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Names of God in Judaism

May 05, 2023

Judaism considers some names of God so holy that, once written, they should not be erased: YHWH, Adonai, El ("God"), Elohim ("God," a plural noun),[a] Shaddai ("Almighty"), and Tzevaot ("[of] Hosts"); some also include I Am that I Am.[1] Early authorities considered other Hebrew names mere epithets or descriptions of God, and wrote that they and names in other languages may be written and erased freely.[2] Some moderns advise special care even in these cases,[3] and many Orthodox Jews have adopted the chumras of writing "G-d" instead of "God" in English or saying Ṭēt-Vav (טו, lit. "9-6") instead of Yōd-Hē (יה, lit. "10-5" but also "Jah") for the number fifteen or Ṭēt-Zayin (טז, lit. "9-7") instead of Yōd-Vav (יו, lit. "10-6") for the Hebrew number sixteen.[4]

Hebrew name of God inscribed on the page of a Sephardic manuscript of the Hebrew Bible (1385)

Seven names of God

The names of God that, once written, cannot be erased because of their holiness[5] are the Tetragrammaton, Adonai, El, Elohim,[b] Shaddai, Tzevaot; some also include I Am that I Am.[1] In addition, the name Jah—because it forms part of the Tetragrammaton—is similarly protected.[6] The tanna Jose ben Halafta considered "Tzevaot" a common name in the second century[7] and Rabbi Ishmael considered "Elohim" to be one.[8] All other names, such as "Merciful", "Gracious" and "Faithful", merely represent attributes that are also common to human beings.[9]

YHWH

Main articles: Tetragrammaton, Yahweh, and Lord § Religion
 
The Tetragrammaton in Paleo-Hebrew (fl. 1100 BC – 500 AD) (two forms), and Aramaic (fl. 1100 BC – 200 AD) or modern Hebrew scripts.
 
The Tetragrammaton in the Ketef Hinnom silver scrolls with the Priestly Blessing from the Book of Numbers[10] (c. 600 BCE).

Also abbreviated Jah, the most common name of God in the Hebrew Bible is the Tetragrammaton, יהוה, that is usually transcribed as YHWH. Hebrew script is an abjad, so that the letters in the name are normally consonants, usually expanded as Yahweh in English.[11]

Modern Rabbinical Jewish culture judges it forbidden to pronounce this name. In prayers it is replaced by the word Adonai ("My Lord"), and in discussion by HaShem "The Name". Nothing in the Torah explicitly prohibits speaking the name[12] and the Book of Ruth shows it was being pronounced as late as the fifth century BCE.[13][n 1] Mark Sameth argues that only a pseudo name was pronounced, the four letters YHWH being a cryptogram which the priests of ancient Israel read in reverse as huhi, "heshe", signifying a dual-gendered deity, as earlier theorized by Guillaume Postel (16th century) and Michelangelo Lanci (19th century).[15][16][17][18] It had ceased to be spoken aloud by at least the 3rd century BCE, during Second Temple Judaism.[19] The Talmud relates, perhaps anecdotally, this began with the death of Simeon the Just.[20] Vowel points began to be added to the Hebrew text only in the early medieval period. The Masoretic Text adds to the Tetragrammaton the vowel points of Adonai or Elohim (depending on the context), indicating that these are the words to be pronounced in place of the Tetragrammaton (see Qere and Ketiv),[21][22] as shown also by the subtle pronunciation changes when combined with a preposition or a conjunction. This is in contrast to Karaite Jews, who traditionally viewed pronouncing the Tetragrammaton as a mitzvah because the name appears some 6800 times throughout the Tanakh; though most modern Karaites, under pressure and seeking acceptance from mainstream Rabbinical Jews, now also use the term Adonai instead,[23] and the Beta Israel, who pronounce the Tetragrammaton as "Yahu", but also use the Geʽez term Igziabeher.[24]

The Tetragrammaton appears in Genesis[25] and occurs 6,828 times in total in the Biblia Hebraica Stuttgartensia edition of the Masoretic Text. It is thought to be an archaic third-person singular of the imperfective aspect[n 2] of the verb "to be" (i.e., "[He] is/was/will be"). This agrees with the passage in Exodus where God names himself as "I Will Be What I Will Be"[26] using the first-person singular imperfective aspect, open to interpretation as present tense ("I am what I am"), future ("I shall be what I shall be"), or imperfect ("I used to be what I used to be").[27]

Rabbinic Judaism teaches that the name is forbidden to all except the High Priest of Israel, who should only speak it in the Holy of Holies of the Temple in Jerusalem on Yom Kippur. He then pronounces the name "just as it is written."[28] As each blessing was made, the people in the courtyard were to prostrate themselves completely as they heard it spoken aloud. As the Temple has not been rebuilt since its destruction in 70, most modern Jews never pronounce YHWH but instead read Adonai ("My Lord") during prayer and while reading the Torah and as HaShem ("The Name") at other times.[29][30] Similarly, the Vulgate used Dominus ("The Lord") and most English translations of the Bible write "the Lord" for YHWH and "the Lord God", "the Lord God" or "the Sovereign Lord" for Adonai YHWH instead of transcribing the name. The Septuagint may have originally used the Hebrew letters themselves amid its Greek text,[31][32] but there is no scholarly consensus on this point. All surviving Christian-era manuscripts use Kyrios (Κυριος, "Lord") or very occasionally Theos (Θεος, "God") to translate the many thousand occurrences of the Name. However, given the great preponderance of the anarthrous Kyrios solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian-era copyists involving Kyrios (see especially scribal activity in Acts),[33] Theos should probably not be considered historically as a serious early contender substitute for the divine Name.[improper synthesis?]

Adonai

 
Shefa Tal – A Kabbalistic explanation of the Priestly Blessing with Adonai inscribed.
 
Adonai
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Adonai (אֲדֹנָי ʾăḏōnāy, lit. "My Lords," a plural noun) is the possessive form of adon ("Lord"), along with the first-person singular pronoun enclitic.[n 3] As with Elohim, Adonai's grammatical form is usually explained as a plural of majesty. In the Hebrew Bible, it is nearly always used to refer to God (approximately 450 occurrences). As pronunciation of the Tetragrammaton came to be avoided in the Hellenistic period, Jews may have begun to drop the Tetragrammaton when presented alongside Adonai and subsequently expand it to cover for the Tetragrammaton in the forms of spoken prayer and written scripture. Owing to the expansion of chumra (the idea of "building a fence around the Torah"), the word "Adonai" itself has come to be too holy to say for Orthodox Jews outside of prayer, leading to its replacement by HaShem ("The Name").

The singular forms adon and adoni ("my lord") are used in the Hebrew Bible as royal titles,[34][35] as in the First Book of Samuel,[36] and for distinguished persons. The Phoenicians used it as a title of Tammuz, the origin of the Greek Adonis. It is also used very occasionally in Hebrew texts to refer to God (e.g. Psalm 136:3.)[37] Deuteronomy 10:17 has the proper name Yahweh alongside the superlative constructions "God of gods" (elōhê ha-elōhîm, literally, "the gods of gods") and "Lord of lords" (adōnê ha-adōnîm, "the lords of lords": כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים; KJV: "For the LORD your God is God of gods, and Lord of lords").[38]

The final syllable of Adonai uses the vowel kamatz, rather than patach which would be expected from the Hebrew for "my lord(s)". Professor Yoel Elitzur explains this as a normal transformation when a Hebrew word becomes a name, giving as other examples Nathan, Yitzchak, and Yigal.[39] As Adonai became the most common reverent substitute for the Tetragrammaton, it too became considered un-erasable due to its holiness. As such, most prayer books avoid spelling out the word Adonai, and instead write two yodhs (יְיָ) in its place.[40]

El

See also: El (deity) § Hebrew Bible
 
El
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El appears in Ugaritic, Phoenician and other 2nd and 1st millennium BCE texts both as generic "god" and as the head of the divine pantheon.[41] In the Hebrew Bible, El (אל, ʾel) appears very occasionally alone (e.g. Genesis 33:20, el elohe yisrael, "Mighty God of Israel",[42] and Genesis 46:3, ha'el elohe abika, "El the God of thy father"),[43] but usually with some epithet or attribute attached (e.g. El Elyon, "Most High El", El Shaddai, "El of Shaddai", El 'Olam "Everlasting El", El Hai, "Living El", El Ro'i "El my Shepherd", and El Gibbor "El of Strength"), in which cases it can be understood as the generic "god". In theophoric names such as Gabriel ("Strength of God"), Michael ("Who is like God?"), Raphael ("God's medicine"), Ariel ("God's lion"), Daniel ("God's Judgment"), Israel ("one who has struggled with God"), Immanuel ("God is with us"), and Ishmael ("God hears"/"God listens") it is usually interpreted and translated as "God", but it is not clear whether these "el"s refer to the deity in general or to the god El in particular.[44]

Elohim

Main article: Elohim

A common name of God in the Hebrew Bible is Elohim (אלהים, ʾĕlōhīm), the plural of אֱלוֹהַּ (Eloah). When Elohim refers to God in the Hebrew Bible, singular verbs are used. The word is identical to elohim meaning gods or magistrates, and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of 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 20:2). 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.

