Exploring the Names of God in Scripture and Tradition
The names of God in Scripture reveal aspects of divine character and are central to understanding God's relationship with humanity. The concept of a name in biblical thought often signifies the nature or reputation of a person [10, 12].
One of the most significant names for God in the Old Testament is YHWH, often rendered as "the Lord." This name is sometimes referred to as the Tetragrammaton [10]. While the exact pronunciation has been lost, its significance is profound. When Moses inquired about God's name, he was given the response "I AM WHO I AM" (Exodus 3:14), which is closely associated with YHWH [8, 13]. This declaration emphasizes God's self-existence and eternal nature. The Jewish scholar Abraham Ibn Ezra notes that the divine name EHYH, derived from this exchange, is found uniquely in this passage [13]. The name YHWH was considered so sacred that in oral readings of Scripture, "the name" was sometimes substituted to avoid uttering it directly [10].
Another prominent name for God is Elohim. In some Psalms, Elohim is used interchangeably with YHWH, indicating its equal dignity as a proper name for God [11]. The use of different names for God in the Pentateuch has been a subject of scholarly discussion, with some, like Hengstenberg, arguing for their intentional and significant use [6].
The "name of the Lord" signifies God's self-revealed character and reputation [10]. To "misuse" or "make empty" the name of God is to act in a way that diminishes His significance or worth, such as breaking an oath made in His name or bringing shame upon Him through one's actions [12]. Conversely, those who "know thy name" are described as those who trust in God, recognizing His gracious, merciful, and saving nature, particularly as revealed in Christ [14]. The prophet Jeremiah, in a prayer on behalf of his people, appeals to God to act "for Thy name's sake," acknowledging God's presence and covenant with them [9].
Beyond these primary names, various biblical names for individuals incorporate elements that refer to God, reflecting a desire for or knowledge of the divine. For example, "Uel" means "desiring God" [1], "Deuel" means "the knowledge of God" [2], "Eldaah" means "knowledge of God" [3], and "Jediael" or "Jediel" means "the science, or knowledge, of God" [4, 5]. These names illustrate a cultural understanding where God's character was often integrated into personal identity.
The concept of God's name also carries an element of mystery. The Lord's name is described as a "divine secret," implying that while God reveals aspects of Himself, the full essence of the infinite cannot be entirely grasped or expressed by finite beings [7]. This perspective suggests that human language, while capable of describing God's attributes, cannot fully encapsulate His being.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Uel — desiring God”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Deuel — the knowledge of God”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Eldaah — knowledge of God”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Jediael — the science, or knowledge, of God”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Jediel — the knowledge, or renewing, of God”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 6.10: be found to Vitringa and others. Against this view, however, Hengstenberg argues with considerable force, in his Dissertation “on the Names of God in the Pentateuch;” and if some of his reasonings in the use of these names seem too refined for the simplicity of the Holy Scriptures, and for the comprehension of those to whom the Scriptures are chiefly addressed, yet we may discover the germ of very important truths, thought they may be, in some degree, hidden beneath a variety of fanciful developments. By a very careful examination”
- Jude (Protestant academic) “Tyndale House on Jude 13:17: 13:17-18 The Lord’s name is a divine secret (Gen 32:29; Exod 3:13-14). God knows our names, but in addressing him we are limited to terms of wonder and adoration, for the true essence of the infinite cannot be expressed or understood by the finite.”
- Exodus (Lutheran) “Keil & Delitzsch on Exodus 3:13: When Moses had been thus emboldened by the assurance of divine assistance to undertake the mission, he inquired what he was to say, in case the people asked him for the name of the God of their fathers. The supposition that the people might ask the name of their fathers' God is not to be attributed to the fact, that as the Egyptians had separate names for their numerous deities, the Israelites also would want to know the name of their own God. For, apart from the circumstance that the name by which God had revealed Himself to the fathers cannot have vanished en”
- Jeremiah (Lutheran) “Keil & Delitzsch on Jeremiah 14:7: The prayer. - Jer 14:7. "If our iniquities testify against us, O Jahveh, deal Thou for Thy name's sake, for many are our backslidings; against Thee have we sinned. Jer 14:8. Thou hope of Israel, his Saviour in time of need, why wilt Thou be as a stranger in the land, like a wayfarer that hath put up to tarry for a night? Jer 14:9. Why wilt Thou be as a man astonied, as a mighty man that cannot help, and yet Thou art in the midst of us, Jahveh, and Thy name is named upon us - O leave us not!" The prophet utters this prayer in the name of his people (cf. Jer 14”
- 1 Kings (Protestant academic) “Tyndale House on 1 Kings 5:4: 5:4-5 Unlike David, Solomon enjoyed peace [literally rest] on every side. Solomon’s name (Hebrew shlomoh) may be a variation of the word for “peace” (Hebrew shalom). • The name of the Lord signifies God’s self-revealed character and reputation. The Hebrew term translated the name was sometimes used in oral reading of Scripture so the reader could avoid uttering the personal name of God (the tetragrammaton—YHWH). The New Testament applies the term “the name” to Jesus (Acts 5:41; 3 Jn 1:7).”
- Psalms (Lutheran) “Keil & Delitzsch on Psalms 53:2: In both recensions of the Psalm the name of God occurs seven times. In Psa 14:1-7 it reads three times Elohim and four times Jahve; in the Psalm before us it is all seven times Elohim, which in this instance is a proper name of equal dignity with the name Jahve. Since the mingling of the two names in Psa 14:1-7 is perfectly intentional, inasmuch as Elohim in Psa 53:1, Psa 53:2 describes God as a Being most highly exalted and to be reverentially acknowledged, and in Psa 52:5 as the Being who is present among men in the righteous generation and who is mighty in t”
- Exodus (Protestant academic) “Tyndale House on Exodus 20:7: 20:7 In Hebrew, one’s name connotes nature and character (see study note on 3:13-22). To make the name of God empty (NLT, misuse) is to do anything that makes him appear insignificant or worthless. One way to do this is to invoke his name in an oath we do not mean to keep. But there are other, even more significant ways to bring shame on God’s name (see Num 20:12; Amos 2:7; cp. Matt 6:9).”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 3:15: I have shown that these four letters 315 The alef, heh, vav , and yod . are implied letters. Therefore the proper names 316 The divine names EHYH and YHVH . that are constructed from these four glorious letters are glorious names. Now the first of these divine names 317 EHYH . This term for God is found only in our verse. is only found here. It is not encountered elsewhere in Scripture. We know that when Moses spoke to Pharaoh he enunciated God’s name as written. He did not employ any substitute. 318 Moses sounded out YHVH when he referred to God. He did not re”
- Psalms (Baptist/Reformed) “John Gill on Psalms 9:9: And they that know thy name,.... As proclaimed in the Gospel, a God gracious and merciful, and forgiving sin; and as in Christ, in whom his name is, and in whom he is the God of love, grace, and mercy, though out of him a consuming fire; or the name of Christ himself, the Word of the Lord, who is the refuge of saints and sinners; his name Jesus, a Saviour: such who know him to be the able, willing, complete, all sufficient, and everlasting Saviour; who know his power and faithfulness to keep what is committed to him; and who know him not merely notionally and speculati”