Technical Section

(For those who like to dig)

There are blessings in the technical knowledge; however,
knowledge can be the enemy of faith.

Old Testament (Tenach)

Revelation of God through His names

Primary names of God.

English: God. Hebrew: <El, Elah, or Elohim>, Gen 1:1- "In the beginning God..."

<Elohim> (English form "God"), is the first of the primary names of God. Elohim is a plural noun in form but is singular in meaning when it refers to the true God. The emphasis in Gen 1:26 is on the diversity in God. Gen 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

The emphasis in v. 27 is on the harmony and unity of God.. Gen 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.

In Gen 3:22 we again see the plural form of the word suggesting the unity and diversity of God. Gen 3:22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: ...

English: LORD. Hebrew: <YHWH (Yahweh)>, Gen 2:4 - "...in the day that the LORD God made the earth and the heavens,"

LORD (Heb <YHWH> ) is the second of the primary names of God.

(1) The original meaning of the name "LORD" (perhaps pronounced Yahweh, in English <Jehovah>) is the <self-existent One;> literally (as in Exo 3:14), <He that is who He is,> therefore, <the eternal I AM.> .

(2) It is meaningful that the first appearance of the name <Yahweh> in Scripture follows the creation of man. It was God <(Elohim)> who said, "Let us make man in our image" (Gen 1:26); but when man, as in Gen 2, is to become dominant over creation, it is the LORD God <( Yahweh Elohim)> who acts. This clearly indicates a special relation of God, in His <Yahweh> character, to man, and all Scripture emphasizes this.

(3) <Yahweh> is distinctly the redemption name of God. When sin entered the world and man's redemption became necessary, it was <Yahweh Elohim> who sought the sinning ones (Gen 3:9 - 13) and clothed them with coats of skins (Gen 3:21), a clear picture of the righteousness provided by the LORD God through sacrifice. The first revelation of Himself by His name <Yahweh> was in connection with the redemption of the covenant people out of Egypt (Exo 3:13 - 17).

As Redeemer, emphasis is laid upon those attributes of <Yahweh> which the sin and salvation of man bring into application. These are (a) His holiness (Lev 11:44 - 45; 19:1 - 2; 20:26; Hab 1:12 - 13); (b) His hatred and judgment of sin (Deu 32:35 - 42; cp. Gen 6:5 - 7; Exo 34:6 - 7; Ps 11:4 - 6; 66:18); and (c) His love for and redemption of sinners, which he always carries out righteously. (Gen 3:21; 8:20 - 21; Exo 12:12 -13; Lev 16:2 - 3; Isa 53:5 - 6,10). Salvation by <Yahweh> apart from sacrifice is unknown in Scripture.

(4) LORD is also the distinctive name of God as in covenant with Israel (Exo 19:3; 20:1 - 2; Jer 31:31 -34).

English: Lord. Hebrew: <Adon or Adonai>, Gen 15:2 - And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

"Lord" (Heb <Adon, Adonai> ).

(1) The primary meaning of <"Adon," "Adonai,"> is <Master,> and it is applied in the O.T. (Tenach) Scriptures both to God and to man. The latter instances are distinguished by the omission of the capital. As applied to man, the word is used of two relationships: master and husband. Both these relationships exist between Messiah and the believer.

(2) Two principles belong in the relation of master and servant: (a) the master's right to implicit obedience; (b) the servant's right to direction in service (Isa 6:8 - 11). Clear distinction in the use of the divine names is illustrated in Exo 4:10 - 12. Moses feels his weakness and incompetency, and "Moses said to the LORD [Yahweh] , O my Lord, <[Adonai] ,> I am not eloquent," Since service is in question, Moses appropriately addresses Yahweh as Lord. But now power is in question, and it is not the Lord <(Adonai)> but Yahweh (LORD) who answers (referring to creation power) -"The LORD said to him, Who gave man his mouth? . . . Now go, and I will help you speak." The same distinction appears in Josh 7:8 - 11.