A number of scholars have traced the etymology to the Semitic root *yl, "to be first, powerful", despite some difficulties with this view.[45] 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)."

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 (CE 284–305).[46] Indeed, Gesenius states in his book Hebrew Grammar the following:[47]

The Jewish grammarians call such plurals ... plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. 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 Genesis 1:26 and 11:7; 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.

Mark S. Smith has cited the use of plural as possible evidence to suggest an evolution in the formation of early Jewish conceptions of monotheism, wherein references to "the gods" (plural) in earlier accounts of verbal tradition became either interpreted as multiple aspects of a single monotheistic God at the time of writing, or subsumed under a form of monolatry, wherein the god(s) of a certain city would be accepted after the fact as a reference to the God of Israel and the plural deliberately dropped.[48]

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. 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) as a simple plural in those instances.

Shaddai

Main article: El Shaddai

El Shaddai (אל שדי, ʾel šaday, pronounced [ʃaˈdaj]) is one of the names of God in Judaism, with its etymology coming from the influence of the Ugaritic religion on modern Judaism. El Shaddai is conventionally translated as "God Almighty". While the translation of El as "god" in Ugaritic/Canaanite languages is straightforward, the literal meaning of Shaddai is the subject of debate.

Tzevaot

Tzevaot, Tsebaoth or Sabaoth (צבאות, ṣəḇāʾōṯ, [tsvaot] ( listen), lit. "Armies"), usually translated "Hosts", appears in reference to armies or armed hosts of men but is not used as a divine epithet in the Torah, Joshua, or Judges. Starting in the Books of Samuel, the term "Lord of Hosts" appears hundreds of times throughout the Prophetic books, in Psalms, and in Chronicles.

The Hebrew word Sabaoth was also absorbed in Ancient Greek (σαβαωθ, sabaōth) and Latin (Sabaoth, with no declension). Tertullian and other patristics used it with the meaning of "Army of angels of God".[49]

Ehyeh

Main article: I Am that I Am

Ehyeh asher ehyeh (אֶהְיֶה אֲשֶׁר אֶהְיֶה) is the first of three responses given to Moses when he asks for God's name in the Book of Exodus.[26] The King James Version of the Bible translates the Hebrew as "I Am that I Am" and uses it as a proper name for God.

 
Ehyeh-Asher-Ehyeh
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The word ehyeh is the first-person singular imperfect form of hayah, "to be". Biblical Hebrew does not distinguish between grammatical tenses. It has instead an aspectual system in which the imperfect denotes any actions that are not yet completed,[50][51][52] Accordingly, Ehyeh asher ehyeh can be rendered in English not only as "I am that I am" but also as "I will be what I will be" or "I will be who I will be", or "I shall prove to be whatsoever I shall prove to be" or even "I will be because I will be". Other renderings include: Leeser, "I Will Be that I Will Be"; Rotherham, "I Will Become whatsoever I please", Greek, Ego eimi ho on (ἐγώ εἰμι ὁ ὤν), "I am The Being" in the Septuagint,[53] and Philo,[54][55] and Revelation[56] or, "I am The Existing One"; Latin, ego sum qui sum, "I am Who I am."

The word asher is a relative pronoun whose meaning depends on the immediate context, so that "that", "who", "which", or "where" are all possible translations of that word.[57]

Other names and titles

Baal

Main article: Baal

Baal (/ˈbeɪəl/),[58][n 4] properly Baʿal,[n 5] meant "owner" and, by extension, "lord",[63] "master", and "husband" in Hebrew and the other Northwest Semitic languages.[64][65] In some early contexts and theophoric names, it and Baali (/ˈbeɪəlaɪ/; "My Lord") were treated as synonyms of Adon and Adonai.[66] After the time of Solomon[67] and particularly after Jezebel's attempt to promote the worship of the Lord of Tyre Melqart,[66] however, the name became particularly associated with the Canaanite storm god Baʿal Haddu and was gradually avoided as a title for Yahweh.[67] Several names that included it were rewritten as bosheth ("shame").[68] The prophet Hosea in particular reproached the Israelites for continuing to use the term:[69]

"It will come about in that day," declares the Lord, "That you will call Me Ishi[n 6] And will no longer call Me Baali."[71]

Elah

Elah (אֱלָה; Imperial Aramaic: ܐܠܗ; pl. "Elim or Elohim") is the Aramaic word for God and the absolute singular form of ܐܲܠܵܗܵܐ, ʾalāhā. The origin of the word is from Proto-Semitic ʔil and is thus cognate to the Hebrew, Arabic, Akkadian, and other Semitic languages' words for god. Elah is found in the Tanakh in the books of Ezra, Jeremiah (Jeremiah 10:11,[72] the only verse in the entire book written in Aramaic),[73] and Daniel. Elah is used to describe both pagan gods and the Abrahamic God.

  • Elah Yisrael, God of Israel (Ezra 5:1)
  • Elah Yerushelem, God of Jerusalem (Ezra 7:19)
  • Elah Shemaya, God of Heaven (Ezra 7:23)
  • Elah-avahati, God of my fathers, (Daniel 2:23)
  • Elah Elahin, God of gods (Daniel 2:47)

El Roi

Main article: El Roi

In the Book of Genesis, Hagar uses this name for the God who spoke to her through his angel. In Hebrew, her phrase "El Roi", literally, "God of Seeing Me",[74] is translated in the King James Version as "Thou God seest me."[75][76]

Elyon

 
`Elyon
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Main article: Elyon

The name Elyon (עליון) occurs in combination with El, YHWH, Elohim and 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, one that the Greeks wrote as Έλιονα.

Eternal One

"The Eternal One" or "The Eternal" is increasingly used, particularly in Reform and Reconstructionist communities seeking to use gender-neutral language.[77] In the Torah, YHWH El Olam ("the Everlasting God") is used at Genesis 21:33 to refer to God.[78]

HaShem

 
Biblical text on a synagogue in Holešov, Czech Republic: "HaShem (ה׳‎) kills and makes alive; He brings down to Sheol and raises up." (1 Samuel 2:6)
 
Sign near the site of the Safed massacre, reading הי״ד‎ (H.Y.D., abbreviation of הַשֵּׁם יִנקּוֹם דָּמו‎‎ HaShem yinkom damo, “may HaShem avenge his blood”)).
"HaShem" redirects here. For people with similar names, see Hashem.

It is common Jewish practice to restrict the use of the names of God to a liturgical context. In casual conversation some Jews, even when not speaking Hebrew, will call God HaShem (השם), which is Hebrew for "the Name" (cf. Leviticus 24:11 and Deuteronomy 28:58). When written, it is often abbreviated to ה׳. Likewise, when quoting from the Tanakh or prayers, some pious Jews will replace 'Adonai' with 'HaShem'. For example, when making audio recordings of prayer services, 'HaShem'[79] will generally be substituted for 'Adonai'.

A popular expression containing this phrase is Baruch HaShem, meaning "Thank God" (literally, "Blessed be the Name").[80]

Samaritans use the Aramaic equivalent Shema (שמא, "the name") in much the same situations as Jews use HaShem.

Shalom

Main article: Shalom

Talmudic authors,[81] ruling on the basis of Gideon's name for an altar ("YHVH-Shalom", according to Judges 6:24), write that "the name of God is 'Peace'" (Pereq ha-Shalom, Shabbat 10b); consequently, a Talmudic opinion (Shabbat, 10b) asserts that one would greet another with the word shalom in order for the word not to be forgotten in the exile. But one is not permitted to greet another with the word Shalom in unholy places such as a bathroom, because of the holiness of the name.

Shekhinah

Main article: Shekhinah

Shekhinah (שכינה) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of God dwelling either in the 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 with 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.[citation needed] The term, however, may not be a name, as it may merely describe the presence of God, and not God Himself.

