Study 8 The Names of God
A study of the Names of God and the contexts in which they are used, can give insights into the Israelite/Hebrew/Jewish understanding of God. God’s names, particularly those of antiquity, relate to primitive and unsophisticated, yet sometimes, quite profound attitudes and beliefs.
The different names of God used in the Old Testament, as has been already stated, sometimes enable scholars to distinguish between the writings of the different authors. This use of the different names is very obvious in the first two chapters of Genesis. It is reasonably easy to separate some of the different pieces of writing by referring to the names of God that are used. Look at the Noah story for the words God and Lord in Genesis 6:9 - 9:17. See if you can make a few separations.
The second chapter of Genesis was written hundreds of years before the first. This chapter presents God as a gardener, working with soil, one who is concerned that the man is lonely, and has two attempts to make the man a companion. God talks with man, walks in the garden, brings the animals to man and later looks for man when he hides.
Written in a traditional and an unaffected manner, this story presents an amazing picture of God as busy and caring. God is immanent ‑ a word relating to the continuing presence of God in everyone and everything. The message - God is ‘here’ with us now.
The setting for this second chapter of Genesis is a localised garden. God is spoken of very anthropomorphically. The name of God in these stories is the proper name, Yahweh - the Lord , sometimes Yahweh Elohim - the Lord God, the name that was so holy that it should not be uttered. Although God was immanent/present in this story, it was totally inappropriate and dangerous for man to take any liberties with this name.
In chapter one, however, written hundreds of years after chapter two, God is portrayed as the One who commands the creation of all things in a totally pre‑determined systematic fashion, whose Word accomplishes that which is intended, who is utterly separate from his creation and who gives commands to each part of that creation, allotting to each its task and function. The tone of this passage is totally different to that of the second chapter. Here, God is transcendent ‑ a word relating to being beyond matter and having a continuing existence outside the created world. The message - God is ‘there’ always and separated from us.
The setting for this first chapter of Genesis, is the whole universe, as understood by these ancient writers. Sophisticated concepts like the sun and moon regulating religious festivals, continuance of species by reproduction, man’s dominance over all creatures and being made in the image of God, are all very well developed philosophical/theological ideas.
These concepts and the sort of language used, would have been totally out of place in the second chapter of Genesis.
The name of God in this first chapter is Elohim which is translated God. This word has its roots in some of the ancient Canaanite/Semitic religions where El was considered to be the supreme god amongst many, sometimes thought of as the father of all other gods. El is the supreme being.
The concepts accompanying this name had been much developed and refined over the centuries. El was always connected with power, authority, control, might and sovereignty. This name suits chapter 1 of Genesis, but certainly not chapter 2.
Look again for the words used for God - God and the Lord (or sometimes Lord God) in the first two chapters of Genesis. It is quite obvious where the transition occurs. Some printed Bibles now make a break in the text at the point of transition. The language and the pictures painted in the two chapters are quite different, associated with the different words/names for addressing God.
We have already addressed the inconsistency in the text about the use of the two names of God, El Shaddai meaning Almighty God, and Yahweh the proper name Lord, in a previous study.
The Hebrew word Yahweh which is translated Lord in our Bibles has a meaning. This meaning is linked with the English verb ‘to be’. It is like most names. Even though they are used as proper names, most of them have meanings as well.
Phyllis in English means ‘a little leaf’. John means ‘God is gracious’. Margaret means ‘pearl’. David means ‘beloved’. Mary, amongst other meanings is connected with ‘a wished-for child’. So, we could go on. There is no doubt that your name has some meaning. There are thousands listed on the Internet, all of which have their accompanying specific meaning.
Even though it is suggested by the Exodus 6:2-3 story that the name Yahweh is a new announcement to Moses, it is obvious that it was one of the very ancient names of God.
The actual full translation of the Hebrew word Yahweh is not completely clear. This is partly because Hebrew words were originally written without vowels, or vowel‑sounds. A Hebrew verb can have different meanings with the insertion of different vowels. The four consonants are Y,H,W,H, and by adding an ‘a’ and an ‘e’ the simple verb Yahweh is formed. This is translated ‘I am’.
However, if an ‘i’ is substituted for the ‘a’, this word, Yihweh is formed and would be translated ‘I cause to be’. This is called the causative form of the Hebrew verb.
Whichever is correct, both forms of the word emphasise the present nature of God. ‘I am’ means ‘the One who is’; ‘I am here, really present,’. However, ‘I cause to be’ means, ‘I cause everything that happens and exists’; ‘I will make things to come into being’. Thus Yahweh or Yihweh is not abstract and passive, but active and present in a concrete way. God’s self, God’s real person, is concentrated in the name. Quite profound insights!
It has been mentioned that this name was so holy that it should not be uttered. It was decreed a capital offence to speak it.
In Leviticus 24:16 -
Whoever utters the Name of the Lord shall be put to death; all the community shall stone him, alien or native, if he utters the Name, he shall be put to death.
