehovah]])
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#[[El (god)|El]]
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#[[Elohim]]
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#[[Adonai]]
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#[[Names of God in Judaism#Ehyeh-Asher-Ehyeh|Ehyeh-Asher-Ehyeh]]
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#[[Shaddai]]
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#[[Names of God in Judaism#YHWH Tzevaot/Sabaoth|Sabaoth]]
  
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== Names of God ==
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==Biblical names of God==
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===The Tetragrammaton===
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===Yahweh===
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{{main|Tetragrammaton}}
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[[Image:Tetragrammaton scripts.svg|frame|left|The Tetragrammaton in [[Phoenician language|Phoenician]] (1100 B.C.E. to 300 C.E.), [[Aramaic]] (tenth century B.C.E. to 0 C.E.), and modern Hebrew script.]]
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The most important and most often written name of [[God]] in [[Judaism]] is the [[Tetragrammaton]], the four-letter name of God. "Tetragrammaton" derives from the [[Greek language|Greek]] prefix ''tetra-'' ("four") and ''gramma'' ("[[letter]]," "[[grapheme]]"). The Tetragrammaton appears 6828 times (see 'Counts' in the [[Yahweh]] article) in the [[Biblia Hebraica Stuttgartensia]] edition of the Hebrew Masoretic text. This name is first mentioned in the book of [[Genesis]] ('''2.4''') and in English language bibles is traditionally translated as "The [[The Lord|{{Lord}}]]."  (The epithet "The Eternal One" may increasingly be found instead, particularly in [[Progressive Judaism|Progressive]] Jewish communities seeking to use gender-neutral language<ref>''Siddur Lev Chadash'' (1995), the standard prayerbook used by [[Liberal Judaism]] in the [[United Kingdom|UK]]</ref>). Because Judaism forbids pronouncing the name outside the [[Temple in Jerusalem]], the correct pronunciation of the Tetragrammaton may have been lost, as the original [[Hebrew language|Hebrew]] texts only included consonants.  Some scholars conjecture that it was pronounced "Yahweh," but some suggest that it never had a pronunciation (which is extremely unlikely given that it is found as an element in numerous Hebrew names). The [[Hebrew alphabet|Hebrew letters]] are named ''Yod-Heh-Vav-Heh'': יהוה; note that Hebrew is written from right to left, rather than left to right as in English.  In English it is written as YHWH, YHVH, or [[JHVH]] depending on the [[transliteration]] convention that is used.  The Tetragrammaton was written in contrasting [[Paleo-Hebrew alphabet|Paleo-Hebrew]] characters in some of the oldest surviving square [[Aramaic]] Hebrew texts, and it is speculated that it was, even at that period, read as ''Adonai'' ("My Lord") or ''Elohim'' when encountered.<ref>[http://dictionary.reference.com/browse/%20Tetragrammaton%20 Definition of Tetragrammaton] Dictionary.com. Retrieved November 27, 2007.</ref>
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The most important and most often written name of [[God]] in the [[Hebrew Bible]], the [[Tetragrammaton]], is spelled in Hebrew as '''יהוה''' (YHWH) and rendered in modern English as [[Yahweh]]. The word "Tetragrammaton" derives from the [[Greek language|Greek]] prefix ''tetra-'' ("four") and ''gramma'' ("[[letter]]"). By some counts, the Tetragrammaton appears 6828 times in the [[Masoretic text]] of the Hebrew Bible. This name is first mentioned in [[Genesis]] 2:4.
  
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In appearance, YHWH is the third person singular imperfect of the verb "to be," meaning, therefore, "He is." This explanation agrees with the meaning of the name given in [[Exodus]] 3:14, where God is represented as speaking, and hence as using the first person—"I am."  It stems from the Hebrew conception of [[monotheism]] that God exists by himself for himself, and is the uncreated Creator who is independent of any concept, [[force]], or [[entity]]; therefore "I am that I am." 
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In English language bibles, YHWH is traditionally translated as "The Lord." [[Rabbinical Judaism]] forbids pronouncing the name outside the [[Temple in Jerusalem]], although some [[kabbalah|kabbalistic]] traditions disagree.
  
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The idea of 'life' has been traditionally connected with the name YHWH from medieval times. Its owner is presented as a living [[God]], as contrasted with the lifeless gods of the 'heathen' polytheists: God is presented as the source and author of [[life]] (compare [[Books of Kings|1 Kings]] 18; [[Book of Isaiah|Isaiah]] 41:26&ndash;29, 44:6&ndash;20; [[Book of Jeremiah|Jeremiah]] 10:10, 14; [[Genesis]] 2:7; and so forth)
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Because the original [[Hebrew language|Hebrew]] texts only included consonants, the correct pronunciation of the Tetragrammaton may have been lost. Some conjecture that it was pronounced as "Yahweh" or something similar, but others suggest that it never had a pronunciation. However, it is found as an element in numerous Hebrew names such as the first syllable in [[Joshua]] or [[Jesus]] (both of which were pronounced "Yeshua") or the last syllable Eli'''jah''', Isia'''iah''', etc.
  
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The name YHWH is often reconstructed as ''Yahweh'', based on a wide range of circumstantial historical and linguistic evidence. Most scholars do not view it as an "accurate" reconstruction in an absolute sense, but as the best possible guess, superior to all other existing versions, and thus the standard convention for scholarly usage. It is also, however, a historically used name within the Samaritan tradition. See [[Yahweh]] for a more detailed explanation of this reconstruction. By contrast, the translation "Jehovah" was created by adding the vowel points of "Adonai." Early Christian translators of the Torah did not know that these vowel points only served to remind the reader not to pronounce the divine name, but instead say "Adonai," so they pronounced the consonants and vowel points together (a grammatical impossibility in Hebrew). They took the letters "IHVH," from the Latin Vulgate, and the vowels "a-o-a" were inserted into the text rendering I'''A'''H'''O'''V'''A'''H or "Iehovah" in 16th century English, which later became "Jehovah." This name originates from the 16th century teachings of [[Martin Luther]]. The name YHWH is likely to be the origin of the [[Demiurge|Yao]] of [[Gnosticism]]. A minority view considers it to be cognate to an uncertain reading "Yaw" for the god [[Yam (god)|Yam]] in damaged text of the [[Baal Epic]]. If the Hehs in the Tetragrammaton are seen as sacred augmentation similar to those in ''Abraham'' (from ''Abram'') and ''Sarah'' (from ''Sarai''), then the association becomes clearer.  Though the final Heh in ''Yahweh'' would not necessarily have been pronounced in classical Hebrew, the medial Heh would have almost certainly been pronounced. Other possible vocalizations include a [[mappiq]] in the final Heh, rendering it pronounced &mdash; most likely with a gliding ''[[Patah]]'' (a-sound) before it.{{Facts|date=June 2007}}
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The [[Hebrew alphabet|Hebrew letters]] of the Tetragrammaton are ''Yod-Heh-Vav-Heh''—'''יהוה'''—written right to left and transliterated in English as YHWH, YHVH, or JHVH. The word "YHWH" is the third person singular imperfect of the verb "to be," meaning, literally, "He is." This conforms with the meaning of the name given in [[Exodus]] 3:14, where God is represented as giving his name in the first person—"I am."
  
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The prohibition of [[blasphemy]], for which [[capital punishment]] is prescribed in Jewish [[law]], refers only to the [[Tetragrammaton]] (Soferim iv., end; comp. Sanh. 66a).
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The translation of YHWH as "[[Jehovah]]" was created by adding the vowel points of "[[Adonai]]" (Lord), which Jews normally use to avoid pronouncing the sacred name in their prayers, and which therefore appear in Hebrew versions of the scriptures. Early Christian translators of the [[Hebrew Bible]] were apparently unaware that in Jewish tradition these vowel points only served to remind the reader ''not'' to pronounce the divine name, but instead say "Adonai." These translators took the letters "IHVH," from the Latin [[Vulgate]] version of the Bible, plus the vowels "a-o-a," rendering the word as "Iahovah" in sixteenth-century English, which later became "Jehovah."
  
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====Pronouncing the tetragrammaton====
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Substituting ''Adonai'' for YHWH apparently dates back at least to the third century B.C.E.<ref>Harris, 1985.</ref> However, some passages indicated that the name was actually spoken:
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{{See details|Tetragrammaton}}
 
  
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All modern denominations of [[Judaism]] teach that the four-letter [[name]] of God, YHWH, is forbidden to be uttered except by the High Priest in the Temple. Since the [[Temple in Jerusalem]] no longer exists, this name is never said in religious rituals by Jews, and the correct pronunciation is disputed. Orthodox and Conservative Jews never pronounce it for any reason. Some religious non-Orthodox Jews are willing to pronounce it, but for educational purposes only, and never in casual conversation or in prayer. Instead of pronouncing YHWH during [[prayer]], Jews say ''Adonai''.
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<blockquote>"And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee" ([[Book of Ruth|Ruth]] 2:4).</blockquote>
  
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Substituting ''Adonai'' for YHWH dates back at least to the 3rd century B.C.E.<ref>Harris, Stephen L. Understanding the Bible A Reader's Introduction. Palo Alto, Calif: Mayfield Pub. Co, 1985. ISBN 087484696X</ref> Passages such as:
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Moreover, the Book of Genesis indicates that the patriarchs dating back to the time of Seth "called upon the Name of YHWH."
  
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:"And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee" ([[Book of Ruth|Ruth]] 2:4)
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===Elohim===
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Another frequently used name of God in the [[Hebrew Bible]] is ''[[Elohim]]'' (Hebrew: אלהים). In English Bibles this word is normally translated as "[[God]]." Despite the ''-im'' ending common to plural nouns in [[Hebrew]], ''Elohim'', when referring to God, is grammatically singular.
  