Uncommon or esoteric names

  • Abir – "Strong One"[82]
  • Adir – "Great One"[83]
  • Adon Olam – "Master of the World"
  • Aibishter – "The One Above" (Yiddish)
  • Aleim – sometimes seen as an alternative transliteration of Elohim, A'lim "عليم" in Arabic means "who intensively knows", A'alim "عالم" means "who knows", the verb is A'lima علم means "knew", while Allahumma "اللهم" in Arabic equals to "O'God" and used to supplicate him for something.
  • Aravat (or Avarat) – "Father of Creation"; mentioned once in 2 Enoch, "On the tenth heaven is God, in the Hebrew tongue he is called Aravat".
  •  Avinu Malkeinu (help·info) – "Our Father, Our King"
  •  Bore (help·info) – "The Creator"
  • Dibbura or Dibbera – "The Word (The Law)" – used primarily in the Palestinian Targums of the Pentateuch (Aramaic); e.g. Num 7:89, The Word spoke to Moses from between the cherubim in the holy of holies.
  • Ehiyeh sh'Ehiyeh – "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh"
  • Ani Sh'ani - "I am that I am": another modern Hebrew form of "Ehyeh asher Ehyeh"
  • Ein Sof – "Endless, Infinite", Kabbalistic name of God
  • El ha-Gibbor – "God the Hero" or "God the Strong" or "God the Warrior". Allah jabbar "الله جبار" in Arabic means "the God is formidable and invincible"
  • Emet – "Truth" (the "Seal of God."[84][85][86] [Cf.[87]] The word is composed of the first, middle, and last letters of the Hebrew alphabet. See also Alpha and Omega#Judaism)
  • HaKadosh, Barukh Hu (Hebrew); Kudsha, Brikh Hu (Aramaic); تبارك القدوس (Arabic) – "The Holy One, Blessed Be He"
  • HaRachaman – "The Merciful One"; Rahman – رحمن" (Arabic)
  • Kadosh Israel – "Holy One of Israel"
  • Magen Avraham – "Shield of Abraham"
  • Makom or HaMakom – literally "The Place", perhaps meaning "The Omnipresent" (see Tzimtzum)
  • Malbish Arumim – "Clother of the Naked"
  • Matir Asurim – "Freer of the Captives"
  • Mechayeh HaKol In Arabic al-Muhyi al-Kull محيي الكل – "Life giver to All" (Reform version of Mechayeh Metim)
  • Mechayeh Metim – "Life giver to the Dead"
  • Melech HaMelachim – "The King of Kings" or Melech Malchei HaMelachim "The King, King of Kings", to express superiority to the earthly ruler's title. Arabic version of it is مالك الملك (Malik al-Mulk).
  • Melech HaOlam – "The King of the World"
  • Memra d'Adonai – "The Word of the LORD" (plus variations such as "My Word") – restricted to the Aramaic Targums (the written Tetragrammaton is represented in various ways such as YYY, YWY, YY, but pronounced as the Hebrew "Adonai")
  • Mi She'amar V'haya Ha`olam – "He who spoke, and the world came into being."
  • Netzakh Yisrael – "The Glory of Israel" (1 Samuel 15:29)
  • Oseh Shalom – "Maker of Peace"
  • Pokeach Ivrim – "Opener of Blind Eyes"
  • Ribono shel'Olam – "Master of the World". Arabic version of it is رب العلمين ("Rabb al-‘Alamin)
  • Rachmana – "The Merciful One" (Aramaic)
  • Ro'eh Yisra'el – "Shepherd of Israel"
  • Rofeh Cholim – "Healer of the Sick"
  • Shomer Yisrael – "Guardian of Israel"[88]
  • Somech Noflim – "Supporter of the Fallen"
  • Tzur Israel – "Rock of Israel"
  • YHWH-Niss'i (Adonai-Nissi) – "The LORD Our Banner"[89]
  • YHWH-Rapha – "The LORD that Healeth"[90]
  • YHWH-Ro'i – "The LORD My Shepherd"[91]
  • YHWH-Shalom – "The LORD Our Peace"[92]
  • YHWH-Shammah (Adonai-shammah) – "The LORD Is Present"[93]
  • YHWH-Tsidkenu – "The LORD Our Righteousness"[94][95]
  • YHWH-Yireh (Adonai-jireh) – "The LORD Will Provide"[96]
  • Yotsehr 'Or – "Fashioner of Light"
  • Zokef kefufim – "Straightener of the Bent"

Writing divine names

 
The Psalms in Hebrew and Latin. Manuscript on parchment, 12th century.

In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional sofer (scribe) who writes Torah scrolls, or tefillin and mezuzah. Before transcribing any of the divine titles or name, they prepare mentally to sanctify them. Once they begin a name, they do not stop until it is finished, and they must not be interrupted while writing it, even to greet a king. If an error is made in writing 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.

Kabbalistic use

One of the most important names is that of the Ein Sof (אין סוף "Endless"), which first came into use after 1300 CE.[97] Another name is derived from the names אהיה יהוה אדוני הויה. By spelling these four names out with the names of the Hebrew letters (אלף, הא, ואו, יוד, דלת and נון)[clarification needed] this new forty-five letter long name is produced. Spelling the letters in יהוה (YHWH) by itself gives יוד הא ואו הא. Each letter in Hebrew is given a value, according to gematria, and the value of יוד הא ואו הא is also 45.[citation needed]

The seventy-two-fold name is derived from three verses in Exodus 14:19–21. Each of the verses contains 72 letters. When the verses are read boustrophedonically 72 names, three letter each, are produced (the niqqud of the source verses is disregarded in respect to pronunciation). Some regard this name as the Shemhamphorasch. The Proto-Kabbalistic book Sefer Yetzirah describe how the creation of the world was achieved by manipulation of these 216 sacred letters that form the names of God.

Erasing the name of God

3 And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place. 4 Ye shall not do so unto the LORD your God.

— Deuteronomy 12:3–4[98]

From this it is understood by the rabbis that one should not erase or blot out the name of God. The general halachic opinion is that this only applies to the sacred Hebrew names of God, not to other euphemistic references; there is a dispute as to whether the word "God" in English or other languages may be erased or whether Jewish law and/or Jewish custom forbids doing so, directly or as a precautionary "fence" about the law.[99]

The words "God" and "Lord" are written by some Jews as "G-d" and "L-rd" as a way of avoiding writing any name of God in full out. The hyphenated version of the English name ("G-d") can be destroyed, so by writing that form, religious Jews prevent documents in their possession with the unhyphenated form from being destroyed later. Alternatively, a euphemistic reference such as Hashem (literally, "the Name") may be substituted, or an abbreviation thereof, such as in B''H (בְּעֶזרַת הַשֵׁם B'ezrat Hashem "with the help of the Name").[100]

See also

Explanatory notes

  1. ^ The World English Bible translation: "Behold, Boaz came from Bethlehem, and said to the reapers, 'Yahweh be with you.' They answered him, "Yahweh bless you.'"[14] The book is traditionally ascribed to the prophet Samuel, who lived in the 11th and 10th centuries BC; but a date of the 6th or 5th century BC for the passage is more common among subscribers to the Documentary Hypothesis regarding the development of the Hebrew Bible canon.
  2. ^ Biblical Hebrew did not have strictly defined past, present, or future tenses, but merely perfective and imperfective aspects, with past, present, or future connotation depending on context: see Modern Hebrew verb conjugation#Present tense.
  3. ^ Gesenius, Hebrew Grammar, §124i (on plurale maiestatis): "Further, אֲדֹנִים, as well as the singular אָדוֹן, (lordship) lord, e.g. אֲדֹנִים קָשֶׁה a cruel lord, Is 19:4; אֲדֹנֵי הָאָרֶץ the lord of the land, Gn 42:30, cf. Gn 32:19; so especially with the suffixes of the 2nd and 3rd persons אֲדֹנֶיךָ, אֲדֹנַיִךְ ψ 45:12, אֲדֹנָיו, &c., also אֲדֹנֵינוּ (except 1 S 16:16); but in 1st sing. always אֲדֹנִי. So also בְּעָלִים (with suffixes) lord, master (of slaves, cattle, or inanimate things; but in the sense of maritus, always in the singular), e.g. בְּעָלָיו Ex 21:29, Is 1:3, &c."
  4. ^ The American pronunciation is usually the same[59][60] but some speakers prefer variants closer to the original sound, such as /bɑːˈɑːl, bɑːl/.[60][61]
  5. ^ The half ring ⟨ʿ⟩ or apostrophe ⟨'⟩ in the name Baʿal marks the original words' glottal stop, a vocalization which appears in the middle of the English word "uh-oh".[62]
  6. ^ Literally, "my husband".[70]