It was feared that knowledge of this name could tempt people to think that they had some power over God. To even entertain such a thought would be so blasphemous that it would surely bring disaster on the whole nation. Thus, to utter ‘the Name’ was totally forbidden.
This practical concrete presence of God was emphasised even more by the name Yahweh Tsebaoth which means Lord of Hosts. Comment has already been made about the early connections of this name with the armies of Israel. The warrior god was associated with violence. Such verses as Exodus 14:14 present this belief. At the edge of the Red Sea, Moses, encouraging the Israelite slaves who were escaping from Egypt, says –
The Lord will fight for you; so hold your peace.
There are a number of different names of God which begin with EL. Each of these names gives more insight into how the Israelites thought of and related to, their God. El Shaddai, the name mentioned in Moses’ burning bush experience probably originally meant God, the one of the mountains. It is easy to understand why this name became God Almighty. There were probably links with the ancient mountain storms and thus the heavenly storm god.
This name occurs about 35 times in the Old Testament, many of which are in the book of Job.
Other names include El Elyon meaning God, the Exalted One or God, the most high - the name usually used in Hebrew poetry and in the liturgy of temple worship, referring to the transcendent majesty of God: El Olam meaning God, the everlasting One, God of Eternity - giving expression to the idea that God’s sovereignty continues through the ages, unaffected by the passage of time.
This is affirmed in Psalm 90:1‑2 -
Lord, thou hast been our refuge from generation to generation. Before the mountains were brought forth, or earth and world were born in travail, from age to age everlasting thou art God.
Yet other names include El Roi meaning God who sees, El Berith meaning God of the Covenant, El Elohe Israel meaning the God of Israel, and El Bethel, suggesting a very local presence of God, namely at Bethel ‑ which itself when translated literally ‑ Beth means house and El means God, thus giving, House of God.
Descriptive names that helped the Hebrews express their understanding of God included the Living God, The First and the Last, The ancient of Days, the God of Abraham, Isaac and Jacob, all of which added to the word‑pictures the Hebrews used. The profusion of names could have been brought about to create a number of picture images because they had always been expressly forbidden to make any idols or graven images.
One of the other significant aspects of the story of the Burning Bush is the fact that Moses asks God, ‘What is your name?’
In Exodus 3:13 we read -
Then Moses said to God, “If I go to the Israelites and tell them the god of their forefathers has sent me to them, and they ask me his name, what shall I say?”
For the Hebrew, to know a person’s name was to know something very significant about them. A name often exposed something important about the person. A name in the Hebrew culture, to some extent contained the person. For the Hebrew, if you knew someone’s name, it was like having some intimate knowledge of them. It suggested a very close relationship.
So Moses needed to convince the enslaved Israelites in Egypt that he had a special relationship with God and knowing God’s name would have been sufficient. If you knew someone’s name, it was considered that you could nearly exercise some sort of power over them. Hence Moses asks God God’s name and then, having been given it, has the evidence to show people in Egypt that he was very special to God.
A story concerning the power of knowing a name is the story in the New Testament of the man with the evil spirits.
In Mark 5:9 Jesus asks the man,
What is your name?’ and the man answers, “My name is legion,” he said, “there are so many of us”.
In knowing his name, Jesus gains power.
In the Bible sometimes a person’s name was changed after a significant event in their life. Jacob, which means heel-clasper, signifying the way he was born, grasping the heel of his twin brother Esau with his hand, was the name given to Jacob at his birth.
As stated in Genesis 25:26 -
Immediately afterwards his brother was born with his hand grasping Esau’s heel, and they called him Jacob.
Jacob’s name, however, was changed to Israel, which means strove with God, signifying that he had wrestled with God and survived. This is part of the story when Jacob wrestled all night.
It is reported in Genesis 32:27‑28 -
He said, “What is your name?”, and he answered, “Jacob.” The man said, “Your name shall no longer be Jacob, but Israel, because you have strove with God and with men, and have prevailed.”
Another striking example is that of Naomi, Ruth's mother‑in‑law. The Hebrew name Naomi means pleasure. She wanted her name changed because while she was in the land of Moab her husband and her two sons died; so when she returned to her home‑land she changed her name to Mara which means bitter.
This is recorded in Ruth 1:20 -
“Do not call me Naomi,” she said, “call me Mara, for it is a bitter lot that the Almighty has sent me. ...”
An example in the New Testament is the changing of the name of Simon to Peter. The word Simon comes from the same root as words that have to do with the idea of God being heard, and Petros means rock. After Simon’s declaration of faith in Jesus as the Messiah, the gospel writer has Jesus saying to Simon, as recorded in Matthew 16:18 -
And I say this to you: “You are Peter, the Rock; and on this rock I will build my church.”
The author/s of John’s Gospel make use of the Yahweh name in a very significant way. The gospel has Jesus speaking it in very many different situations at different times. These 'I am' sayings of Jesus are unique to John’s Gospel. They form a very significant continuing link right through that gospel. No other gospel mentions any of them.