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strongly indicate that there was a [[time]] when the name was in common usage. Also the fact that many [[Hebrew language|Hebrew]] names consist of verb forms [[contraction (grammar)|contracted]] with the tetragrammaton indicates that the people knew the verbalization of the name in order to understand the connection. The prohibition against verbalizing the name never applied to the forms of the name within these contractions (''yeho-'', ''yo-'', ''-yahoo'', ''-yah'') and their pronunciation remains known. (These known pronunciations do not in fact match the conjectured pronunciation ''yahweh'' for the stand alone form.)
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In modern biblical scholarship, the [[documentary hypothesis]] holds that the use of [[Yahweh]] in certain parts of the Book of Genesis and the use of Elohim or El in others represents the presence of two or more distinct sources. In the southern "J" source, the patriarchs knew Yahweh's true name from the earliest times, while in the northern "E" and later "P" sources, the the term El or Elohim is used until the calling of [[Moses]] just prior to [[the Exodus]].
  
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Many [[English language|English]] translations of the [[Bible]], following the tradition started by [[William Tyndale]], render [[YHWH]] as "[[The Lord|Lord]]" ([[all caps]]) or "{{Lord}}" ([[small caps]]), and ''Adonai'' as "Lord" (upper & lower case). In a few cases, where "Lord YHWH" (''Adonai'' YHWH) appears, the combination is written as "Lord {{GOD}}" ''(Adonai elohim)''. While neither "Jehovah" or "Yahweh" is recognized in Judaism, a number of Bibles, mostly Christian, use the name. The [[Jewish Publication Society]] translation of 1917, in ''online versions'' does use [[Jehovah]] once at Exodus 6.3, where this footnote appears in the electronic version: ''The Hebrew word (four Hebrew letters: HE, VAV, HE, YOD,) remained in the English text untranslated; the English word 'Jehovah' was substituted for this Hebrew word. The footnote for this Hebrew word is: "The ineffable name, read Adonai, which means the Lord." ]''  Electronic versions available today can be found at [[http://e-sword.net E-Sword]] or [[http://www.crosswire.org The Sword Project]]'' (BUT also see below footnote re:[[Breslov (Hasidic dynasty)|Breslov]].com version.)''
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In [[Canaanite mythology]], the divine offspring of the god [[El]] were called ''el'm'', probably vocalized as "elohim," although the original [[Ugarit]]ic vowels are unknown. When the Hebrew Bible uses ''elohim'' not in reference to God, translators render the term as "the gods."<ref>Occasionally this leads to controversy, as in the case of King [[Jeroboam I]] saying "here is ''elohim'', O Israel." Does he mean, "here is God," or "here are your gods?" (1 Kings 12:28)</ref>
  
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The form "Jehovah" has been used in English bibles from the time of [[William Tyndale]] in 1530, including:
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===El===
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* [[Coverdale Bible|Coverdale]]'s Bible [1535];
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[[File:Melchizedek Blesses Abram (Dalziels' Bible Gallery) MET DP835806.jpg|thumb|250px|left|The Canaanite king Melchizedek blesses Abraham in the name of "El Elyon."]]
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* the [[Matthew Bible]] [1537];
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El was the God of [[Abraham]], [[Isaac]], and [[Jacob]], and also the chief god of the ancient [[Canaanites]]. [[Exodus]] 6:3 explains that [[Yahweh]] was originally known to the [[Israelites]] as "El Shaddai" (God Almighty), and the [[Canaan]]ite king [[Melchizedek]] shared a sacramental with Abraham in the name of El Elyon (Genesis 14:18).
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* the [[Bishops' Bible]] [1568];
 
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* the [[Geneva Bible]] [1560] .
 
  
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(for each of the preceding, in print these have 'Iehouah,' which in modern pronunciation equals [[Jehovah]]).  
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Examples of the biblical use of El as the Israelite deity with some attribute or epithet are: ''El [[`Elyon]]'' ("Most High God"), ''El Shaddai'' ("God Almighty"), ''El `Olam'' ("Everlasting God"), ''El Hai'' ("Living God"), ''El Ro'i'' ("God of Seeing"), ''El Elohe Israel'' ("God, the God of Israel"), ''El Gibbor'' ("God of Strength"). The important ancient religious center of [[Bethel]] means "house (or place) of El."
  
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It is also found in the [[King James Bible]], the [[American Standard Version]], the [[Darby Bible]], [[Green's Literal Translation]] also known as the LITV, [[Young's Literal Translation]], the 1925 Italian Riveduta Luzzi version, the [[MKJV]] [1998], the [[New English Bible]] and the [[New World Translation]]. [[Emphasized Bible |Rotherham's Emphasized Bible]] [1902], the [[New Jerusalem Bible]], the [[World English Bible]] [in the Public Domain without copyright], the [[Amplified Bible]] [1987], the [[Holman Christian Standard Bible]] [2003], [[The Message (Bible)]] [2002],  and the [[Bible in Basic English]] [1949/1964], among others, are examples of translations that use the form "Yahweh" to one extent or another.
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In Canaanite texts, El is identified as the chief god, consort of [[Asherah]], and the father of many other deities, including [[Baal]]. The name ''[[El (god)|El]]'' appears in several northwest [[Semitic languages]], such as [[Phoenician language|Phoenician]], [[Ugarit]]ic, and [[Aramaic language|Aramaic]]. In [[Akkadian language|Akkadian]], ''ilu'' is the ordinary word for god. It is also found in [[Old South Arabian]] and in [[Ge'ez language|Amharic/Ethiopian]].
  
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([[As of 2007]], the [[Breslov (Hasidic dynasty)|Breslov]].com revised copy of the electronic [[Jewish Publication Society of America Version]] [1917] contains a single occurrence of "Jehovah" at Exodus 6.3 since at least 2001, but it seems to be a conversion error.<REF>Until at least 1999 this site used the reverent YDWD<!--YDWD, SIC—> substitution in Hebrew letters, and then all instances were converted to "HaShem," including at Exodus 6.2, but the one at Exodus 6.3. The switch occurred at some point between these two archives of the Breslov.com version of the electronic JPS Bible: <BR /> – {{Cite web| title="Exodus 6" | url=http://www.breslov.com/bible/Exodus6.htm#3 | archiveurl=http://web.archive.org/web/19991008190052/http://www.breslov.com/bible/Exodus6.htm#3 | archivedate=1999-10-08 | quote=[...] by My name {{Hebrew<!--SIC, YDWD:—>|ידוד}} [...] }} (source document requires the "Web Hebrew AD" font) <BR /> – {{Cite web| title="Exodus 6" | url=http://www.breslov.com/bible/Exodus6.htm#3 | archiveurl=http://web.archive.org/web/20010216163146/http://www.breslov.com/bible/Exodus6.htm#3 | archivedate=2001-02-16 | quote=[...] by My name Jehovah [...] }} <BR /> The site maintainer states that he applied some adaptations to the electronic JPS in order to generate his own version, and that "The name of L-RD has been written as HaShem"[http://www.breslov.com/bible/about.htm], so this single instance of "Jehovah" looks like an odd case of automated conversion error.</REF>)
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In Hebrew, it is often used as an element in proper names, such as [[Gabriel]] ("Strength of God"), [[Michael (archangel)|Michael]] ("He Who is Like God"), [[Raphael]] ("God's medicine"), [[Daniel]] ("God is My Judge"), and [[Jacob|Israel]] ("one who has struggled with God"), and many others.
  
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{{listen|filename=He-YHWH.ogg |title=YHWH|description=A pronunciation derived by scholars, however, Jews do not accept the pronunciation as correct.|format=[[Ogg]]}}
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====Shaddai====
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[[Image:Moses-Bush.jpg|thumb|250px|[[Moses]] and the burning bush: "I am [[yahweh|the Lord]]. I appeared to [[Abraham]], to [[Isaac]] and to [[Jacob]] as God Almighty, but by my name the Lord (YHWH) I did not make myself known to them."]]
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=====Hashem=====
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According to Exodus 6:2-3, ''El Shaddai'' is the name by which God was known to [[Abraham]], [[Isaac]], and [[Jacob]]. The term may be recognized in most English Bibles as "God Almighty." The name ''Shaddai'' (Hebrew: שַׁדַּי) is also used as a name of God later in the [[Book of Job]].  
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[[Halakha|Jewish law]] requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word ''Adonai'' to [[prayer]] only. In conversation, many Jewish people will call God "''Hashem''," which is Hebrew for "the Name" (this appears in [[Leviticus]] 24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as replacing the 'h' with a 'k' in names of God such as ''''k'''el' and 'elo'''k'''im', or replacing the Hebraic YHWH with 'Y'''D'''W'''D'''' ({{Hebrew<!--SIC, YDWD:—>|ידוד}}, ''Yod-Daleth-Waw-Daleth'').
 
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While other names of God in Judaism are generally restricted to use in a [[Jewish liturgy|liturgical]] context, ''Hashem'' is used in more casual circumstances. ''Hashem'' is used by Orthodox Jews so as to avoid saying ''Adonai'' outside of a ritual context. For example, when Orthodox Jews make [[Sound recording and reproduction|audio recordings]] of prayer services, they generally substitute ''Hashem'' for ''Adonai''—for example, this pattern is used during all prayers in the movie [[Ushpizin]].
 
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{{listen|filename=He-Hashem.ogg|title=Hashem|description=|format=[[Ogg]]}}
 
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=====Adoshem=====
 
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Up until the mid twentieth century, however, another convention was quite common, the use of the word, ''Adoshem'' - combining the first two syllables of the word ''Adonai'' with the last syllable of the word ''Hashem''. This convention was discouraged by Rabbi [[David HaLevi Segal]] (known as the Taz) in his commentary to the [[Shulchan Aruch]]. However, it took a few centuries for the word to fall into almost complete disuse. The rationale behind the Taz's [[reason]]ing was that it is dis[[respect]]ful to combine a Name of [[God]] with another word. Despite being obsolete in most circles, it is used occasionally in conversation in place of ''Adonai'' by Orthodox Jews who do not wish to say ''Adonai'' but need to specify the use of the particular word as opposed to God.
 