References

Citations

  1. ^ a b This is the formulation of Joseph Karo (SA YD 276:9). Maimonides (MT Yesodei haTorah 6:2), Jacob ben Asher (AT YD 276), and Isaac Alfasi (HK Menachot 3b) also included I Am that I Am, as do many later authorities, including Moses Isserles (SA YD 276:9). The original lists are found in y. Megillah 1:9 and b. Shavuot 35a, with some MSS agreeing with each authority. Maimonides and followers give the number of names as seven; however, manuscript inconsistency makes it difficult to judge which are included.
  2. ^ e.g. Akiva Eiger (Hagahot to SA YD 276:9) and Shabbatai HaKohen (SK YD 179:11). Yechiel Michel Epstein (AH HM 27) was the first major authority to explicitly disagree. See also J. David Bleich, Contemporary Halakhic Problems Vol. I ch. IX.
  3. ^ Epstein, Jonathan Eybeschutz, Urim veTumim 27:2, Yaakov Lorberbaum, Netivot ha-Mishpat 27:2, etc.
  4. ^ Rich, Tracey R. (1996), , Judaism 101, archived from the original on 3 June 2019, retrieved 31 Aug 2015
  5. ^ "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...", "Names of God", 1906 Jewish Encyclopedia
  6. ^ Maimonides. "Yesodei ha-Torah - Chapter 6". Mishneh Torah - Sefer Madda. Translated by Eliyahu Touger. Chabad.org. Retrieved 2017-08-10.
  7. ^ Jose ben Halafta, Soferim, 4:1, Yer. R.H., 1:1; Ab. R.N., 34.[clarification needed]
  8. ^ Rabbi Ishmael, Sanhedrin, 66a.
  9. ^ Sheb. 35a.[clarification needed]
  10. ^ Num. 6:23–27.
  11. ^ Robert Alter (2018). The Hebrew Bible: A Translation with Commentary, Volume 3. W. W. Norton & Company. p. 696. ISBN 978-0-393-29250-3. OCLC 1107699156.
  12. ^ Byrne, Máire (2011), The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue, A&C Black, p. 24
  13. ^ Ruth 2:4
  14. ^ Ruth 2:4 (WEB).
  15. ^ Sameth, Mark (2020). The Name: A History of the Dual-Gendered Hebrew Name for God. Wipf and Stock. p. 25. ISBN 978-1-5326-9384-7.
  16. ^ Wilkinson, Robert (2015). Tetragrammaton: Western Christians and the Hebrew Name of God. Boston: Brill. p. 337. ISBN 9789004288171.
  17. ^ Postel, Guillaume (1969). Secret, François (ed.). Le thrésor des prophéties de l'univers (in French). Springer. p. 211. ISBN 9789024702039.
  18. ^ Lanci, Michelangelo (1845). Paralipomeni alla illustrazione della sagra Scrittura (in Italian) (Facsmile of the first ed.). Dondey-Dupre. pp. 100–113. ISBN 978-1274016911.
  19. ^ Harris, Stephen L. (1985), Understanding the Bible: A Reader's Introduction (2nd ed.), Palo Alto, Calif.: Mayfield, p. 21
  20. ^ Yoma; Tosefta Sotah 13
  21. ^ Johannes Botterweck, G.; Ringgren, Helmer; Fabry, Heinz-Josef (6 December 1974). Otto Eissfeldt "אדון ādhōn" en G. Johannes Botterweck, Helmer Ringgren, 'Theological Dictionary of the Old Testament (Eerdmans1974), vol. I, p. 71. ISBN 9780802823250.
  22. ^ Bovon, François (2009). François Bovon, New Testament and Christian Apocrypha: Collected Studies II (Mohr Siebeck 2009), p. 20. ISBN 9783161490507.
  23. ^ "Pseudo-Qumisian Sermon to the Karaites", American Academy for Jewish Research, XLIII: 49–105, 1976
  24. ^ Kaplan, Steven (1992). The Beta Israel (Falasha) in Ethiopia. NYU Press. p. 29. ISBN 0814748481.
  25. ^ Gen. 2:4
  26. ^ a b Exod. 3:14
  27. ^ "Biblical Hebrew Grammar for Beginners", University of Texas at Austin
  28. ^ "The Tetragrammaton—The Unpronounceable Four-Letter Name of God", My Jewish Learning, retrieved 17 September 2014
  29. ^ "Hebrew Name for God—Adonai", Hebrew for Christians, retrieved 21 May 2014
  30. ^ "Adonai", Theopedia
  31. ^ Origen, Commentary on Psalms 2:2.
  32. ^ Jerome, Prologus Galeatus.
  33. ^ see Larry W. Hurtado, "God or Jesus? Textual Ambiguity and Textual Variants in Acts of the Apostles," in Texts and Traditions: Essays in Honour of J. Keith Elliott, eds. Peter Doble and Jeffrey Kloha. Leiden/Boston: Brill, 2014. Pp. 239-54.
  34. ^ "Lord", International Standard Bible Encyclopedia, p. 157
  35. ^ "Adonai and Adoni (Psalm 110:1)", Focus on the Kingdom, Restoration Fellowship, retrieved 5 June 2015
  36. ^ 1 Samuel 29:8
  37. ^ Psalm 136:3
  38. ^ Deuteronomy 10:17
  39. ^ Yoel Elitzur, Shemot HaEl VeTaarichei Ketivat Sifrei HaMiqra, published in Be'einei Elohim VaAdam, Beit Morasha Jerusalem: 2017, p. 407 footnote 24; see also link.
  40. ^ Robert James Victor Hiebert; Claude E. Cox; Peter John Gentry (2001). The Old Greek Psalter: Studies in Honour of Albert Pietersma. Sheffield: Sheffield Acad. Press. p. 129. ISBN 1-84127-209-4.
  41. ^ Toorn, Karel van der; Becking, Bob (1999). K. van der Toorn, Bob Becking, Pieter Willem van der Horst, Dictionary of deities and demons in the Bible, pp. 274-277. ISBN 9780802824912. Retrieved 2011-12-05.
  42. ^ KJV margin at Gen. 33:20
  43. ^ Genesis 46:3
  44. ^ Toorn, Karel van der; Becking, Bob; van der Horst, Pieter Willem (1999). Dictionary of deities and demons in the Bible. pp. 277–279. ISBN 9780802824912. Retrieved 2011-12-05.
  45. ^ Mark S. Smith (2008). God in Translation: Deities in Cross-Cultural Discourse in the Biblical World. Coronet Books Incorporated. p. 15. ISBN 9783161495434. Retrieved 2011-12-05.
  46. ^ 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
  47. ^ Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)
  48. ^ Mark S. Smith, God in Translation: Deities in Cross-Cultural Discourse in the Biblical World, vol. 57 of Forschungen zum Alten Testament, Mohr Siebeck, 2008, ISBN 978-3-16-149543-4, p. 19.; Smith, Mark S. (2002), "The Early History of God: Yahweh and the Other Deities in Ancient Israel" (Biblical Resource Series)
  49. ^ Georges, O. Badellini, F. Calonghi, Dizionario latino-italiano [Latin-to-Italian Dictionary], Rosenberg & Sellier, Turin, 17th edition, 1989, page 2431 of 2959
  50. ^ "Biblical Hebrew".
  51. ^ "Hebrew Tenses". 31 January 2022.
  52. ^ "Biblical Hebrew Grammar do Beginners" (PDF).
  53. ^ "Exodus 3:14 LXX". Bibledatabase.net. Retrieved 2014-05-21.
  54. ^ Yonge. Philo Life Of Moses Vol.1 :75
  55. ^ Life of Moses I 75, Life of Moses II 67,99,132,161 in F.H. Colson Philo Works Vol. VI, Loeb Classics, Harvard 1941
  56. ^ Rev.1:4,1:8.4:8 UBS Greek Text Ed.4
  57. ^ Seidner, 4.
  58. ^ Oxford English Dictionary (1885), "Baal, n."
  59. ^ Oxford Dictionaries (2015), ""
  60. ^ a b Merriam-Webster Online (2015), "baal".
  61. ^ Webb's Easy Bible Names Pronunciation Guide (2012), "Baal".
  62. ^ Cleghorn & al. (2011), p. 87.
  63. ^ Herrmann (1999), p. 132.
  64. ^ Pope (2006).
  65. ^ DULAT (2015), "bʕl (II)".
  66. ^ a b BEWR (2006), "Baal".
  67. ^ a b Encyclopaedia Judaica, 2nd ed., vol. VII, p. 675
  68. ^ ZPBD (1963).
  69. ^ Hos. 2:16.
  70. ^ Uittenbogaard, Arie, Ishi | The amazing name Ishi : meaning and etymology, Abarim Publications, retrieved 21 May 2014
  71. ^ Hos. 2:16 (NASB).
  72. ^ Jeremiah 10:11
  73. ^ Torrey 1945, 64; Metzger 1957, 96; Moore 1992, 704,
  74. ^ Gen. 16:13
  75. ^ Gen. 16:13 KJV.
  76. ^ "Genesis 16:13 So Hagar gave this name to the LORD who had spoken to her: "You are the God who sees me," for she said, "Here I have seen the One who sees me!"".
  77. ^ Matthew Berke, GOD AND GENDER IN JUDAISM, First Things, June 1995; Mel Scult, The Radical American Judaism of Mordecai M. Kaplan, Indiana University Press, 2013. p. 195.
  78. ^ Gen 21:33.
  79. ^ "What is HaShem?".
  80. ^ Greenbaum, Elisha. "Thank G-d!". Chabad.org. Retrieved 15 February 2015.
  81. ^ Rabbi Adah ben Ahabah and Rabbi Haninuna (possibly citing "'Ulla")
  82. ^ "H46 – 'abiyr – Strong's Hebrew Lexicon (KJV)". Blue Letter Bible. Retrieved 20 November 2017.
  83. ^ "H117 – 'addiyr – Strong's Hebrew Lexicon (KJV)". Blue Letter Bible. Retrieved 21 November 2017.
  84. ^ "Yoma 69b:7-8". www.sefaria.org. Retrieved 2020-11-26.
  85. ^ "Shabbat 55a:12". www.sefaria.org. Retrieved 2020-11-26.
  86. ^ "Bereishit Rabbah 81:2". www.sefaria.org. Retrieved 2020-11-26.
  87. ^ "Isaiah 44:6". www.sefaria.org. Retrieved 2020-11-26.
  88. ^ Psalms 121:4
  89. ^ Exodus 17:8–15
  90. ^ Exodus 15:26
  91. ^ Psalms 23:1
  92. ^ Judges 6:24
  93. ^ Ezekiel 48:35
  94. ^ Names of God 2011-04-13 at the Wayback Machine
  95. ^ Jeremiah 23:6
  96. ^ Genesis 22:13–14
  97. ^ Encyclopaedia Judaica, 2nd ed., vol. VI, Keter Publishing House, p. 232
  98. ^ Deuteronomy 12:3–4
  99. ^ . Shaimos.org. Archived from the original on 2011-12-27. Retrieved 2011-12-05.
  100. ^ Davidson, Baruch (2011-02-23). "Why Don't Jews Say G‑d's Name? - On the use of the word "Hashem" - Chabad.org". Chabad.org. Retrieved 2023-04-15.
  1. ^ Including variations of, such as: Eloah (the singular), Elohei (the construct plural), Elohekha, eloheikhem, etc.
  2. ^ Including variations of, such as: Eloah (the singular), Elohei (the construct plural), Elohekha, eloheikhem, etc.