There are two different ways in which the I am sayings are used. There are the I am sayings that identify Jesus with the God I am (Yahweh) and others that begin a statement about Jesus, claiming to be something; e.g. I am the light of the world.
The 'I am' sayings that identify Jesus with Yahweh are –
John 4:26, when Jesus is talking to the woman of Samaria -
The woman answered, “I know that Messiah (that is Christ) is coming. When he comes he will tell us everything.” Jesus said, “I am he, I who am speaking to you now.”
John 6:20, when Jesus comes to the disciples walking on the water -
They were terrified, but he called out, “It is I; do not be afraid.”’ The Greek reads, ‘ “I am”.
John 8:24, when Jesus is arguing with the Jews in the temple -
If you do not believe that I am what I am, you will die in your sins.
John 8:28, when Jesus is challenging the Jews who did not understand -
When you have lifted up the Son of Man you will know that I am what I am.
John 8:58, when Jesus is speaking about Abraham with Jews who were arguing with him -
Jesus said, “In very truth I tell you, before Abraham was born, I am.”
John 13:19 - Jesus speaking to his disciples after washing their feet -
I tell you this, before the event, so that when it happens you may know that I am what I am.
In John 18:5 & 7 Jesus was arrested in the garden. This is an interesting one because of the seemingly exaggerated behaviour of the soldiers. The response of the soldiers and police escorting Judas is one of shock-horror! Their reaction is one of utter amazement. They could not believe their ears! Jews just didn’t say the word! It was too sacred!! They fell to the ground!!!
John 18:5 & 7 -
Jesus knowing all that was coming upon him, went out to them and said, “Who is it you want?” “Jesus of Nazareth”, they answered. Jesus said, “I am he.” And there stood Judas the traitor with them. When he said, “I am he.”, they drew back and fell to the ground.
The second set of 'I am'' sayings, in which claims are made that Jesus is something special, include:
John 6:35,the same chapter as the story of the feeding of 5000 -
I am the bread of life. Whoever comes to me shall never be hungry, and whoever believes in me shall never be thirsty.
John 6:51, again connected with the ‘feeding’ story -
I am that living bread which has come down from heaven; if anyone eats this bread he will live for ever. Moreover, the bread which I will give is my own flesh; I give it for the life of the world.
John 8:12 -
I am the light of the world. No follower of mine shall wander in the dark; he shall have the light of life.
John 9:5, in a story just before he heals a blind man -
I am the light of the world,
John 10:7 & 9, when Jesus is talking about shepherds and sheep -
I am the gate of the sheepfold.’
and,
I am the door.
John 10: 11 & 14 -
I am the good shepherd, the good shepherd lays down his life for the sheep.’ and ‘I am the good shepherd; I know my sheep and my sheep know me.
John 11:25‑26, in the story of the raising of Lazarus -
I am the resurrection and I am life. If a man has faith in me, even though he die, he shall come to life; and no one who is alive and has faith shall ever die.
John 14:6, in the discourses Jesus has with his disciples -
I am the way, I am the truth and I am life; no one comes to the Father except by me.
John 15:1&5 -
I am the real vine, and my father is the gardener.
and, -
I am the vine and you are the branches.
These two sets of 'I am' sayings in John’s Gospel, show clearly that the author/s is/are proclaiming that Jesus and God are one –
As is stated at the beginning, John 1:1 -
When all things began, the Word already was. The Word dwelt with God, and what God was the Word was.
and then verse 14 -
So the Word became flesh; he came to dwell among us and we saw his glory, such glory as befits the Father’s only Son, full of grace and truth.
John’s Gospel states that Jesus reveals God as -
the living bread, the light of the world, the gate of the sheep, the good shepherd, the resurrection and the life, the way, the truth and the life, the real vine.
Other New Testament titles or names given to Jesus are Messiah, Son of God, Son of Man, Son of the living God, My Son, My Beloved Son, Son of David, Son of the most high God, His only Son, King of the Jews, Master, Good Master, Teacher, Lord, Good Lord, Lord and Master, My Lord and my God, Lord Jesus, Lord Jesus Christ, Rabbi, Sir, the Word, Lamb of God.
Just as some of the different concepts of God were enshrined in the Israelite names of God, so too the Christian gospel, particularly in the fourth gospel, is enshrined in the Names of Jesus.
Quotations and questions for discussion.
‘What’s in a name? A rose by any other name will smell as sweet.’
One of the big problems many have with our talk about God is that we always use the masculine gender.
If the ‘I am’ sayings are so important in John’s Gospel why are they not even mentioned in the other Gospels?
Does it matter to you whether or not Jesus actually said all the ‘I am’ statements? What if he didn’t?
What do the ‘I am’ sayings mean to you?
I find it very difficult remembering people’s names. Does that mean I am not really interested in people?
Print Booklet (Download and print double-side, flip on short edge) The text of the bookblets has been edited somewhat and because there are many pictures in the booklets, all reference to them has been omitted.