Christians - Looking for some other names for God?

Question

I'm lootking for a collection of Hebrew Names used for God...Jehova Jirah (sp?), Jehovah Nissa (sp?)

If possible..can you translate, and also maybe provide Ch&V reference?

Also...are there any from New Testament other than Abba (Adonai?)

Answer 1

Dios

Answer 2

I'm not sure if this is what you are looing for or not. Exodus 3: 15 - "Then God said once more to Moses:

“This is what you are to say to the sons of Israel, ‘Jehovah the God of YOUR forefathers, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to YOU.’ This is my name to time indefinite, and this is the memorial of me to generation after generation."

Jehovah’s name was first restored to the English Bible by William Tyndale. In 1530 he published a translation of the first five books of the Bible into English. He included Jehovah’s name once, in Ex 6:3. In a note in this edition Tyndale wrote: “Iehovah is God’s name . . . Moreover, as oft as thou seist LORD in great letters (except there be any error in the printing) it is in Hebrew Iehovah.” From this the practice arose among translators to use Jehovah’s name in just a few places, but to write “LORD” or “GOD” in most places where the Tetragrammaton occurs in Hebrew. This practice was adopted by the translators of the King James Version in 1611, where Jehovah’s name occurs only four times, namely, in Ex 6:3; Ps 83:18; Isa 12:2; 26:4.
Jehovah's name was actually in the Bible originally almost 7000 times.
“To avoid the risk of taking God’s name (YHWH) in vain, devout Jews began to substitute the word ’adōnā(y) for the proper name itself. Although the Masoretes left the four original consonants in the text, they added the vowels ē (in place of a for other reasons) and ā to remind the reader to pronounce ’adōnā(y) regardless of the consonants. This feature occurs more than six thousand times in the Hebrew Bible. Most translations use all capital letters to make the title ‘LORD.’ Exceptions are the ASV [American Standard Version] and New World Translation which use ‘Jehovah,’ Amplified [Bible] which uses ‘Lord,’ and JB [The Jerusalem Bible] which uses ‘Yahweh.’ . . . In those places where ’adōnā(y) yhwh occurs the latter word is pointed with the vowels from ’ēlōhim, and the English renderings such as ‘Lord GOD’ arose (e.g. Amos 7:1).”

Answer 3

If you can place the article 'the' in front of the noun, this noun is a title and not a name.

The God, The Lord, The Amighty, The Ancient of Days, The Father.

Though they can serve as names, they are still titles.

God has only one personal name and that is YHWH, Yahweh in Hebrew and Jehovah in English.

Ex 3:15 Then God said once more to Moses:

“This is what you are to say to the sons of Israel, ‘Jehovah the God of YOUR forefathers, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to YOU.’ This is my name to time indefinite, and this is the memorial of me to generation after generation.

Deut 6:4 “Listen, O Israel: Jehovah our God is one Jehovah. 5 And you must love Jehovah your God with all your heart and all your soul and all your vital force.

In the NT Jesus quoted this verse.

Mark 12:28 Now one of the scribes that had come up and heard them disputing, knowing that he had answered them in a fine way, asked him: “Which commandment is first of all?” 29 Jesus answered: “The first is, ‘Hear, O Israel, Jehovah our God is one Jehovah, 30 and you must love Jehovah your God with your whole heart and with your whole soul and with your whole mind and with your whole strength.’

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Answer 4

El Shaddai,elyon,olam,ro'i,elohe yisrael,Rock, Father,Shield, Redeemer,The First and the Last, The Alpha and Omega, The Ancient of Days....

Answer 5

God has many titles, but he has only one PERSONAL name. Ps. 83:18 says: "That people may know that you, whose name is Jehovah, you alone are the Most High over all the earth."

Jehovah-jireh and Jehovah-nissi are places, not God's name.

Answer 6

Θεος i am a greek orthodox christian and that is what we call God.

Answer 7

here is a list with all his names and meaningshttp://www.characterbuildingforfamilies.com/names.html

Answer 8

first to begin he has one name..and second its was an old hebrew name,,,,third the letter J is not found in the hebrew alphabet.

Answer 9

Right now I'd have to manually search them, but I'll try and find a list. I have a good Hebrew reference on my PC, so I can easily translate them...

It is way too much to paste here, but this looks like a pretty good source: http://www.hebrew4christians.com/Names_of_G-d/names_of_g-d.html

If you need more help or want a word search list for them in the Hebrew text, email me and I'll try and help.