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===Other names of God===
 
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====Adonai====
 
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Jews also call God Adonai, Hebrew for  "Lord" (Hebrew: אֲדֹנָי). Formally, this is plural ("my Lords"), but the plural is usually construed as a respectful, and not a [[syntax|syntactic]] plural. (The singular form is ''Adoni'', "my lord." This was used by the Phoenicians for the god [[Tammuz]] and is the origin of the Greek name [[Adonis]]. Jews only use the singular to refer to a distinguished person.)
 
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Since pronouncing YHWH is considered sinful, Jews use ''Adonai'' instead in prayers, and colloquially would use ''Hashem'' ("the Name"). When the [[Masoretes]] added vowel pointings to the text of the [[Hebrew Bible]] around the [[8th century|eighth century CE]], they gave the word YHWH the vowels of ''Adonai'', to remind the reader to say ''Adonai'' instead.
 
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{{listen|filename=He-Adonai.ogg|title=Adonai|description=|format=[[Ogg]]}}
 
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The Sephardi translators of the [[Ferrara Bible]] go further and substitute ''Adonai'' with ''A.''
 
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====Ehyeh-Asher-Ehyeh====
 
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The name ''Ehyeh'' (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is part of YHWH. The phrase ''"ehyeh-asher-ehyeh"'' ([[Exodus]] 3:14) is interpreted by some authorities as "I will be because I will be," using the second part as a gloss and referring to God's promise, "Certainly I will be [ehyeh] with thee" (Exodus 3:12). Other authorities claim that the whole phrase forms one name. The [[Targum Onkelos]] leaves the phrase untranslated and is so quoted in the [[Talmud]] (B. B. 73a).  The "I am that I am" of the [[Authorized Version]] is based on this view.
 
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"[[I am that I am]]" (Hebrew: אהיה אשר אהיה, pronounced ''Ehyeh asher ehyeh'') is the sole response used in (Exodus 3:14) when [[Moses]] asked for God's name. It is one of the most famous verses in the [[Hebrew Bible]]. ''Hayah'' means "existed" or "was" in [[Hebrew language|Hebrew]]; ''ehyeh'' is the first-person singular imperfect form.  ''Ehyeh asher ehyeh'' is generally interpreted to mean "I will be what I will be," ''I shall be what I shall be'' or ''I am that I am'' ([[King James Bible]] and others). The [[Tetragrammaton]] itself may derive from the same verbal root.<br /><br />
 
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{{sc|“|I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE|.”}} Heb., היהא רשׁא היהא (’Eh·yeh′ ’Asher′ ’Eh·yeh′), God’s own self-designation; Leeser, {{sc|“|I WILL BE THAT I WILL BE|”}}; Rotherham, “I Will Become whatsoever I please.” Gr., E·go′ ei·mi ho on, “I am The Being,” or, “I am The Existing One”; Lat., e′go sum qui sum, “I am Who I am.” ’Eh·yeh′ comes from the Heb. verb ha·yah′, “become; prove to be.” Here ’Eh·yeh′ is in the imperfect state, first person sing., meaning “I shall become”; or, “I shall prove to be.” The reference here is not to God’s self-existence but to what he has in mind to become toward others. Compare Ge 2:4 ftn, “Jehovah,” where the kindred, but different, Heb. verb ha·wah′ appears in the divine name.<ref> New World Bible Translation Committee. New World Translation of the Holy Scriptures. Brooklyn: Watchtower Bible and Tract Society of New York], 1961. OCLC759618 </ref>
 
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{{listen|filename=He-EhyehAsherEhyeh.ogg|title=Ehyeh-Asher-Ehyeh|description=|format=[[Ogg]]}}
 
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====El====
 
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{{main|El (god)}}
 
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The word ''[[El (god)|El]]'' appears in other northwest [[Semitic languages]] such as [[Phoenician language|Phoenician]] and [[Aramaic language|Aramaic]]. In [[Akkadian language|Akkadian]], ''ilu'' is the ordinary word for god. It is also found in [[Old South Arabian]] and in [[Ge'ez language|Amharic/Ethiopian]], and, as in Hebrew, it is often used as an element in proper names. In northwest Semitic texts it often appears to be used of one single god, perhaps the head of the pantheon, sometimes specifically said to be the creator.
 
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''El'' (Hebrew: אל) is used in both the singular and plural, both for other gods and for the God of Israel. As a name of God, however, it is used chiefly in poetry and prophetic discourse, rarely in prose, and then usually with some epithet attached, as "a jealous God." Other examples of its use with some attribute or epithet are: ''El [[`Elyon]]'' ("Most High God"), ''El Shaddai'' ("God Almighty"), ''El `Olam'' ("Everlasting God"), ''El Hai'' ("Living God"), ''El Ro'i'' ("God of Seeing"), ''El Elohe Israel'' ("God, the God of Israel"), ''El Gibbor'' ("God of Strength"). In addition, names such as [[Gabriel]] ("Strength of God"), [[Michael (archangel)|Michael]] ("He Who is Like God"), [[Raphael]] ("God's medicine") and [[Daniel]] ("God is My Judge") and [[Jacob|Israel]] ("one who has struggled with God") use God's name in a similar fashion.
 
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{{listen|filename=He-El.ogg|title=El|description=|format=[[Ogg]]}}
 
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====Elohim====
 
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{{main|Elohim}}
 
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A common name of God in the [[Hebrew Bible]] is ''[[Elohim]]'' (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions.
 
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Despite the ''-im'' ending common to many plural nouns in Hebrew, the word ''Elohim'', when referring to God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of ''el'' meaning a god or magistrate, and is cognate to the '''lhm'' found in [[Ugarit]]ic, where it is used for the [[Pantheon (gods)|pantheon]] of [[Canaanite mythology|Canaanite Gods]], the children of El and conventionally vocalized as "Elohim" although the original Ugaritic vowels are unknown. When the Hebrew Bible uses ''elohim'' not in reference to God, it is plural (for example, [[Exodus]] 20:3). There are a few other such uses in Hebrew, for example ''[[Behemoth]]''.  In [[Modern Hebrew]], the singular word ''ba'alim'' ("owner") looks plural, but likewise takes a singular verb.
 
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Another popular explanation comes from the interpretation of ''El'' to mean "power"; ''Elohim'' is thus the plural construct "powers." Hebrew grammar allows for this form to mean "He is the Power (singular) over powers (plural)," just as the word ''Ba'alim'' means "owner" (see above). "He is lord (singular) even over any of those things that he owns that are lordly (plural)."
 
  
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Other scholars interpret the ''-im'' ending as an expression of majesty ''(pluralis majestatis)'' or excellence ''(pluralis excellentiae)'', expressing high dignity or greatness: compare with the similar use of plurals of ''ba`al'' (master) and ''adon'' (lord).  For these reasons many [[Christianity|Trinitarian]]s cite the apparent plurality of ''elohim'' as evidence for the basic Trinitarian doctrine of the [[Trinity]]. This was a traditional position but modern Christian [[theology|theologians]] now largely accept that this is an exegetical fallacy.{{Fact|date=March 2007}}
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One theory about the term is that ''Shaddai'' is a derivation of the [[Akkadian language|Akkadian]] ''shadû'' ("mountain") or ''shaddû`a'' ("mountain-dweller"), one of the names of the Amorite god [[Amurru]]. [[Shaddai]] was also a late [[Bronze Age]] [[Amorite]] city on the banks of the [[Euphrates]] river, in northern [[Syria]]. In this theory, El Shaddai is seen as inhabiting a mythical holy mountain, as well as the sacred [[high place]]s of early Israelite religion such as [[Bethel]], [[Mount Carmel]], and others. He was once identical with the Hebrew God, who later came to be identified with [[Yahweh]].
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Theologians who dispute this claim, cite the hypothesis that plurals of majesty came about in more modern times. [[Richard Toporoski]], a classics scholar, asserts that plurals of majesty first appeared in the reign of [[Diocletian]] (284-305 C.E.)<sup>1</sup>. Indeed, [[Gesenius]] states in his book ''Hebrew Grammar'' ² the following:
 
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<blockquote>The Jewish grammarians call such plurals … ''plur. virium'' or ''virtutum''; later grammarians call them ''plur. excellentiae'', ''magnitudinis'', or ''plur. maiestaticus''.
 
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This last name may have been suggested by the ''we'' used by kings when speaking of themselves (compare [[1 Maccabees]] 10:19 and 11:31); and the plural used by God in [[Book of Genesis|Genesis]] 1:26 and 11:7; [[Book of Isaiah|Isaiah]] 6:8 has been incorrectly explained in this way). It is, however, either ''communicative'' (including the attendant [[angels]]: so at all events in Isaiah 6:8  and Genesis 3:22), or according to others, an indication of ''the fullness of power and might'' implied. It is best explained as a plural of ''self-deliberation''. The use of the plural as a form of respectful address is quite foreign to Hebrew.</blockquote>
 
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The plural form ending in ''-im'' can also be understood as denoting abstraction, as in the Hebrew words ''chayyim'' ("life") or ''betulim'' ("virginity"). If understood this way, ''Elohim'' means "divinity" or "deity." The word ''chayyim'' is similarly syntactically singular when used as a name but syntactically plural otherwise.
 
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The Hebrew form ''Eloah'' (אלוה, which looks as though it might be a singular form of ''Elohim'') is comparatively rare, occurring only in poetry and late prose (in the [[Book of Job]], 41 times).  What is probably the same divine name is found in [[Arabic language|Arabic]] (''Ilah'' as singular "a god," as opposed to ''Allah'' meaning "The God" or "God") and in [[Aramaic language|Aramaic]] ''([[Alaha|Elaha]])''.  This unusual singular form is used in six places for heathen deities (examples: [[Books of Chronicles|2 Chronicles]] 32:15; [[Book of Daniel|Daniel]] 11:37, 38;). The normal ''Elohim'' form is also used in the plural a few times, either for gods or images ([[Exodus]] 9:1, 12:12, 20:3; and so forth) or for one god (Exodus 32:1; [[Genesis]] 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the one God of Israel.
 