Compound names of God with <El>

English: God Almighty. Hebrew: <El Shaddai>, Gen 17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

"Almighty God." (Heb. <Shaddai>) is the name of God characteristically used by the patriarchs prior to the giving of the law at Sinai. Its most frequent occurrence is in the Book of Job, where <Shaddai> occurs thirty-one times. The name <Yahweh> largely replaces it from Exo 6 onward, where attention is centered more particularly on Israel as God's covenant people.

(1) <El Shaddai> is the name of God which sets Him forth primarily as the strengthener and satisfier of His people. It is sad that <Shaddai> was translated "Almighty." The primary name, <El> or <Elohim,> sufficiently signifies almightiness. "All-sufficient" would be better to express this characteristic use of the name in Scripture.

(2) Almighty God <(El Shaddai)> not only enriches but makes fruitful. The first occurrence of the name is (Gen 17:1 - 8). To a man ninety-nine years of age, and "as good as dead", He said: "I am the Almighty God <[El Shaddai] > . . . I will make my covenant between me and thee and will multiply thee exceedingly."

(3) As bestower of fruitfulness, Almighty God <(El Shaddai)> chastens His people. The moral connection of chastening with fruit-bearing, while being made quite clear in the (Brith Hadasha) is much more difficult to see in the O.T. (Tenach). The best O.T. example may be Ruth 1:20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. Hence, Almighty is the characteristic name of God in Job. The hand of <Shaddai> falls upon Job, the best man of his time, not in judgment but in purifying unto greater fruitfulness (Job 5:17 - 25).

English: Most High, or Most High God. Hebrew: <El Elyon>, Gen 14:18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

"Most high," or "most high God " (Heb <El Elyon>). <"Elyon"> means simply <highest; El Elyon> is "God the highest."

(1) The first revelation of this name (v. 18) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings (Gen 14:1 - 17), is met by Melchizedek, king of Salem . . . the "priest of the most high God " <(El Elyon),> who blesses Abram in the name of <El Elyon,> "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the king of Sodom offered of that spoil to Abram, his answer was: "I have lifted up mine hand unto the LORD [Yahweh] , the most high God <[El Elyon] ,> the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. (Gen 14:22 - 23).

(a) The LORD (Yahweh) is known to a Gentile king (Melchizedek) by the name "most high God " <(El Elyon);> (b) a Gentile is the priest of <El Elyon> and (c) His distinctive character as most high God is "possessor of heaven and earth."

Appropriately to this Gentile knowledge of God by His name "Most High," it is written that "the Most High divided to the nations [Gentiles] their inheritance when he separated the sons of Adam," etc. (Deu 32:8). As "possessor of heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared in Deu 32:8. The same thing is taught by the use of the name in Daniel, (Dan 3:26; 4:17,24,25,32,34; 5:18,21).

(2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres: (a) the heavenly authority of <El Elyon> ( Dan 4:35,37; Isa 14:13 - 14; ); (b) the earthly authority of <El Elyon> (Deu 32:8; 2 Sam 22:14 - 15; Ps 9:2 - 5; 21:7; 47:2 - 4; 56:2 - 3; 82:6,8; 83:16 - 18; 91:9 - 12; Dan 5:18).

English: Everlasting God. Hebrew: <El Olam>,

Gen 21:33 And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

"Everlasting God" (Heb <El Olam>).

(1) The Hebrew <Olam> is used in Scripture: (a) of secret or hidden things (e.g. Lev. 5:2, "hidden"; 2 ki. 4:27, "hid"; Ps 10:1, "hidest"); (b) of an indefinite time or age (Lev 25:32, "at any time"; Josh 24:2, "in old time"). Hence the word is used to express the eternal duration of the Being of God (Ps 90:2, "from everlasting to everlasting"); it is also the Hebrew synonym of the Greek <aion,> age.