Bibliography

  • Britannica Encyclopedia of World Religions, New York: Encyclopædia Britannica, 2006, ISBN 978-1-59339-491-2.
  • Diccionario de la Lengua Ugarítica, 3rd ed., Leiden: translated from the Spanish for E.J. Brill as A Dictionary of the Ugaritic Language in the Alphabetic Tradition (Ser. Handbuch der Orientalistik [Handbook of Oriental Studies], Vol. 112), 2015, ISBN 978-90-04-28864-5.
  • "Names of God", Encyclopedia of Judaism, Infobase Publishing, 2005, p. 179, ISBN 0816069824.
  • The Zondervan Pictorial Bible Dictionary, Grand Rapids: Zondervan Publishing House, 1963, ISBN 978-0310235606.
  • Cleghorn, T. L.; et al. (2011), Comprehensive Articulatory Phonetics: A Tool for Mastering the World's Languages, 2nd ed., ISBN 978-1-4507-8190-9.
  • Herrmann, Wolfgang (1999), "Baal", Dictionary of Deities and Demons in the Bible, 2nd ed., Grand Rapids: Wm. B. Eerdmans Publishing, pp. 132–139.
  • Pope, Marvin H. (2006), "Baal Worship", Encyclopaedia Judaica, 2nd ed., vol. III, New York: Thomas Gale, ISBN 978-0028659282.
  • Sameth, Mark (2020). The Name : a history of the dual-gendered Hebrew name for God. Eugene, Oregon: Wipf & Stock. ISBN 978-1-5326-9385-4. OCLC 1191710825.

External links

  • God's names in Jewish thought and in the light of Kabbalah
  • The Name of God as Revealed in Exodus 3:14—an explanation of its meaning.
  • Jewish Encyclopedia: Names of God
  • "Ehyeh Asher Ehyeh" - Song and Video of Ancient Yemenite Prayer From the Diwan
  • R. Clover. (PDF). Qadesh La Yahweh Press. Archived from the original on June 15, 2007.