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The root-meaning of the word is unknown. One theory is that it may be connected with the old Arabic verb ''alih'' ("to be perplexed, afraid; to seek refuge because of fear").  ''Eloah'', ''Elohim'', would, therefore, be "He who is the object of fear or reverence," or "He with whom one who is afraid takes refuge."
 
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Another theory is that it is derived from the Semitic root "uhl" meaning "to be strong."  Elohim then would mean "the all-powerful One," based on the usage of the word "el" in certain verses to denote power or might (Genesis 31:29, Nehemiah 5:5).
 
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In many of the passages in which ''Elohim'' occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges, and even angels (Exodus 21:6, Psalms 8:5).
 
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{{listen|filename=He-Elohim.ogg|title=Elohim|description=|format=[[Ogg]]}}
 
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<sup>1</sup>R. Toporoski, "What was the origin of the royal "we" and why is it no longer used?," ([[The Times]], May 29, 2002. Ed. F1, p. 32)<br/>
 
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²Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)<BR>
 
  
 
====`Elyon====
 
====`Elyon====
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{{main|Elyon}}
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God as "El Elyon" was the common deity of Abraham and [[Melchizedek]] in Genesis 14. Fascinatingly, [[Deuteronomy ]]32:8-9 preserves a tradition in which Elyon—the Most High—seems to have assigned the national deity [[Yahweh]] to his people Israel:
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The name ''`Elyon'' (Hebrew: עליון) occurs in combination with ''El'', YHWH or ''Elohim'', and also alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High." ''El Elyon'' has been traditionally translated into English as 'God Most High'. The [[Phoenicians]] used what appears to be a similar name for God, Έλιον. It is cognate to the Arabic ''`Aliyy''.
 
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{{listen|filename=He-Elyon.ogg|title=`Elyon|description=|format=[[Ogg]]}}
 
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====Shaddai====
 
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{{main|Shaddai}}
 
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Shaddai was a late Bronze Age [[Amorite]] city on the banks of the [[Euphrates]] river, in northern [[Syria]]. The site of its ruin-mound is called ''Tell eth-Thadyen'': "Thadyen" being the modern [[Arabic language|Arabic]] rendering of the original West [[Semitic]] "Shaddai." It has been conjectured that ''El Shaddai'' was therefore the "god of Shaddai" and associated in tradition with [[Abraham]], and the inclusion of the Abraham stories into the [[Hebrew Bible]] may have brought the northern name with them (see [[Documentary hypothesis]]).
 
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In the vision of [[Balaam]] recorded in the [[Book of Numbers]] 24:4 and 16, the vision comes from Shaddai along with El. In the fragmentary inscriptions at [[Deir Alla]], though Shaddai is not, or not fully present,<ref>The inscription offers only a fragmentary ''Sh...'' (Harriet Lutzky, "Ambivalence toward Balaam" ''Vetus Testamentum'' '''49'''.3 [July 1999, pp. 421-425] pp 421f.</ref> ''shaddayin'' appear, less figurations of Shaddai.<ref>Lutzky, Harriet. 1998. "Shadday As a Goddess Epithet". ''Vetus Testamentum''. 48, no. 1: 421. ISSN 00424935</ref> These have been tentatively identified with the ''ŝedim'' of [[Deuteronomy]] 34:17 and Psalm 106:37-38,<ref>J.A. Hackett, "Some observations on the Balaam tradition at Deir 'Alla'" ''Biblical Archaeology'' '''49''' (1986), p. 220.</ref> who are [[Canaanite religion|Canaanite]] deities.
 
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According to Exodus 6:2, 3, ''Shaddai'' is the name by which God was known to [[Abraham]], [[Isaac]], and [[Jacob]]. The name ''Shaddai'' (Hebrew: שַׁדַּי) is used as a name of God later in the [[Book of Job]].
 
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In the [[Septuagint]] and other early translations ''Shaddai'' was translated with words meaning "Almighty." The root word "shadad" (שדד) means "to overpower" or "to destroy." This would give ''Shaddai'' the meaning of "destroyer" as one of the aspects of God. Thus it is essentially an [[epithet]]. Harriet Lutzky has presented evidence that ''Shaddai'' was an attribute of a Semitic goddess, linking the epithet with Hebrew ''šad'' "breast" as "the one of the Breast," as [[Asherah]] at [[Ugarit]] is "the one of the Womb".<ref>Lutzky, Harriet. 1998. "Shadday As a Goddess Epithet". Vetus Testamentum. 48, no. 1: 15-36. ISSN 00424935</ref>
 
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Another theory is that ''Shaddai'' is a derivation of a [[Semitic]] stem that appears in the [[Akkadian language|Akkadian]] ''shadû'' ("mountain") and ''shaddā`û'' or ''shaddû`a'' ("mountain-dweller"), one of the names of [[Amurru]]. This theory was popularized by [[William Foxwell Albright|W. F. Albright]] but was somewhat weakened when it was noticed that the doubling of the medial ''d'' is first documented only in the [[Neo-Assyrian]] period. However, the doubling in Hebrew might possibly be secondary. In this theory God is seen as inhabiting a mythical holy mountain, a concept not unknown in ancient West Asian mythology (see [[El (god)|El]]), and also evident in the [[Syriac language|Syriac]] Christian writings of [[Ephrem the Syrian]], who places [[Garden of Eden|Eden]] on an inaccessible mountaintop.
 
  
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An alternative view proposed by Albright is that the name is connected to ''shadayim'' which means "breasts" in Hebrew. It may thus be connected to the notion of God’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: "May God Almighty [El Shaddai] bless you and make you fruitful and increase your numbers…" (Gen. 28:3). "I am God Almighty [El Shaddai]: be fruitful and increase in number" (Gen. 35:11). "By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham]" (Gen. 49:25).  
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:When the Most High gave the nations their inheritance,
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:when he divided all mankind,
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:he set up boundaries for the peoples
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:according to the number of the sons of Israel.
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:For the Lord's portion is his people,
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:[[Jacob]] his allotted inheritance.
  
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It is also given a [[Midrash]]ic interpretation as an acronym standing for "Guardian of the Doors of Israel" (Hebrew: '''שׁ'''וֹמֶר '''דְ'''לָתוֹת '''יִ'''שְׂרָאֶל).  This acrony, which is commonly found as carvings or writings upon the [[mezuzah]] (a vessel which houses a scroll of parchment with Biblical text written on it) that is situated upon all the door frames in a home or establishment.
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The epithet ''`Elyon'' (Hebrew: עליון) occurs in combination with ''El'', YHWH, or ''Elohim'', and also alone. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High." ''El Elyon'' is traditionally translated into English as "God Most High," while Elyon alone is rendered as "The Most High." The [[Phoenicians]] used what appears to be a similar name for God, Έλιον. It is cognate to the Arabic ''`Aliyy''.
  
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Still another view is that "El Shadai" is comprised of the Hebrew relative pronoun She (Shin plus vowel segol),or as in this case as Sha (Shin plus vowel patach followed by a dagesh),cf. A Beginner's Handbook to Biblical Hebrew, John Marks and Virgil Roger, Nashville:Abingdon, 1978 "Relative Pronoun, p.60, par.45) The noun containing the dagesh is the Hebrew word Dai meaning "enough,sufficient, sufficiency" (cf. Ben Yehudah's Pocket English-Hebrew/Hebrew-English,New York, NY:Pocket Books, Simon & Schuster Inc.,1964,p.44). This is the same word used in Judaism' celebration of the Passover using the song "Dai, Dai, Eynu" or "It would have been sufficient." That song celebrates the various miracles God performed while extricating the Hebrews from Egyptian servitude. It is understood as such by The Stone Edition of the Chumash (Torah) published by the Orthodox Jewish publisher Art Scroll, editors Rabbi Nosson Scherman/Rabbi Meir Zlotowitz, Brooklyn, New York: Mesorah Publications,Ltd. 2nd edition, 1994, cf. Exodus 6:3 commentary p.319. It is often paraphrased in English translations as "Almighty" although this is an interpretive element. The name then refers to the pre-Mosaic patriarchal understanding of deity as "God who is sufficient." God is sufficient, that is, to supply all of one's needs, and therefore by derivation "almighty." It may also be understood as an allusion to the singularity of deity "El" as opposed to "Elohim" plural being sufficient or enough for the early patriarchs of Judaism. To this was latter added the Mosaic conception of YHWH as God who is sufficient in Himself,thatis,a self-determined eternal Being qua Being,for whom limited descriptive names cannot apply. This may have been the probable intent of "eyeh asher eyeh" which is by extension applied to YHWH (a likely anagram for the three states of Being past, present and future conjoined with the conjunctive letter vav), cf. Exodus 3:13-15.
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==Later Names==
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[[Image:Tetragrammaton benediction.png|thumb|250px|right|An early depiction of the Tetragrammaton c. 600 B.C.E. on a silver scroll featuring Numbers 6:24-26.]]
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[[Image:Tehilim scroll.png|thumb|right|250px| The Tetragrammaton in paleo-Hebrew can be seen six times in this portion of column 19 of the ''Psalms Scroll'' from [[Qumran]] Cave 11.]]
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[[Image:Shefa Tal.png|thumb|right|250px|Kabbalistic drawing: the bottom two letters on each hand combine to form יהוה ([[YHWH]]), the name of God.]]
  
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{{listen|filename=He-Shadai.ogg|title=Shadai|description=}}
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===Adonai===
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In speaking aloud, Jews often call God ''[[Adonai]]'', Hebrew for "Lord" (Hebrew: אֲדֹנָי). Technically, this form, like [[Elohim]], is plural, but is normally treated as singular for [[syntax|syntactic]] purposes.
  