(2) The ideas, therefore, of things kept secret and of indefinite duration combine in this word. Both ideas have been used to establish the questionable doctrine of the dispensations or ages. The "Everlasting God" <(El Olam)> is, therefore, that name in which He is the God whose wisdom has divided all time and eternity. It is not merely that He is eternal, but that He is God over eternal things.

English: Mighty God. Hebrew: <El Gibbor>,

Isa 9:6 ... and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Mighty God (Heb <El Gibbor>) is first used in Isaiah 9:6. Gibbor is used 157 times. Only in Neh 9:2, Ps. 24, and Isa. 9:6 is it used for the Mighty God and not the mighty men or giants.

Compound names of God with <YHWH>

English: LORD God. Hebrew: <YHWH (Yahweh) Elohim>, Gen 2:4; LORD God (Heb <Yahweh Elohim>) is the first of the compound names of God. LORD God is used distinctively: (1) Of the relation of God to man (a) as Creator (Gen 2:7 - 15); (b) as morally in authority over man (Gen 2:16 - 17); (c) as creating and governing the earthly relationships of man (Gen 2:18 - 24; 3:16 - 19,22 - 24); and (d) as redeeming man (Gen 3:8 - 15,21). (2) Of the relation of God to Israel (Gen 24:7; 28:13; Exo 3:15,18; 4:5; 5:1; 7:5; etc.; Deu 1:11,21; 4:1; 6:3; 12:1; etc.; Josh 7:13,19 - 20; 10:40,42; Jud 2:12; 1 Sam 2:30; 1 Ki 1:48; 2 Ki 9:6; 10:31; 1 Chr 22:19; 2 Chr 1:9; Ezra 1:3; Isa 21:17).

(2) In God's redemptive relation to man, various compound names of <Yahweh> are found which reveal Him as meeting every need of man from his lost state to the end. These compound names are: (a) <Yahweh-jireh,> "the LORD will provide" (Gen 22:13 - 14), i.e. will provide a sacrifice. (b) <Yahweh-rapha,> "the LORD who healeth" (Exo 15:26). That this refers to physical healing the context shows, but the deeper healing of soul is also implied. (c) <Yahweh-nissi,> "the LORD is my banner" (Exo 17:8 - 15). The name is interpreted by the context. The enemy was Amalek, a figure for the flesh, and the conflict that day illustrates the conflict of the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) <Yahweh-shalom,> "the LORD our peace," or "the LORD send peace" (Jud 6:24). Almost the whole ministry of <Yahweh> finds expression and illustration in that chapter. <Yahweh> hates and judges sin (vv. 1 - 5); <Yahweh> loves and saves sinners (vv. 7 - 18), but only through sacrifice. The (Brit Hadash) makes this so much more abundantly clear. (e) <Yahweh-tsidkenu,> "the LORD Our Righteousness" (Jer 23:6). This name of <Yahweh> occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail Him as <Yahweh-tsidkenu> - "the LORD Our Righteousness." (f ) <Yahweh-shammah,> "the LORD is present" (Ezek 48:35). This name signifies <Yahweh's> abiding presence with His people (Exo 33:14 -15; 1 Chr 16:27,33; Ps 16:11; 97:5).

English: Lord GOD. Hebrew: <Adonai YHWH (Yahweh)>, Gen 15:2 And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