May 05, 2023
names, judaism, judaism, considers, some, names, holy, that, once, written, they, should, erased, yhwh, adonai, elohim, plural, noun, shaddai, almighty, tzevaot, hosts, some, also, include, that, early, authorities, considered, other, hebrew, names, mere, epit. Judaism considers some names of God so holy that once written they should not be erased YHWH Adonai El God Elohim God a plural noun a Shaddai Almighty and Tzevaot of Hosts some also include I Am that I Am 1 Early authorities considered other Hebrew names mere epithets or descriptions of God and wrote that they and names in other languages may be written and erased freely 2 Some moderns advise special care even in these cases 3 and many Orthodox Jews have adopted the chumras of writing G d instead of God in English or saying Ṭet Vav טו lit 9 6 instead of Yōd He יה lit 10 5 but also Jah for the number fifteen or Ṭet Zayin טז lit 9 7 instead of Yōd Vav יו lit 10 6 for the Hebrew number sixteen 4 Hebrew name of God inscribed on the page of a Sephardic manuscript of the Hebrew Bible 1385 Contents 1 Seven names of God 1 1 YHWH 1 2 Adonai 1 3 El 1 4 Elohim 1 5 Shaddai 1 6 Tzevaot 1 7 Ehyeh 2 Other names and titles 2 1 Baal 2 2 Elah 2 3 El Roi 2 4 Elyon 2 5 Eternal One 2 6 HaShem 2 7 Shalom 2 8 Shekhinah 3 Uncommon or esoteric names 4 Writing divine names 5 Kabbalistic use 6 Erasing the name of God 7 See also 8 Explanatory notes 9 References 9 1 Citations 9 2 Bibliography 10 External linksSeven names of God EditThe names of God that once written cannot be erased because of their holiness 5 are the Tetragrammaton Adonai El Elohim b Shaddai Tzevaot some also include I Am that I Am 1 In addition the name Jah because it forms part of the Tetragrammaton is similarly protected 6 The tanna Jose ben Halafta considered Tzevaot a common name in the second century 7 and Rabbi Ishmael considered Elohim to be one 8 All other names such as Merciful Gracious and Faithful merely represent attributes that are also common to human beings 9 YHWH Edit Main articles Tetragrammaton Yahweh and Lord Religion The Tetragrammaton in Paleo Hebrew fl 1100 BC 500 AD two forms and Aramaic fl 1100 BC 200 AD or modern Hebrew scripts The Tetragrammaton in the Ketef Hinnom silver scrolls with the Priestly Blessing from the Book of Numbers 10 c 600 BCE Also abbreviated Jah the most common name of God in the Hebrew Bible is the Tetragrammaton יהוה that is usually transcribed as YHWH Hebrew script is an abjad so that the letters in the name are normally consonants usually expanded as Yahweh in English 11 Modern Rabbinical Jewish culture judges it forbidden to pronounce this name In prayers it is replaced by the word Adonai My Lord and in discussion by HaShem The Name Nothing in the Torah explicitly prohibits speaking the name 12 and the Book of Ruth shows it was being pronounced as late as the fifth century BCE 13 n 1 Mark Sameth argues that only a pseudo name was pronounced the four letters YHWH being a cryptogram which the priests of ancient Israel read in reverse as huhi heshe signifying a dual gendered deity as earlier theorized by Guillaume Postel 16th century and Michelangelo Lanci 19th century 15 16 17 18 It had ceased to be spoken aloud by at least the 3rd century BCE during Second Temple Judaism 19 The Talmud relates perhaps anecdotally this began with the death of Simeon the Just 20 Vowel points began to be added to the Hebrew text only in the early medieval period The Masoretic Text adds to the Tetragrammaton the vowel points of Adonai or Elohim depending on the context indicating that these are the words to be pronounced in place of the Tetragrammaton see Qere and Ketiv 21 22 as shown also by the subtle pronunciation changes when combined with a preposition or a conjunction This is in contrast to Karaite Jews who traditionally viewed pronouncing the Tetragrammaton as a mitzvah because the name appears some 6800 times throughout the Tanakh though most modern Karaites under pressure and seeking acceptance from mainstream Rabbinical Jews now also use the term Adonai instead 23 and the Beta Israel who pronounce the Tetragrammaton as Yahu but also use the Geʽez term Igziabeher 24 The Tetragrammaton appears in Genesis 25 and occurs 6 828 times in total in the Biblia Hebraica Stuttgartensia edition of the Masoretic Text It is thought to be an archaic third person singular of the imperfective aspect n 2 of the verb to be i e He is was will be This agrees with the passage in Exodus where God names himself as I Will Be What I Will Be 26 using the first person singular imperfective aspect open to interpretation as present tense I am what I am future I shall be what I shall be or imperfect I used to be what I used to be 27 Rabbinic Judaism teaches that the name is forbidden to all except the High Priest of Israel who should only speak it in the Holy of Holies of the Temple in Jerusalem on Yom Kippur He then pronounces the name just as it is written 28 As each blessing was made the people in the courtyard were to prostrate themselves completely as they heard it spoken aloud As the Temple has not been rebuilt since its destruction in 70 most modern Jews never pronounce YHWH but instead read Adonai My Lord during prayer and while reading the Torah and as HaShem The Name at other times 29 30 Similarly the Vulgate used Dominus The Lord and most English translations of the Bible write the Lord for YHWH and the Lord God the Lord God or the Sovereign Lord for Adonai YHWH instead of transcribing the name The Septuagint may have originally used the Hebrew letters themselves amid its Greek text 31 32 but there is no scholarly consensus on this point All surviving Christian era manuscripts use Kyrios Kyrios Lord or very occasionally Theos 8eos God to translate the many thousand occurrences of the Name However given the great preponderance of the anarthrous Kyrios solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian era copyists involving Kyrios see especially scribal activity in Acts 33 Theos should probably not be considered historically as a serious early contender substitute for the divine Name improper synthesis Adonai Edit Shefa Tal A Kabbalistic explanation of the Priestly Blessing with Adonai inscribed Adonai source source Problems playing this file See media help Adonai א ד נ י ʾăḏōnay lit My Lords a plural noun is the possessive form of adon Lord along with the first person singular pronoun enclitic n 3 As with Elohim Adonai s grammatical form is usually explained as a plural of majesty In the Hebrew Bible it is nearly always used to refer to God approximately 450 occurrences As pronunciation of the Tetragrammaton came to be avoided in the Hellenistic period Jews may have begun to drop the Tetragrammaton when presented alongside Adonai and subsequently expand it to cover for the Tetragrammaton in the forms of spoken prayer and written scripture Owing to the expansion of chumra the idea of building a fence around the Torah the word Adonai itself has come to be too holy to say for Orthodox Jews outside of prayer leading to its replacement by HaShem The Name The singular forms adon and adoni my lord are used in the Hebrew Bible as royal titles 34 35 as in the First Book of Samuel 36 and for distinguished persons The Phoenicians used it as a title of Tammuz the origin of the Greek Adonis It is also used very occasionally in Hebrew texts to refer to God e g Psalm 136 3 37 Deuteronomy 10 17 has the proper name Yahweh alongside the superlative constructions God of gods elōhe ha elōhim literally the gods of gods and Lord of lords adōne ha adōnim the lords of lords כ י י הו ה א ל ה יכ ם הו א א ל ה י ה א ל ה ים ו א ד נ י ה א ד נ ים KJV For the LORD your God is God of gods and Lord of lords 38 The final syllable of Adonai uses the vowel kamatz rather than patach which would be expected from the Hebrew for my lord s Professor Yoel Elitzur explains this as a normal transformation when a Hebrew word becomes a name giving as other examples Nathan Yitzchak and Yigal 39 As Adonai became the most common reverent substitute for the Tetragrammaton it too became considered un erasable due to its holiness As such most prayer books avoid spelling out the word Adonai and instead write two yodhs י י in its place 40 El Edit See also El deity Hebrew Bible El source source Problems playing this file See media help El appears in Ugaritic Phoenician and other 2nd and 1st millennium BCE texts both as generic god and as the head of the divine pantheon 41 In the Hebrew Bible El אל ʾel appears very occasionally alone e g Genesis 33 20 el elohe yisrael Mighty God of Israel 42 and Genesis 46 3 ha el elohe abika El the God of thy father 43 but usually with some epithet or attribute attached e g El Elyon Most High El El Shaddai El of Shaddai El Olam Everlasting El El Hai Living El El Ro i El my Shepherd and El Gibbor El of Strength in which cases it can be understood as the generic god In theophoric names such as Gabriel Strength of God Michael Who is like God Raphael God s medicine Ariel God s lion Daniel God s Judgment Israel one who has struggled with God Immanuel God is with us and Ishmael God hears God listens it is usually interpreted and translated as God but it is not clear whether these el s refer to the deity in general or to the god El in particular 44 Elohim Edit Main article Elohim A common name of God in the Hebrew Bible is Elohim אלהים ʾĕlōhim the plural of א לו ה Eloah When Elohim refers to God in the Hebrew Bible singular verbs are used The word is identical to elohim meaning gods or magistrates and is cognate to the lhm found in Ugaritic where it is used for the pantheon of 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 2 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 A number of scholars have traced the etymology to the Semitic root yl to be first powerful despite some difficulties with this view 45 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 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 CE 284 305 46 Indeed Gesenius states in his book Hebrew Grammar the following 47 The Jewish grammarians call such plurals plur virium or virtutum later grammarians call them plur excellentiae magnitudinis or plur maiestaticus 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 Genesis 1 26 and 11 7 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 Mark S Smith has cited the use of plural as possible evidence to suggest an evolution in the formation of early Jewish conceptions of monotheism wherein references to the gods plural in earlier accounts of verbal tradition became either interpreted as multiple aspects of a single monotheistic God at the time of writing or subsumed under a form of monolatry wherein the god s of a certain city would be accepted after the fact as a reference to the God of Israel and the plural deliberately dropped 48 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 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 as a simple plural in those instances Shaddai Edit Main article El Shaddai El Shaddai אל שדי ʾel saday pronounced ʃaˈdaj is one of the names of God in Judaism with its etymology coming from the influence of the Ugaritic religion on modern Judaism El Shaddai is conventionally translated as God Almighty While the translation of El as god in Ugaritic Canaanite languages is straightforward the literal meaning of Shaddai is the subject of debate Tzevaot Edit Tzevaot Tsebaoth or