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====Shalom====
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The singular form is ''Adoni'', "my lord." This name was also used by the Phoenicians for the god [[Tammuz]] and is the origin of the Greek name [[Adonis]]. Jews also used the singular to refer to a distinguished person, just as the English word Lord is used.
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''Shalom'' ("Peace"; Hebrew: שלום)
 
  
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The [[Talmud]] says "the name of God is 'Peace'" (''Pereq ha-Shalom'', Shab. 10b), ([[Book of Judges|Judges]] 6:24); consequently, one is not permitted to greet another with the word ''shalom'' in unholy places such as a bathroom (Talmud, ''Shabbat'', 10b). The name ''Shlomo'', "His peace" (from ''shalom'', [[Solomon]], שלומו), refers to the God of Peace. ''Shalom'' can also mean "hello" and "goodbye."
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===Hashem===
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{{listen|filename=He-Shalom.ogg|title=Shalom|description=|format=[[Ogg]]}}
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It is common Jewish practice to even restrict the use of the word ''Adonai'' to [[prayer]] or liturgical readings. In conversation, many [[Orthodox Judaism|Orthodox Jews]] will call God ''Hashem'', which is Hebrew for "the Name" instead (see [[Leviticus]] 24:11).  
  
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====Shekhinah====
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===Shalom===
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''[[Shekhinah]]'' (Hebrew: שכינה) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the [[Tanakh|Hebrew Bible]]; later rabbis used the word when speaking of God dwelling either in the [[Tabernacle (Judaism)|Tabernacle]] or amongst the people of Israel. The root of the word means "dwelling." Of the principal names of God, it is the only one that is of the feminine gender in Hebrew grammar. Some believe that this was the name of a female counterpart of God, but this is unlikely as the name is always mentioned in conjunction an article (e.g.: "the Shekhina descended and dwelt among them" or "He removed Himself and His Shekhina from their midst"). This kind of usage does not occur in Semitic languages in conjunction with proper names.
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The [[Talmud]] says "the name of God is 'Peace'" (''Pereq ha-Shalom'', Shab. 10b), ([[Book of Judges|Judges]] 6:24).
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The name ''Shlomo'', "His peace" (from ''shalom'', [[Solomon]], שלומו), refers to the God of Peace. ''Shalom'' can also mean "hello" and "goodbye."
  
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The [[Arabic language|Arabic]] form of the word "[[Sakina]] سكينة" is also mentioned in the Quran.This mention is in the middle of the narrative of the choice of [[Saul]] to be king and is mentioned as descending with the [[ark of the covenant]] here the word is used to mean "security" and is derived from the root sa-ka-na which means dwell:
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Because the name of God is holy, for many Jews, one is not permitted to greet another with the word ''shalom'' in unholy places such as a bathroom (Talmud, ''Shabbat'', 10b).
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{{quotation|And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the Covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a Symbol for you if ye indeed have faith."}}
 
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{{listen|filename=He-Shekhina.ogg|title=Shekhinah|description=|format=[[Ogg]]}}
 
  
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====Yah====
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===The Shekhinah===
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''[[Shekhinah]]'' (Hebrew: שכינה) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the [[Tanakh|Hebrew Bible]], but later [[rabbi]]s used the word when speaking of God dwelling either in the [[Tabernacle (Judaism)|Tabernacle]] or among the people of Israel. Of the principal names of God, it is the only one that is of the feminine gender in Hebrew grammar. Many hold that the Shekhinah refers to God's feminine aspect.
  
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The name ''Yah'' is composed of the first two letters of YHWH. It appears often in names, such as [[Elijah]]. The [[Rastafari movement|Rasta]]farian [[Jah]] is derived from this, as well as the expression [[Hallelujah]]. For the root of Yah see http://www.google.com/search?hl=en&q=Yah+egypt+tour
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===YHWH Tzevaot/Sabaoth===
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The names ''[[YHWH]]'' and ''[[Elohim]]'' frequently occur with the word ''tzevaot'' or ''sabaoth'' ("hosts" or "armies") attached. This name is traditionally transliterated in [[Latin]] as ''Sabaoth'', a form that was used in the [[King James Version]] of the Bible. More frequently today, it is rendered as "God/Lord of hosts." This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the [[Pentateuch]], [[Book of Joshua|Joshua]] or [[Book of Judges|Judges]].
  
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{{listen|filename=He-Yah.ogg|title=Yah|description=|format=[[Ogg]]}}
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===Ehyeh-Asher-Ehyeh===
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"I am that I am" (Hebrew: אהיה אשר אהיה, pronounced ''Ehyeh asher ehyeh'') is the sole response used in (Exodus 3:14) when [[Moses]] asked for God's name. It is one of the most famous verses in the [[Hebrew Bible]]. ''Ehyeh asher ehyeh'' is generally interpreted to mean "I will be what I will be," or ''I am that I am''. The [[Tetragrammaton]] itself derives from the same verbal root. The name ''Ehyeh'' (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is traditionally considered to be part of YHWH.
  
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====YHWH Tzevaot/Sabaoth====
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==Lesser names of and titles==
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The name ''YHWH'' and the title ''Elohim'' frequently occur with the word ''tzevaot'' or ''sabaoth'' ("hosts" or "armies," Hebrew: צבאות) as ''YHWH Elohe Tzevaot'' ("YHWH God of Hosts"), ''Elohe Tzevaot'' ("God of Hosts"), ''Adonai YHWH Tzevaot'' ("Lord YHWH of Hosts") or, most frequently, ''YHWH Tzevaot'' ("YHWH of Hosts"). This name is traditionally transliterated in Latin as ''Sabaoth'', a form that will be more familiar to many English readers, as it was used in the [[King James Version]] of the Bible.
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* ''Adir''&mdash;"Strong One."
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* ''Adon Olam''&mdash;"Master of the World."
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* ''Avinu Malkeinu''&mdash;"Our Father, our King."
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* ''Boreh''&mdash;"the Creator."
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* ''Ehiyeh sh'Ehiyeh''&mdash;"I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh."
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* ''Elohei Avraham'', Elohei Yitzchak ve Elohei Ya`aqov&mdash;"God of Abraham, God of Isaac, God of Jacob."
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* ''El ha-Gibbor''&mdash;"God the hero" or "God the strong one."
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* ''Emet''&mdash;"Truth."
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* ''E'in Sof''&mdash;"endless, the Void, infinite," [[kabbalistic|Kabbalistic]] name of God.
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* ''Ro'eh Yisra'el''&mdash;"Shepherd of Israel."
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* ''Ha-Kaddosh, Baruch Hu''&mdash;"The Holy One, Blessed be He."
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* ''Kaddosh Israel''&mdash;"Holy One of Israel."
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* ''Melech ha-Melachim''&mdash;"The [[King of Kings]]" or Melech Malchei ha-Melachim "King of Kings of Kings," to express superiority to the earthly rulers title.
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* ''Makom'' or ''Hamakom''&mdash;literally "the place," meaning "The Omnipresent."
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* ''Magen Avraham''&mdash;"Shield of Abraham."
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* ''Ribbono shel `Olam''&mdash;"Master of the World."
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* ''YHWH-Rapha''&mdash;"The Lord that healeth" ({{bibleverse||Exodus|15:26|HE}}).
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* ''YHWH-Niss"i (Yahweh-[[Nissi]])''&mdash;"The Lord our Banner" ({{bibleverse||Exodus|17:8-15|HE}}).
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* ''YHWH-Shalom''&mdash;"The Lord our Peace" ({{bibleverse||Judges|6:24|HE}}).
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* ''YHWH-Ra-ah''&mdash;"The Lord my Shepherd" ({{bibleverse||Psalm|23:1|HE}}).
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*'' YHWH-Tsidkenu''&mdash;"The Lord our Righteousness" ({{bibleverse||Jeremiah|23:6|HE}}).
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* ''YHWH-Shammah([[Jehovah-shammah]])''&mdash; "The Lord is present" ({{bibleverse||Ezekiel|48:35|HE}}).
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* ''Tzur Israel''&mdash;"Rock of Israel."
  
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This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the [[Pentateuch]], [[Book of Joshua|Joshua]] or [[Book of Judges|Judges]].  The original meaning of ''tzevaot'' may be found in [[Books of Samuel|1 Samuel]] 17:45, where it is interpreted as denoting "the God of the armies of Israel." The word, apart from this special use, always means armies or hosts of men, as, for example, in [[Exodus]] 6:26, 7:4, 12:41, while the singular is used to designate the heavenly host.
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==Kabbalistic use==
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[[Image:Sevent-two-letter-name.jpg|right|thumb|300px|The ''Shemhamphorasch'', or 72-lettered Name of God]]
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The [[Kabbalah|kabbalistic]] book ''[[Sefer Yetzirah]]'' explains that the creation of the world was achieved by the manipulation of the sacred letters that form the names of God. Some kabbalistic rabbis permitted the pronunciation of the [[tetragrammaton]] for use in "practical kabbalah," which sought to achieve enlightenment or alter reality through the chanting of kabbalistic formulas. In the same way, a [[golem]]—an animated being created entirely from inanimate matter—was said to be created by using all permutations of God's name.  
  
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The Latin spelling ''Sabaoth'' combined with the large, golden vine motif over the door on the Herodian Temple (built by the Idumean [[Herod the Great]]) led to identification by [[Roman religion|Romans]] with the god [[Sabazius]]. In [[Christianity]] this title is translated as "God of the Universe".{{Fact|date=June 2007}}
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The system of cosmology of the [[Kabbalah]] deals extensively with several of the names of God. The 72-lettered name shown in the accompanying illustration is based on three verses in [[Exodus]] (14:19-21) beginning with "Vayyissa," "Vayyabo," "Vayyet," respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the [[Shemhamphorasch]]. A 42-lettered kabbalistic name of God contains various combinations of the names אהיה יהוה אדוני הויה, which when spelled out contains [[42 (number)|42]] letters.
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{{listen|filename=He-YhwhTzevaot.ogg|title=YHWH Tzevaot|description=|format=[[Ogg]]}}
 
  
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The name ''Sabaoth'' is also associated with a demi-god in the gnostic scriptures of the Nag Hammadi Text; he is the son of Yaltabaoth.
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One of the most important kabbalistic names of God is ''[[En Sof]]''—אין סוף ("Infinite" or "Endless")—who is above/beyond the [[Sefirot]] or emanations of God.
  