English: LORD of hosts. Hebrew: <YHWH (Yahweh) Sabaoth>,

1 Sam 1:3 And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.

LORD Almighty (Heb <Yahweh Sabaoth>). <Sabaoth> means simply <hosts> , but with special reference to warfare or service. In use the two ideas are united; <Yahweh> is LORD of (warrior) hosts. It is the name, therefore, of the LORD in manifestation of power. "The LORD Almighty - he is the King of glory" (Ps 24:10), and accordingly in the O.T. this name is revealed in the time of Israel's need. It is never found in the Pentateuch, or directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about 80 times; Haggai employs it 14 times; Zechariah calls upon the LORD Almighty about 50 times; and in Malachi the name occurs about 25 times. The meanings and uses of this name may be thus summarized: (1) The word "hosts" is related to (a) heavenly bodies (Gen 2:1; Neh 9:6; Isa 40:26); (b) angels (Luke 2:13); (c) saints (Josh 5:15); and (d) sinners (Jud 4:2; 2 Sam 10:16; 2 Ki 5:1). As LORD Almighty, God is able to marshal all these hosts to fulfill His purposes and to help His people (Gen 32:1 - 2; Jud 5:20; 1 Sam 11:8 - 11; 1 Ki 22:19; 2 Ki 6:16 - 17; Isa 10:16; 14:24 - 27; Jer 27:6 - 8; 43:10 - 13; Acts 4:27 - 28). No wonder the Psalmist derives such confidence from this name (Ps 46:7,11). And (2), this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure (1 Ki 18:15; 19:14; Isa 1:9; 8:11 - 14; 9:13 - 19; 10:24 - 27; 31:4 - 5; Hag 2:4; Mal 3:16 - 17; James 5:4).

This revelation of God by His names is always made in connection with some particular need of His people. There can be no need of man to which these names do not answer. The names of God show that man's true resource is in God. Even human failure, and even sin when the gift of repentance comes, brings man to new and fuller understanding of the divine fullness.

The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshiped and served by men and angels. This Supreme Being is One, but, in some manner not fully revealed in the O.T., is a unity in plurality. This is shown by the use of the plural pronoun in the interrelation of God as evidenced in Gen 1:26; 3:22; Ps 110:1; and Isa 6:8. That the interrelation of God includes that of Father and Son is directly asserted in Ps 2:7; likewise the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (Gen 1:2; Num 11:25; 24:2; Jud 3:10; 6:34; 11:29; 13:25; 14:6,19; 15:14; 2 Sam 23:2; Job 26:13; 33:4; Ps 106:33; 139:7; Isa 40:7; 59:19; 63:10.

Holy Spirit (Tenach), Summary: (1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him and from His works. (2) He is revealed as sharing the work of creation and, therefore, as omnipotent (Gen 1:2; Job 26:13; 33:4; Ps 104:30); omnipresent (Ps 139:7); striving with men (Gen 6:3); enlightening (Job 32:8); enduing with constructive skill (Exo 28:3; 31:3); giving physical strength (Jud 14:6,19), executive ability, and wisdom (Jud 3:10; 6:34; 11:29; 13:25); enabling men to receive and utter divine revelations (Num 11:25; 2 Sam 23:2); and, generally, empowering the servants of God (Ps 51:12; Joel 2:28; Mic 3:8; Zech 4:6). (3) He is called holy (Ps 51:11); good (Ps 143:10); the Spirit of judgment and fire (Isa 4:4); the Spirit of the LORD, of wisdom, understanding, counsel, power, knowledge, the fear of the LORD (Isa 11:2), and of grace and supplication (Zech 12:10). (4) In the O.T. the Holy Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He wills; nor are conditions set forth by compliance with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a new covenant blessing consequent upon the death and resurrection of Messiah. And (5) the O.T. contains predictions of a future pouring out of the Spirit upon Israel (Ezek 37:14; 39:29), and upon "all flesh" (Joel 2:28 - 29). The expectation of Israel, therefore, was twofold - of the coming of Messiah-Immanuel, and of such a pouring out of the Spirit as the prophets described.

The incarnation is suggested in the theophanies, or appearances of God in human form (Gen 18:1,13,17 - 22; 32:24 - 30), and distinctly predicted in the promises connected with redemption (Gen 3:15) and with the Davidic Covenant ( Isa 7:13 - 14; 9:6 - 7; Jer 23:5 - 6). The revelation of God in the Brith Hadasha so illuminates that of the Tenach so that it is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Yeshua the Messiah. In promise, covenant, type, and prophecy the Tenach points forward to Him.

The revelation of God to man is one of authority and of redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The Tenach reveals the justice of God as fully as His mercy, but never in opposition to His mercy. The flood, may be seen as an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade him to faith and obedience.