Sabaoth צבאות ṣeḇaʾōṯ tsvaot listen lit Armies usually translated Hosts appears in reference to armies or armed hosts of men but is not used as a divine epithet in the Torah Joshua or Judges Starting in the Books of Samuel the term Lord of Hosts appears hundreds of times throughout the Prophetic books in Psalms and in Chronicles The Hebrew word Sabaoth was also absorbed in Ancient Greek sabaw8 sabaōth and Latin Sabaoth with no declension Tertullian and other patristics used it with the meaning of Army of angels of God 49 Ehyeh Edit Main article I Am that I Am Ehyeh asher ehyeh א ה י ה א ש ר א ה י ה is the first of three responses given to Moses when he asks for God s name in the Book of Exodus 26 The King James Version of the Bible translates the Hebrew as I Am that I Am and uses it as a proper name for God Ehyeh Asher Ehyeh source source track track track track track track track track track track track Problems playing this file See media help The word ehyeh is the first person singular imperfect form of hayah to be Biblical Hebrew does not distinguish between grammatical tenses It has instead an aspectual system in which the imperfect denotes any actions that are not yet completed 50 51 52 Accordingly Ehyeh asher ehyeh can be rendered in English not only as I am that I am but also as I will be what I will be or I will be who I will be or I shall prove to be whatsoever I shall prove to be or even I will be because I will be Other renderings include Leeser I Will Be that I Will Be Rotherham I Will Become whatsoever I please Greek Ego eimi ho on ἐgw eἰmi ὁ ὤn I am The Being in the Septuagint 53 and Philo 54 55 and Revelation 56 or I am The Existing One Latin ego sum qui sum I am Who I am The word asher is a relative pronoun whose meaning depends on the immediate context so that that who which or where are all possible translations of that word 57 Other names and titles EditBaal Edit Main article Baal Baal ˈ b eɪ el 58 n 4 properly Baʿal n 5 meant owner and by extension lord 63 master and husband in Hebrew and the other Northwest Semitic languages 64 65 In some early contexts and theophoric names it and Baali ˈ b eɪ e l aɪ My Lord were treated as synonyms of Adon and Adonai 66 After the time of Solomon 67 and particularly after Jezebel s attempt to promote the worship of the Lord of Tyre Melqart 66 however the name became particularly associated with the Canaanite storm god Baʿal Haddu and was gradually avoided as a title for Yahweh 67 Several names that included it were rewritten as bosheth shame 68 The prophet Hosea in particular reproached the Israelites for continuing to use the term 69 It will come about in that day declares the Lord That you will call Me Ishi n 6 And will no longer call Me Baali 71 Elah Edit Elah א ל ה Imperial Aramaic ܐܠܗ pl Elim or Elohim is the Aramaic word for God and the absolute singular form of ܐ ܠ ܗ ܐ ʾalaha The origin of the word is from Proto Semitic ʔil and is thus cognate to the Hebrew Arabic Akkadian and other Semitic languages words for god Elah is found in the Tanakh in the books of Ezra Jeremiah Jeremiah 10 11 72 the only verse in the entire book written in Aramaic 73 and Daniel Elah is used to describe both pagan gods and the Abrahamic God Elah Yisrael God of Israel Ezra 5 1 Elah Yerushelem God of Jerusalem Ezra 7 19 Elah Shemaya God of Heaven Ezra 7 23 Elah avahati God of my fathers Daniel 2 23 Elah Elahin God of gods Daniel 2 47 El Roi Edit Main article El Roi In the Book of Genesis Hagar uses this name for the God who spoke to her through his angel In Hebrew her phrase El Roi literally God of Seeing Me 74 is translated in the King James Version as Thou God seest me 75 76 Elyon Edit Elyon source source Problems playing this file See media help Main article Elyon The name Elyon עליון occurs in combination with El YHWH Elohim and 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 one that the Greeks wrote as Eliona Eternal One Edit The Eternal One or The Eternal is increasingly used particularly in Reform and Reconstructionist communities seeking to use gender neutral language 77 In the Torah YHWH El Olam the Everlasting God is used at Genesis 21 33 to refer to God 78 HaShem Edit Biblical text on a synagogue in Holesov Czech Republic HaShem ה kills and makes alive He brings down to Sheol and raises up 1 Samuel 2 6 Sign near the site of the Safed massacre reading הי ד H Y D abbreviation of ה ש ם י נק ו ם ד מו HaShem yinkom damo may HaShem avenge his blood HaShem redirects here For people with similar names see Hashem It is common Jewish practice to restrict the use of the names of God to a liturgical context In casual conversation some Jews even when not speaking Hebrew will call God HaShem השם which is Hebrew for the Name cf Leviticus 24 11 and Deuteronomy 28 58 When written it is often abbreviated to ה Likewise when quoting from the Tanakh or prayers some pious Jews will replace Adonai with HaShem For example when making audio recordings of prayer services HaShem 79 will generally be substituted for Adonai A popular expression containing this phrase is Baruch HaShem meaning Thank God literally Blessed be the Name 80 Samaritans use the Aramaic equivalent Shema שמא the name in much the same situations as Jews use HaShem Shalom Edit Main article Shalom Talmudic authors 81 ruling on the basis of Gideon s name for an altar YHVH Shalom according to Judges 6 24 write that the name of God is Peace Pereq ha Shalom Shabbat 10b consequently a Talmudic opinion Shabbat 10b asserts that one would greet another with the word shalom in order for the word not to be forgotten in the exile But one is not permitted to greet another with the word Shalom in unholy places such as a bathroom because of the holiness of the name Shekhinah Edit Main article Shekhinah Shekhinah שכינה is the presence or manifestation of God which has descended to dwell among humanity The term never appears in the Hebrew Bible later rabbis used the word when speaking of God dwelling either in the 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 with 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 citation needed The term however may not be a name as it may merely describe the presence of God and not God Himself Uncommon or esoteric names EditAbir Strong One 82 Adir Great One 83 Adon Olam Master of the World Aibishter The One Above Yiddish Aleim sometimes seen as an alternative transliteration of Elohim A lim عليم in Arabic means who intensively knows A alim عالم means who knows the verb is A lima علم means knew while Allahumma اللهم in Arabic equals to O God and used to supplicate him for something Aravat or Avarat Father of Creation mentioned once in 2 Enoch On the tenth heaven is God in the Hebrew tongue he is called Aravat Avinu Malkeinu help info Our Father Our King Bore help info The Creator Dibbura or Dibbera The Word The Law used primarily in the Palestinian Targums of the Pentateuch Aramaic e g Num 7 89 The Word spoke to Moses from between the cherubim in the holy of holies Ehiyeh sh Ehiyeh I Am That I Am a modern Hebrew version of Ehyeh asher Ehyeh Ani Sh ani I am that I am another modern Hebrew form of Ehyeh asher Ehyeh Ein Sof Endless Infinite Kabbalistic name of God El ha Gibbor God the Hero or God the Strong or God the Warrior Allah jabbar الله جبار in Arabic means the God is formidable and invincible Emet Truth the Seal of God 84 85 86 Cf 87 The word is composed of the first middle and last letters of the Hebrew alphabet See also Alpha and Omega Judaism HaKadosh Barukh Hu Hebrew Kudsha Brikh Hu Aramaic تبارك القدوس Arabic The Holy One Blessed Be He HaRachaman The Merciful One Rahman رحمن Arabic Kadosh Israel Holy One of Israel Magen Avraham Shield of Abraham Makom or HaMakom literally The Place perhaps meaning The Omnipresent see Tzimtzum Malbish Arumim Clother of the Naked Matir Asurim Freer of the Captives Mechayeh HaKol In Arabic al Muhyi al Kull محيي الكل Life giver to All Reform version of Mechayeh Metim Mechayeh Metim Life giver to the Dead Melech HaMelachim The King of Kings or Melech Malchei HaMelachim The King King of Kings to express superiority to the earthly ruler s title Arabic version of it is مالك الملك Malik al Mulk Melech HaOlam The King of the World Memra d Adonai The Word of the LORD plus variations such as My Word restricted to the Aramaic Targums the written Tetragrammaton is represented in various ways such as YYY YWY YY but pronounced as the Hebrew Adonai Mi She amar V haya Ha olam He who spoke and the world came into being Netzakh Yisrael The Glory of Israel 1 Samuel 15 29 Oseh Shalom Maker of Peace Pokeach Ivrim Opener of Blind Eyes Ribono shel Olam Master of the World Arabic version of it is رب العلمين Rabb al Alamin Rachmana The Merciful One Aramaic Ro eh Yisra el Shepherd of Israel Rofeh Cholim Healer of the Sick Shomer Yisrael Guardian of Israel 88 Somech Noflim Supporter of the Fallen Tzur Israel Rock of Israel YHWH Niss i Adonai Nissi The LORD Our Banner 89 YHWH Rapha The LORD that Healeth 90 YHWH Ro i The LORD My Shepherd 91 YHWH Shalom The LORD Our Peace 92 YHWH Shammah Adonai shammah The LORD Is Present 93 YHWH Tsidkenu The LORD Our Righteousness 94 95 YHWH Yireh Adonai jireh The LORD Will Provide 96 Yotsehr Or Fashioner of Light Zokef kefufim Straightener of the Bent Writing divine names Edit The Psalms in Hebrew and Latin Manuscript on parchment 12th century In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional sofer scribe who writes Torah scrolls or tefillin and mezuzah Before transcribing any of the divine titles or name they prepare mentally to sanctify them Once they begin a name they do not stop until it is finished and they must not be interrupted while writing it even to greet a king If an error is made in writing 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 Kabbalistic use EditOne of the most important names is that of the Ein Sof אין סוף Endless which first came into use after 1300 CE 97 Another name is derived from the names אהיה יהוה אדוני הויה By spelling these four names out with the names of the Hebrew letters אלף הא ואו יוד דלת and נון clarification needed this new forty five letter long name is produced Spelling the letters in יהוה YHWH by itself gives יוד הא ואו הא Each letter in Hebrew is given a value according to gematria and the value of יוד הא ואו הא is also 45 citation needed The seventy two fold name is derived from three verses in Exodus 14 19 21 Each of the verses contains 72 letters When the verses are read boustrophedonically 72 names three letter each are produced the niqqud of the source verses is disregarded in respect to pronunciation Some regard this name as the Shemhamphorasch The Proto Kabbalistic book Sefer Yetzirah describe how the creation of the world was achieved by manipulation of these 216 sacred letters that form the names of God Erasing the name of God Edit3 And ye shall break down their altars and dash in pieces their pillars and burn their Asherim with fire and ye shall hew down the graven images of their gods and ye shall destroy their name out of that place 4 Ye shall not do so unto the LORD your God Deuteronomy 12 3 4 98 From this it is understood by the rabbis that one should not erase or blot out the name of God The general halachic opinion is that this only applies to the sacred Hebrew names of God not to other euphemistic references there is a dispute as to whether the word God in English or other languages may be erased or