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=== Eight Names of God ===
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== Laws of writing the divine names ==
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In medieval times, God was sometimes called ''The Seven.''<ref>Benét, William Rose. ''The Reader's Encyclopedia of World Literature and the Arts, with Supplement''. New York: T.Y. Crowell Co, 1960.  Library of Congress Catalog Card No. 65-12510, page 918. OCLC 71762410</ref> Among the ancient Hebrews, the seven names  for the [[Deity]] over which the scribes had to exercise particular care were:<ref>Hendrickson, Robert. ''The Facts on File Encyclopedia of Word and Phrase Origins''. New York, N.Y.: Facts on File, 1987. [http://towerweb.net/alt-lib/seven.shtml] ISBN 0816040885</ref>
+
[[Image:Polyglot Psalter.png|thumb|right|200|The Psalms in Hebrew and Latin. Manuscript on parchment, twelfth century.]]
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+
According to Jewish tradition, the sacredness of the divine names must be recognized by the professional [[scribe]] who copies the [[scriptures]], or inscribes the tiny scrolls inserted in the [[tefillin]] and the [[mezuzah]]. Before transcribing any of the divine names the scribe must prepare mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a [[genizah]] (burial place for scripture), and a new page begun.
−
#[[El (god)|El]]
 
−
#[[Elohim]]
 
−
#[[Adonai]]
 
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#[[Names of God in Judaism#Ehyeh-Asher-Ehyeh|Ehyeh-Asher-Ehyeh]]
 
−
#[[YHWH]] (i.e. [[Jehovah]])
 
−
#[[Shaddai]]
 
−
#[[Names of God in Judaism#YHWH Tzevaot/Sabaoth|Zebaot]]
 
−
 
 
−
====Lesser used names of God====
 
−
* ''Adir'' &mdash; "Strong One."
 
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{{listen|filename=He-Abir.ogg|title=Adir|description=|format=[[Ogg]]}}
 
−
* ''Adon Olam'' &mdash; "Master of the World."
 
−
* ''Avinu Malkeinu'' &mdash; "Our Father, our King."
 
−
{{listen|filename=He-AvinuMalkeinu.ogg|title=Avinu Malkenu|description=|format=[[Ogg]]}}
 
−
* ''Boreh'' &mdash; "the Creator."
 
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{{listen|filename=He-Boreh.ogg|title=Boreh|description=|format=[[Ogg]]}}
 
−
* ''Ehiyeh sh'Ehiyeh'' &mdash; "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh."
 
−
* ''Elohei Avraham'', Elohei Yitzchak ve Elohei Ya`aqov &mdash; "God of Abraham, God of Isaac, God of Jacob."
 
−
* ''El ha-Gibbor'' &mdash; "God the hero" or "God the strong one."
 
−
* ''Emet'' &mdash; "Truth."
 
−
* ''E'in Sof'' &mdash; "endless, infinite," Kabbalistic name of God.
 
−
* ''Ro'eh Yisra'el'' &mdash; "Shepherd of Israel."
 
−
* ''Ha-Kaddosh, Baruch Hu'' &mdash; "The Holy One, Blessed be He."
 
−
* ''Kaddosh Israel'' &mdash; "Holy One of Israel."
 
−
* ''Melech ha-Melachim'' &mdash; "The [[King of Kings]]" or Melech Malchei ha-Melachim "King of Kings of Kings," to express superiority to the earthly rulers title.
 
−
* ''Makom'' or ''Hamakom'' &mdash; literally "the place," meaning "The Omnipresent"; see [[Tzimtzum]].
 
−
* ''Magen Avraham'' &mdash; "Shield of Abraham."
 
−
* ''Ribbono shel `Olam'' &mdash; "Master of the World."
 
−
* ''YHWH-Yireh ([[Jehovah-jireh]])'' &mdash; "The Lord will provide" ({{bibleverse||Genesis|22:13-14|HE}}).
 
−
* ''YHWH-Rapha'' &mdash; "The Lord that healeth" ({{bibleverse||Exodus|15:26|HE}}).
 
−
* ''YHWH-Niss"i (Yahweh-[[Nissi]])'' &mdash; "The Lord our Banner" ({{bibleverse||Exodus|17:8-15|HE}}).
 
−
* ''YHWH-Shalom'' &mdash; "The Lord our Peace" ({{bibleverse||Judges|6:24|HE}}).
 
−
* ''YHWH-Ra-ah'' &mdash; "The Lord my Shepherd" ({{bibleverse||Psalm|23:1|HE}}).
 
−
*'' YHWH-Tsidkenu'' &mdash; "The Lord our Righteousness" ({{bibleverse||Jeremiah|23:6|HE}}).
 
−
* ''YHWH-Shammah ([[Jehovah-shammah]])'' &mdash; "The Lord is present" ({{bibleverse||Ezekiel|48:35|HE}}).
 
−
* ''Tzur Israel'' &mdash; "Rock of Israel."
 
−
 
 
−
===In English===
 
−
The words God and Lord (Adonai) are often written by many Jews as '''G-d''' and '''L-rd''' as a way of avoiding writing a name of God, as to avoid the risk of the sin of erasing or defacing the name. Any Hebrew name of God is forbidden to be erased. In [[Deuteronomy]] 12:3-4, the [[Torah]] exhorts one to destroy idolatry, and from here it is understood not to erase the name of God.  However, since this is in English, it is often considered unnecessary since only the Hebrew name is considered God's actual name, but since God is God's name in English, it is often done out of a sign of respect and just an extra precaution.  There is a dispute to the degree of holiness that the word "God" is.  The common [[Rabbinic Judaism|rabbinic]] opinion on whether this applies only to Hebrew names of God—or to the English word "God" as well—is that "God" written in any language other than [[Hebrew]] has no holiness and can be erased.  So while considered unnecessary, it is still often written with a hyphen as to give the Name proper respect. It is considered necessary by some, a [[minhag]] (custom) by most, and not done at all by others.  Most [[Orthodox Jews]] and many Jews in general will write G-d in this manner.  The [[Orthodox Jewish]] information website, [[Aish.com]], uses God instead of G-d.  They cite the reason that many users coming to the [[Aish HaTorah]] website are unfamilar with [[Judaism]] and would be initially unfamilar with the spelling G-d, so since it is not required that G-d is written, only preferred, they do not do it.  According to their website, spelling it G-d is not according to [[halacha]] (Jewish law), so according to "leading Torah scholars," non-Hebrew names can be erased.[http://www.aish.com/rabbi/ATR_thisWeek.asp]  Other Jewish websites, such as [[Chabad.org]], spell it G-d, and this is the version commonly found on most Jewish publications.
 
−
 
 
−
===British folklore===
 
−
A partial coincidence with this list appears in a medieval verbal charm from British folk medicine:
 
−
 
 
−
:† El † Elye † Sabaoth
 
−
:† Adonay † Alpha † Omega † Messias
 
−
:† Pastor † Agnus † Fons<ref name="OED">{{OED|Seven}}</ref><ref>Forbes TR. 1971. "Verbal Charms in British Folk Medicine". ''Proceedings of the American Philosophical Society''. 115: 293-316. ISSN 0003049X</ref>
 
−
 
 
−
===Kabbalistic use===
 
−
[[Image:Sevent-two-letter-name.jpg|right|thumbnail|The [[Shemhamphorasch|seventy-two names]].]]The system of cosmology of the [[Kabbalah]] explains the significance of the names. One of the most important names is that of the En Sof אין סוף ("Infinite" or "Endless"), who is above the [[Sefirot]].
 
−
 
 
−
The forty-two-lettered name contains the combined names  אהיה יהוה אדוני הויה, that when spelled in letters it contains [[42 (number)|42]] letters. The equivalent in value of YHWH (spelled הא יוד הא וו = 45) is the forty-five-lettered name.
 
−
 
 
−
The seventy-two-lettered name is based from three verses in [[Exodus]] (14:19-21) beginning with "Vayyissa," "Vayyabo," "Vayyet," respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the [[Shemhamphorasch]].
 
−
 
 
−
The [[Kabbalah|kabbalistic]] book [[Sefer Yetzirah]] explains that  the creation of the world was achieved by the manipulation of the sacred letters that form the names of God. Much in the same way, a [[golem]] is created using all permutations of God's name.
 
−
 
 
−
== Laws of writing divine names ==
 
−
[[Image:Polyglot Psalter.png|thumb|right|200|The Psalms in Hebrew and Latin. Manuscript on parchment, 12th century.]]According to Jewish tradition, the sacredness of the divine names must be recognized by the professional scribe who writes the Scriptures, or the chapters for the [[tefillin]] and the [[mezuzah]]. Before transcribing any of the divine names he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a [[genizah]] (burial place for scripture) and a new page begun.
 
−
 
 
−
===The tradition of seven divine names===
 
−
According to Jewish tradition, the number of divine names that require the scribe's special care is seven: ''El'', ''Elohim'', ''Adonai'', ''YHWH'', ''Ehyeh-Asher-Ehyeh'', ''Shaddai'', and ''Tzevaot''.
 
−
 
 
−
However, Rabbi Jose considered ''Tzevaot'' a common name (Soferim 4:1; Yer. R. H. 1:1; Ab. R. N. 34).  Rabbi Ishmael held that even ''Elohim'' is common (Sanh. 66a).  All other names, such as "Merciful," "Gracious," and "Faithful," merely represent attributes that are common also to human beings (Sheb. 35a).
 
  
 
== See also ==
 
== See also ==
−
*[[Alaha]]
+
*[[Yahweh]]
−
*[[Baal Shem]]
+
*[[Elohim]]
−
*[[Names given to the divine]]
+
*[[El]]
−
*[[99 Names of God in the Qur'an]]
+
*[[God]]
−
*[[Names of God]]
 
−
*[[Ten Commandments]]
 
  
 
==Notes==
 
==Notes==
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<div class="references-small" style="-moz-column-count:2; column-count:2;">
 
 
<references />
 
<references />
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</div>
 
  
 
==References==
 
==References==
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*Driver, S. R., W. Sanday, and John Wordsworth. "Recent Theories on the Origin and Nature of the Tetragrammaton", in ''Studies in Biblical and Patristic Criticism, or, Studia Biblica Et Ecclesiastica''. Piscataway, N.J.: Gorgias Press, 2006. ISBN 1593334656
+
* Albright, William Foxwell. ''Yahweh and the Gods of Canaan; A Historical Analysis of Two Contrasting Faiths''. Garden City, N.Y.: Doubleday, 1968. OCLC 442518
−
*Mansoor, Menahem. ''The Dead Sea Scrolls; A College Textbook and a Study Guide''. Grand Rapids: Eerdmans, 1964.
+
* Berg, Yehudah. ''The 72 Names of God: Technology for the Soul''. New York: Kabbalah Pub, 2003. ISBN 9781571891358
−
*Albright, William Foxwell. ''The Names Shaddai and Abram''. ''Journal of Biblical Literature'', 54 (1935): 173–210
+
* Burnett, Joel S. ''A Reassessment of Biblical Elohim''. Atlanta, GA: Society of Biblical Literature, 2001. ISBN 9781589830165
−
*Harris, R. Laird, Gleason Leonard Archer, and Bruce K. Waltke. Theological Wordbook of the Old Testament. Chicago: Moody Press, 1980. ISBN 0802486312
+
* Harris, Stephen L. ''Understanding the Bible: A Reader's Introduction''. Palo Alto, Calif: Mayfield Pub. Co, 1985. ISBN 087484696X
−
*Hoffman, Joel M. ''In the Beginning A Short History of the Hebrew Language''. New York: New York University Press, 2004.ISBN 0814736548
+
* Hoffman, Joel M. ''In the Beginning A Short History of the Hebrew Language''. New York: New York University Press, 2004. ISBN 0814736548
−
*Joffe, Laura. 2001. "THE ELOHISTIC PSALTER: WHAT, HOW AND WHY?" ''Scandinavian Journal of the Old Testament''. 15, no. 1: 142-169. ISSN 09018328
+
* Parke-Taylor, G. H. ''Yahweh: The Divine Name in the Bible''. Waterloo, Ont: Wilfrid Laurier University Press, 1975. ISBN 9780889200135
−
*Kearney, Richard. ''The God Who May Be A Hermeneutics of Religion. Indiana series in the philosophy of religion''. Bloomington: Indiana University Press, 2001. ISBN 0253339987
 
−
*Kretzmann, Paul E. Popular Commentary of the Bible The Old Testament. St. Louis: Concordia Pub. House, 1923. OCLC 4130752
 
−
*Shaller, John, "The Hidden God" in ''The Wauwatosa Theology'', vol. 2, pp. 169-187, Milwaukee, Wis: Northwestern Pub. House, 1997. ISBN 0810007460
 
−
*Stern, David H. ''Jewish New Testament Commentary A Companion Volume to the Jewish New Testament''. Clarksville, Md: Jewish New Testament Publications, 1992.
 
−
*Strong, James. ''Exhaustive concordance of the Bible''. Nashville: Abingdon Press, 1890. OCLC 63150837
 
−
*Tov, Emanuel. 2002. "Copying of a Biblical Scroll". ''Journal of Religious History''. 26, no. 2: 189-209. ISSN 00224227
 
−
*Vriezen, Theodorus Christiaan. ''The Religion of Ancient Israel''. London: Lutterworth Press, 1967. OCLC 2734424
 
  
 
==External links==
 
==External links==
−
All links retrieved November 27, 2007.
+
All links retrieved November 10, 2022.
−
* [http://au.groups.yahoo.com/group/YHWHgroup/ A Christian Discussion of the pronunciation of YHWH, including a new theory that explains all theophoric elements]
+
* [http://www.chabad.org/library/article.asp?AID=166899 Why don't you spell out G-d's name?] ''www.chabad.org''
−
* [http://www.chabad.org/search/keyword.asp?scope=6198&kid=2276 God's names in Jewish thought and in the light of Kabbalah]
+
*[http://jewishencyclopedia.com/view.jsp?artid=52&letter=N&search=Names%20of%20God Jewish Encyclopedia: Names of God] ''jewishencyclopedia.com''
−
* [http://www.chabad.org/library/article.asp?AID=166899 Explanation on why not to spell out God's name.]
 
−
* [http://www.exodus-314.com The Name of God as Revealed in Exodus 3:14 - an explanation of its meaning.]
 
−
* [http://www.princeton.edu/~aamihay/Divine_Names.html Bibliography on Divine Names in the Dead Sea Scrolls]
 
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*[http://jewishencyclopedia.com/view.jsp?artid=52&letter=N&search=Names%20of%20God Jewish Encyclopedia: Names of God]
 
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In Judaism, the name of God represents the Jewish conception of the divine nature, and of the relation of God to the Jewish people.

In the biblical text, the most frequent name used for God is "YHWH," also called the tetragrammaton, and usually translated as "the Lord" or "Jehovah." Contemporary scholarship often refers to this name, which is not pronounced or spelled out by most religious Jews, as Yahweh. The second most frequently used name for God in the Bible is Elohim, usually translated as "God." Other biblical names for God include "El," "El Shaddai" (God Almighty), and "El Elyon," (God Most High).

Jewish tradition usually substitutes the word Adonai ("Lord") for God's name when in liturgical use. In everyday language, the word Hashem ("The Name") is also commonly used. Orthodox Jews do not even spell out the word "God," using the term "G-d" instead to emphasize that no human word can capture the divine essence. Kabbalistic tradition makes more direct use of the sacred names of God, using them both as a means to mystical enlightenment, and, in some cases to achieve magical effects.

Seven Names of God

In medieval times, God was sometimes called The Seven, referring to the seven major names by which he was known among the Jews. Each of the names was considered sacred. The seven names for the deity over which the ancient scribes were instructed to exercise particular care were:

  1. YHWH (i.e. Jehovah)
  2. El
  3. Elohim
  4. Adonai
  5. Ehyeh-Asher-Ehyeh
  6. Shaddai
  7. Sabaoth

Biblical names of God

Yahweh

The Tetragrammaton in Phoenician (1100 B.C.E. to 300 C.E.), Aramaic (tenth century B.C.E. to 0 C.E.), and modern Hebrew script.

The most important and most often written name of God in the Hebrew Bible, the Tetragrammaton, is spelled in Hebrew as יהוה (YHWH) and rendered in modern English as Yahweh. The word "Tetragrammaton" derives from the Greek prefix tetra- ("four") and gramma ("letter"). By some counts, the Tetragrammaton appears 6828 times in the Masoretic text of the Hebrew Bible. This name is first mentioned in Genesis 2:4.

In English language bibles, YHWH is traditionally translated as "The Lord." Rabbinical Judaism forbids pronouncing the name outside the Temple in Jerusalem, although some kabbalistic traditions disagree.

Because the original Hebrew texts only included consonants, the correct pronunciation of the Tetragrammaton may have been lost. Some conjecture that it was pronounced as "Yahweh" or something similar, but others suggest that it never had a pronunciation. However, it is found as an element in numerous Hebrew names such as the first syllable in Joshua or Jesus (both of which were pronounced "Yeshua") or the last syllable Elijah, Isiaiah, etc.

The Hebrew letters of the Tetragrammaton are Yod-Heh-Vav-Heh—יהוה—written right to left and transliterated in English as YHWH, YHVH, or JHVH. The word "YHWH" is the third person singular imperfect of the verb "to be," meaning, literally, "He is." This conforms with the meaning of the name given in Exodus 3:14, where God is represented as giving his name in the first person—"I am."

The translation of YHWH as "Jehovah" was created by adding the vowel points of "Adonai" (Lord), which Jews normally use to avoid pronouncing the sacred name in their prayers, and which therefore appear in Hebrew versions of the scriptures. Early Christian translators of the Hebrew Bible were apparently unaware that in Jewish tradition these vowel points only served to remind the reader not to pronounce the divine name, but instead say "Adonai." These translators took the letters "IHVH," from the Latin Vulgate version of the Bible, plus the vowels "a-o-a," rendering the word as "Iahovah" in sixteenth-century English, which later became "Jehovah."

Substituting Adonai for YHWH apparently dates back at least to the third century B.C.E.[1] However, some passages indicated that the name was actually spoken:

"And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee" (Ruth 2:4).

Moreover, the Book of Genesis indicates that the patriarchs dating back to the time of Seth "called upon the Name of YHWH."

Elohim

Another frequently used name of God in the Hebrew Bible is Elohim (Hebrew: אלהים). In English Bibles this word is normally translated as "God." Despite the -im ending common to plural nouns in Hebrew, Elohim, when referring to God, is grammatically singular.

In modern biblical scholarship, the documentary hypothesis holds that the use of Yahweh in certain parts of the Book of Genesis and the use of Elohim or El in others represents the presence of two or more distinct sources. In the southern "J" source, the patriarchs knew Yahweh's true name from the earliest times, while in the northern "E" and later "P" sources, the the term El or Elohim is used until the calling of Moses just prior to the Exodus.

In Canaanite mythology, the divine offspring of the god El were called el'm, probably vocalized as "elohim," although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, translators render the term as "the gods."[2]

El

The Canaanite king Melchizedek blesses Abraham in the name of "El Elyon."