whether Jewish law and or Jewish custom forbids doing so directly or as a precautionary fence about the law 99 The words God and Lord are written by some Jews as G d and L rd as a way of avoiding writing any name of God in full out The hyphenated version of the English name G d can be destroyed so by writing that form religious Jews prevent documents in their possession with the unhyphenated form from being destroyed later Alternatively a euphemistic reference such as Hashem literally the Name may be substituted or an abbreviation thereof such as in B H ב ע זר ת ה ש ם B ezrat Hashem with the help of the Name 100 See also Edit Judaism portalAncient of Days Baal Shem Besiyata Dishmaya Names of God Names of God in Christianity Names of God in Islam Naming taboo a similar prohibition in China Sacred Name Bibles Ten Commandments Vishnu SahasranamaExplanatory notes Edit The World English Bible translation Behold Boaz came from Bethlehem and said to the reapers Yahweh be with you They answered him Yahweh bless you 14 The book is traditionally ascribed to the prophet Samuel who lived in the 11th and 10th centuries BC but a date of the 6th or 5th century BC for the passage is more common among subscribers to the Documentary Hypothesis regarding the development of the Hebrew Bible canon Biblical Hebrew did not have strictly defined past present or future tenses but merely perfective and imperfective aspects with past present or future connotation depending on context see Modern Hebrew verb conjugation Present tense Gesenius Hebrew Grammar 124i on plurale maiestatis Further א ד נ ים as well as the singular א דו ן lordship lord e g א ד נ ים ק ש ה a cruel lord Is 19 4 א ד נ י ה א ר ץ the lord of the land Gn 42 30 cf Gn 32 19 so especially with the suffixes of the 2nd and 3rd persons א ד נ יך א ד נ י ך ps 45 12 א ד נ יו amp c also א ד נ ינו except 1 S 16 16 but in 1st sing always א ד נ י So also ב ע ל ים with suffixes lord master of slaves cattle or inanimate things but in the sense of maritus always in the singular e g ב ע ל יו Ex 21 29 Is 1 3 amp c The American pronunciation is usually the same 59 60 but some speakers prefer variants closer to the original sound such as b ɑː ˈ ɑː l b ɑː l 60 61 The half ring ʿ or apostrophe in the name Baʿal marks the original words glottal stop a vocalization which appears in the middle of the English word uh oh 62 Literally my husband 70 References EditCitations Edit a b This is the formulation of Joseph Karo SA YD 276 9 Maimonides MT Yesodei haTorah 6 2 Jacob ben Asher AT YD 276 and Isaac Alfasi HK Menachot 3b also included I Am that I Am as do many later authorities including Moses Isserles SA YD 276 9 The original lists are found in y Megillah 1 9 and b Shavuot 35a with some MSS agreeing with each authority Maimonides and followers give the number of names as seven however manuscript inconsistency makes it difficult to judge which are included e g Akiva Eiger Hagahot to SA YD 276 9 and Shabbatai HaKohen SK YD 179 11 Yechiel Michel Epstein AH HM 27 was the first major authority to explicitly disagree See also J David Bleich Contemporary Halakhic Problems Vol I ch IX Epstein Jonathan Eybeschutz Urim veTumim 27 2 Yaakov Lorberbaum Netivot ha Mishpat 27 2 etc Rich Tracey R 1996 The Name of G d Judaism 101 archived from the original on 3 June 2019 retrieved 31 Aug 2015 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 Names of God 1906 Jewish Encyclopedia Maimonides Yesodei ha Torah Chapter 6 Mishneh Torah Sefer Madda Translated by Eliyahu Touger Chabad org Retrieved 2017 08 10 Jose ben Halafta Soferim 4 1 Yer R H 1 1 Ab R N 34 clarification needed Rabbi Ishmael Sanhedrin 66a Sheb 35a clarification needed Num 6 23 27 Robert Alter 2018 The Hebrew Bible A Translation with Commentary Volume 3 W W Norton amp Company p 696 ISBN 978 0 393 29250 3 OCLC 1107699156 Byrne Maire 2011 The Names of God in Judaism Christianity and Islam A Basis for Interfaith Dialogue A amp C Black p 24 Ruth 2 4 Ruth 2 4 WEB Sameth Mark 2020 The Name A History of the Dual Gendered Hebrew Name for God Wipf and Stock p 25 ISBN 978 1 5326 9384 7 Wilkinson Robert 2015 Tetragrammaton Western Christians and the Hebrew Name of God Boston Brill p 337 ISBN 9789004288171 Postel Guillaume 1969 Secret Francois ed Le thresor des propheties de l univers in French Springer p 211 ISBN 9789024702039 Lanci Michelangelo 1845 Paralipomeni alla illustrazione della sagra Scrittura in Italian Facsmile of the first ed Dondey Dupre pp 100 113 ISBN 978 1274016911 Harris Stephen L 1985 Understanding the Bible A Reader s Introduction 2nd ed Palo Alto Calif Mayfield p 21 Yoma Tosefta Sotah 13 Johannes Botterweck G Ringgren Helmer Fabry Heinz Josef 6 December 1974 Otto Eissfeldt אדון adhōn en G Johannes Botterweck Helmer Ringgren Theological Dictionary of the Old Testament Eerdmans1974 vol I p 71 ISBN 9780802823250 Bovon Francois 2009 Francois Bovon New Testament and Christian Apocrypha Collected Studies II Mohr Siebeck 2009 p 20 ISBN 9783161490507 Pseudo Qumisian Sermon to the Karaites American Academy for Jewish Research XLIII 49 105 1976 Kaplan Steven 1992 The Beta Israel Falasha in Ethiopia NYU Press p 29 ISBN 0814748481 Gen 2 4 a b Exod 3 14 Biblical Hebrew Grammar for Beginners University of Texas at Austin The Tetragrammaton The Unpronounceable Four Letter Name of God My Jewish Learning retrieved 17 September 2014 Hebrew Name for God Adonai Hebrew for Christians retrieved 21 May 2014 Adonai Theopedia Origen Commentary on Psalms 2 2 Jerome Prologus Galeatus see Larry W Hurtado God or Jesus Textual Ambiguity and Textual Variants in Acts of the Apostles in Texts and Traditions Essays in Honour of J Keith Elliott eds Peter Doble and Jeffrey Kloha Leiden Boston Brill 2014 Pp 239 54 Lord International Standard Bible Encyclopedia p 157 Adonai and Adoni Psalm 110 1 Focus on the Kingdom Restoration Fellowship retrieved 5 June 2015 1 Samuel 29 8 Psalm 136 3 Deuteronomy 10 17 Yoel Elitzur Shemot HaEl VeTaarichei Ketivat Sifrei HaMiqra published in Be einei Elohim VaAdam Beit Morasha Jerusalem 2017 p 407 footnote 24 see also link Robert James Victor Hiebert Claude E Cox Peter John Gentry 2001 The Old Greek Psalter Studies in Honour of Albert Pietersma Sheffield Sheffield Acad Press p 129 ISBN 1 84127 209 4 Toorn Karel van der Becking Bob 1999 K van der Toorn Bob Becking Pieter Willem van der Horst Dictionary of deities and demons in the Bible pp 274 277 ISBN 9780802824912 Retrieved 2011 12 05 KJV margin at Gen 33 20 Genesis 46 3 Toorn Karel van der Becking Bob van der Horst Pieter Willem 1999 Dictionary of deities and demons in the Bible pp 277 279 ISBN 9780802824912 Retrieved 2011 12 05 Mark S Smith 2008 God in Translation Deities in Cross Cultural Discourse in the Biblical World Coronet Books Incorporated p 15 ISBN 9783161495434 Retrieved 2011 12 05 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 Gesenius Hebrew Grammar A E Cowley ed Oxford 1976 p 398 Mark S Smith God in Translation Deities in Cross Cultural Discourse in the Biblical World vol 57 of Forschungen zum Alten Testament Mohr Siebeck 2008 ISBN 978 3 16 149543 4 p 19 Smith Mark S 2002 The Early History of God Yahweh and the Other Deities in Ancient Israel Biblical Resource Series Georges O Badellini F Calonghi Dizionario latino italiano Latin to Italian Dictionary Rosenberg amp Sellier Turin 17th edition 1989 page 2431 of 2959 Biblical Hebrew Hebrew Tenses 31 January 2022 Biblical Hebrew Grammar do Beginners PDF Exodus 3 14 LXX Bibledatabase net Retrieved 2014 05 21 Yonge Philo Life Of Moses Vol 1 75 Life of Moses I 75 Life of Moses II 67 99 132 161 in F H Colson Philo Works Vol VI Loeb Classics Harvard 1941 Rev 1 4 1 8 4 8 UBS Greek Text Ed 4 Seidner 4 Oxford English Dictionary 1885 Baal n Oxford Dictionaries 2015 Baal a b Merriam Webster Online 2015 baal Webb s Easy Bible Names Pronunciation Guide 2012 Baal Cleghorn amp al 2011 p 87 Herrmann 1999 p 132 Pope 2006 DULAT 2015 bʕl II a b BEWR 2006 Baal a b Encyclopaedia Judaica 2nd ed vol VII p 675 ZPBD 1963 Hos 2 16 Uittenbogaard Arie Ishi The amazing name Ishi meaning and etymology Abarim Publications retrieved 21 May 2014 Hos 2 16 NASB Jeremiah 10 11 Torrey 1945 64 Metzger 1957 96 Moore 1992 704 Gen 16 13 Gen 16 13 KJV Genesis 16 13 So Hagar gave this name to the LORD who had spoken to her You are the God who sees me for she said Here I have seen the One who sees me Matthew Berke GOD AND GENDER IN JUDAISM First Things June 1995 Mel Scult The Radical American Judaism of Mordecai M Kaplan Indiana University Press 2013 p 195 Gen 21 33 What is HaShem Greenbaum Elisha Thank G d Chabad org Retrieved 15 February 2015 Rabbi Adah ben Ahabah and Rabbi Haninuna possibly citing Ulla H46 abiyr Strong s Hebrew Lexicon KJV Blue Letter Bible Retrieved 20 November 2017 H117 addiyr Strong s Hebrew Lexicon KJV Blue Letter Bible Retrieved 21 November 2017 Yoma 69b 7 8 www sefaria org Retrieved 2020 11 26 Shabbat 55a 12 www sefaria org Retrieved 2020 11 26 Bereishit Rabbah 81 2 www sefaria org Retrieved 2020 11 26 Isaiah 44 6 www sefaria org Retrieved 2020 11 26 Psalms 121 4 Exodus 17 8 15 Exodus 15 26 Psalms 23 1 Judges 6 24 Ezekiel 48 35 Names of God Archived 2011 04 13 at the Wayback Machine Jeremiah 23 6 Genesis 22 13 14 Encyclopaedia Judaica 2nd ed vol VI Keter Publishing House p 232 Deuteronomy 12 3 4 Shaimos guidelines Shaimos org Archived from the original on 2011 12 27 Retrieved 2011 12 05 Davidson Baruch 2011 02 23 Why Don t Jews Say G d s Name On the use of the word Hashem Chabad org Chabad org Retrieved 2023 04 15 Including variations of such as Eloah the singular Elohei the construct plural Elohekha eloheikhem etc Including variations of such as Eloah the singular Elohei the construct plural Elohekha eloheikhem etc Bibliography Edit Britannica Encyclopedia of World Religions New York Encyclopaedia Britannica 2006 ISBN 978 1 59339 491 2 Diccionario de la Lengua Ugaritica 3rd ed Leiden translated from the Spanish for E J Brill as A Dictionary of the Ugaritic Language in the Alphabetic Tradition Ser Handbuch der Orientalistik Handbook of Oriental Studies Vol 112 2015 ISBN 978 90 04 28864 5 Names of God Encyclopedia of Judaism Infobase Publishing 2005 p 179 ISBN 0816069824 The Zondervan Pictorial Bible Dictionary Grand Rapids Zondervan Publishing House 1963 ISBN 978 0310235606 Cleghorn T L et al 2011 Comprehensive Articulatory Phonetics A Tool for Mastering the World s Languages 2nd ed ISBN 978 1 4507 8190 9 Herrmann Wolfgang 1999 Baal Dictionary of Deities and Demons in the Bible 2nd ed Grand Rapids Wm B Eerdmans Publishing pp 132 139 Pope Marvin H 2006 Baal Worship Encyclopaedia Judaica 2nd ed vol III New York Thomas Gale ISBN 978 0028659282 Sameth Mark 2020 The Name a history of the dual gendered Hebrew name for God Eugene Oregon Wipf amp Stock ISBN 978 1 5326 9385 4 OCLC 1191710825 External links EditGod s names in Jewish thought and in the light of Kabbalah The Name of God as Revealed in Exodus 3 14 an explanation of its meaning Bibliography on Divine Names in the Dead Sea Scrolls Jewish Encyclopedia Names of God Ehyeh Asher Ehyeh Song and Video of Ancient Yemenite Prayer From the Diwan R Clover The Sacred Name Yahweh PDF Qadesh La Yahweh Press Archived from the original on June 15 2007 Retrieved from https en wikipedia org w index php title Names of God in Judaism amp oldid 1152209456, wikipedia, wiki, book, books, library,

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