El was the God of Abraham, Isaac, and Jacob, and also the chief god of the ancient Canaanites. Exodus 6:3 explains that Yahweh was originally known to the Israelites as "El Shaddai" (God Almighty), and the Canaanite king Melchizedek shared a sacramental with Abraham in the name of El Elyon (Genesis 14:18).

Examples of the biblical use of El as the Israelite deity with some attribute or epithet are: El `Elyon ("Most High God"), El Shaddai ("God Almighty"), El `Olam ("Everlasting God"), El Hai ("Living God"), El Ro'i ("God of Seeing"), El Elohe Israel ("God, the God of Israel"), El Gibbor ("God of Strength"). The important ancient religious center of Bethel means "house (or place) of El."

In Canaanite texts, El is identified as the chief god, consort of Asherah, and the father of many other deities, including Baal. The name El appears in several northwest Semitic languages, such as Phoenician, Ugaritic, and Aramaic. In Akkadian, ilu is the ordinary word for god. It is also found in Old South Arabian and in Amharic/Ethiopian.

In Hebrew, it is often used as an element in proper names, such as Gabriel ("Strength of God"), Michael ("He Who is Like God"), Raphael ("God's medicine"), Daniel ("God is My Judge"), and Israel ("one who has struggled with God"), and many others.

Shaddai

Moses and the burning bush: "I am the Lord. I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the Lord (YHWH) I did not make myself known to them."

According to Exodus 6:2-3, El Shaddai is the name by which God was known to Abraham, Isaac, and Jacob. The term may be recognized in most English Bibles as "God Almighty." The name Shaddai (Hebrew: שַׁדַּי) is also used as a name of God later in the Book of Job.

One theory about the term is that Shaddai is a derivation of the Akkadian shadû ("mountain") or shaddû`a ("mountain-dweller"), one of the names of the Amorite god Amurru. Shaddai was also a late Bronze Age Amorite city on the banks of the Euphrates river, in northern Syria. In this theory, El Shaddai is seen as inhabiting a mythical holy mountain, as well as the sacred high places of early Israelite religion such as Bethel, Mount Carmel, and others. He was once identical with the Hebrew God, who later came to be identified with Yahweh.

`Elyon

God as "El Elyon" was the common deity of Abraham and Melchizedek in Genesis 14. Fascinatingly, Deuteronomy 32:8-9 preserves a tradition in which Elyon—the Most High—seems to have assigned the national deity Yahweh to his people Israel:

When the Most High gave the nations their inheritance,
when he divided all mankind,
he set up boundaries for the peoples
according to the number of the sons of Israel.
For the Lord's portion is his people,
Jacob his allotted inheritance.

The epithet `Elyon (Hebrew: עליון) occurs in combination with El, YHWH, or Elohim, and also alone. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High." El Elyon is traditionally translated into English as "God Most High," while Elyon alone is rendered as "The Most High." The Phoenicians used what appears to be a similar name for God, Έλιον. It is cognate to the Arabic `Aliyy.

Later Names

An early depiction of the Tetragrammaton c. 600 B.C.E. on a silver scroll featuring Numbers 6:24-26.
The Tetragrammaton in paleo-Hebrew can be seen six times in this portion of column 19 of the Psalms Scroll from Qumran Cave 11.
Kabbalistic drawing: the bottom two letters on each hand combine to form יהוה (YHWH), the name of God.

Adonai

In speaking aloud, Jews often call God Adonai, Hebrew for "Lord" (Hebrew: אֲדֹנָי). Technically, this form, like Elohim, is plural, but is normally treated as singular for syntactic purposes.

The singular form is Adoni, "my lord." This name was also used by the Phoenicians for the god Tammuz and is the origin of the Greek name Adonis. Jews also used the singular to refer to a distinguished person, just as the English word Lord is used.

Hashem

It is common Jewish practice to even restrict the use of the word Adonai to prayer or liturgical readings. In conversation, many Orthodox Jews will call God Hashem, which is Hebrew for "the Name" instead (see Leviticus 24:11).

Shalom

The Talmud says "the name of God is 'Peace'" (Pereq ha-Shalom, Shab. 10b), (Judges 6:24). The name Shlomo, "His peace" (from shalom, Solomon, שלומו), refers to the God of Peace. Shalom can also mean "hello" and "goodbye."

Because the name of God is holy, for many Jews, one is not permitted to greet another with the word shalom in unholy places such as a bathroom (Talmud, Shabbat, 10b).

The Shekhinah

Shekhinah (Hebrew: שכינה) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible, but later rabbis used the word when speaking of God dwelling either in the Tabernacle or among the people of Israel. Of the principal names of God, it is the only one that is of the feminine gender in Hebrew grammar. Many hold that the Shekhinah refers to God's feminine aspect.

YHWH Tzevaot/Sabaoth

The names YHWH and Elohim frequently occur with the word tzevaot or sabaoth ("hosts" or "armies") attached. This name is traditionally transliterated in Latin as Sabaoth, a form that was used in the King James Version of the Bible. More frequently today, it is rendered as "God/Lord of hosts." This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch, Joshua or Judges.

Ehyeh-Asher-Ehyeh

"I am that I am" (Hebrew: אהיה אשר אהיה, pronounced Ehyeh asher ehyeh) is the sole response used in (Exodus 3:14) when Moses asked for God's name. It is one of the most famous verses in the Hebrew Bible. Ehyeh asher ehyeh is generally interpreted to mean "I will be what I will be," or I am that I am. The Tetragrammaton itself derives from the same verbal root. The name Ehyeh (Hebrew: אֶהְיֶה) denotes God's potency in the immediate future, and is traditionally considered to be part of YHWH.

Lesser names of and titles

  • Adir—"Strong One."
  • Adon Olam—"Master of the World."
  • Avinu Malkeinu—"Our Father, our King."
  • Boreh—"the Creator."
  • Ehiyeh sh'Ehiyeh—"I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh."
  • Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov—"God of Abraham, God of Isaac, God of Jacob."
  • El ha-Gibbor—"God the hero" or "God the strong one."
  • Emet—"Truth."
  • E'in Sof—"endless, the Void, infinite," Kabbalistic name of God.
  • Ro'eh Yisra'el—"Shepherd of Israel."
  • Ha-Kaddosh, Baruch Hu—"The Holy One, Blessed be He."
  • Kaddosh Israel—"Holy One of Israel."
  • Melech ha-Melachim—"The King of Kings" or Melech Malchei ha-Melachim "King of Kings of Kings," to express superiority to the earthly rulers title.
  • Makom or Hamakom—literally "the place," meaning "The Omnipresent."
  • Magen Avraham—"Shield of Abraham."
  • Ribbono shel `Olam—"Master of the World."
  • YHWH-Rapha—"The Lord that healeth" (Exodus 15:26).
  • YHWH-Niss"i (Yahweh-Nissi)—"The Lord our Banner" (Exodus 17:8-15).
  • YHWH-Shalom—"The Lord our Peace" (Judges 6:24).
  • YHWH-Ra-ah—"The Lord my Shepherd" (Psalm 23:1).
  • YHWH-Tsidkenu—"The Lord our Righteousness" (Jeremiah 23:6).
  • YHWH-Shammah(Jehovah-shammah)— "The Lord is present" (Ezekiel 48:35).
  • Tzur Israel—"Rock of Israel."

Kabbalistic use

The Shemhamphorasch, or 72-lettered Name of God

The kabbalistic book Sefer Yetzirah explains that the creation of the world was achieved by the manipulation of the sacred letters that form the names of God. Some kabbalistic rabbis permitted the pronunciation of the tetragrammaton for use in "practical kabbalah," which sought to achieve enlightenment or alter reality through the chanting of kabbalistic formulas. In the same way, a golem—an animated being created entirely from inanimate matter—was said to be created by using all permutations of God's name.

The system of cosmology of the Kabbalah deals extensively with several of the names of God. The 72-lettered name shown in the accompanying illustration is based on three verses in Exodus (14:19-21) beginning with "Vayyissa," "Vayyabo," "Vayyet," respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the Shemhamphorasch. A 42-lettered kabbalistic name of God contains various combinations of the names אהיה יהוה אדוני הויה, which when spelled out contains 42 letters.

One of the most important kabbalistic names of God is En Sof—אין סוף ("Infinite" or "Endless")—who is above/beyond the Sefirot or emanations of God.

Laws of writing the divine names

The Psalms in Hebrew and Latin. Manuscript on parchment, twelfth century.

According to Jewish tradition, the sacredness of the divine names must be recognized by the professional scribe who copies the scriptures, or inscribes the tiny scrolls inserted in the tefillin and the mezuzah. Before transcribing any of the divine names the scribe must prepare mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah (burial place for scripture), and a new page begun.

See also

Notes

  1. ↑ Harris, 1985.
  2. ↑ Occasionally this leads to controversy, as in the case of King Jeroboam I saying "here is elohim, O Israel." Does he mean, "here is God," or "here are your gods?" (1 Kings 12:28)

References
ISBN links support NWE through referral fees

  • Albright, William Foxwell. Yahweh and the Gods of Canaan; A Historical Analysis of Two Contrasting Faiths. Garden City, N.Y.: Doubleday, 1968. OCLC 442518
  • Berg, Yehudah. The 72 Names of God: Technology for the Soul. New York: Kabbalah Pub, 2003. ISBN 9781571891358
  • Burnett, Joel S. A Reassessment of Biblical Elohim. Atlanta, GA: Society of Biblical Literature, 2001. ISBN 9781589830165
  • Harris, Stephen L. Understanding the Bible: A Reader's Introduction. Palo Alto, Calif: Mayfield Pub. Co, 1985. ISBN 087484696X
  • Hoffman, Joel M. In the Beginning A Short History of the Hebrew Language. New York: New York University Press, 2004. ISBN 0814736548
  • Parke-Taylor, G. H. Yahweh: The Divine Name in the Bible. Waterloo, Ont: Wilfrid Laurier University Press, 1975. ISBN 9780889200135

External links

All links retrieved November 10, 2022.

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