My software's Bible encyclopedia has a 16 page document that is its entry for "GOD, NAMES OF." As I said, this is way too much to put here, but, if you want it I can send it by other means. This document is a discussion of names, origins, language... rather than a list. The only ones it lists are the primary versions like YHVH, EL, ELOHIM, Adonai,...

NEW TESTAMENT:

The Greek scriptures use Θεος "Theos" almost exclusively. The most notable exceptions being found in Revelation, where we see Rev 1:8 “I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.”

Jesus in the Gospels uses "Abba" (Aramaic - informal, "Dad") Πατηρ (Patēr) "Father" frequently.

One section of the encyclopedia article seemed particularly significant for your question...

5. God’s nature as revealed by names. It has been noted that God’s existence is not argued in detail in Holy Scripture. The names by which He revealed Himself in the OT period were, as has been noted, descriptive largely of the divine activities and functions. It was mentioned further that there was an elaboration of functions (and by implication, of nature also) in the plurality of names.

This does not, of course, rule out the possibility that the employment of the varied designations afforded to the Hebrews—and to men and women of the Christian era—a propositional understanding of God’s essential nature. The twin qualities of spirituality and personality shine through the OT nomenclature rather clearly. Back of this was the more basic understanding of God’s sovereign freedom. He is portrayed as being above any determination outside Himself. He existed before the world and is in no way dependent upon the cosmos for His existence.

As the Almighty, He is unique in the quality of His freedom. This uniqueness has for its corollary the unitary quality of His being. He thus answers to the Shema (Deut 6:4): “Hear, O Israel: the LORD our God is one LORD.” This view, which by the period of the return from the Exile had been indelibly impressed upon the mentality of the Hebrews, sums up the Jewish view of God.

As sovereignly unique and exclusively unitary, God appears also as sovereign Father. This latter concept developed alongside the regal understanding of Jehovah, and in NT times became a dominant motif. It goes without saying that each of these conceptions is morally and ethically based, this being a corollary of God’s holiness.

As almighty, God is shown to act, not merely from the fact of irresistible power, but in accordance with that holiness (Lev 11:44; 1 Sam 2:2). This quality demands that all that is associated with him shall also be holy: the priests, the Ark, the Tabernacle, and the people. The purity thus enjoined is not merely a ritual characteristic, although the so-called Holiness Code (Lev 17-26) has profound ritualistic overtones. But at the same time, the Code has strong practical and ethical overtones. In the section dealing with blessings for obedience, God the Lord demands separation from evil as a condition to His making His dwelling with Israel.

The NT usage of designations for God sheds light upon the question of God’s love. While in the OT there were racial and national limits to the exercise of divine love, in the NT God’s love and benevolence is clearly shown to extend to the whole of mankind. This is the clear implication of the words “God is love” (1 John 4:8). The supreme evidence for this is, of course, shown to be found in the Incarnation of the Word, and in the sufferings, death and resurrection of the Incarnate One (1 John 4:9, 10).

Something needs to be said, finally, with respect to the relation of God’s nature (and esp. as this is revealed through the employment of divine names) to the created world. This question assumes its sharpest form in the issue of transcendence versus immanence. The name El, with its strong overtones of power, clearly suggests God’s transcendence. The element of distance applies both to the relation of God to man, and of God to the world. The accent falls upon His majesty (Neh 9:32; Ps 68:34, 35; Ezek 10:5) in OT usage and in His role as the Lord of history, Creator of all things and Ruler of the ages in the NT (1 Tim 1:17).

In the name Yahweh are combined the two motifs of transcendence and immanence. On the one hand, He was a God of power and ability (Exod 3:14; 20:2) but at the same time, One who was vitally operative in human events. His nearness was, in general, seen in terms of proximity and availability to persons (e.g., Moses and the Israelitish people). The term Covenant seems to bring the two motifs into close relationship, for the Mighty Deliverer was also Lawgiver and Provider.

It is significant that the understanding of Deity, particularly as it is revealed progressively through divine names in both Testaments, is singularly free from the twin extremes of Deism and Pantheism. On the one hand, God is declared and shown to be concerned with the affairs of the created universe and particularly the needs of mankind; on the other, He is intensely personal and thus distinct from all of the empirical universe.

It is noteworthy that the thrust of the Scriptural view of Deity avoids the peril of envisioning transcendence in exclusively spatial terms, and as well, that of seeing His immanence in terms of a mixture (or identification) of Him with created realities. Rather, God as spirit (John 4:24) is essentially and intrinsically independent, and at the same time irreducible to corporeal or material existence.

While many feel that the employment of the pl. form Elohim leaves the way open to the NT view of a plurality of Personae in the One divine Essence, the doctrine of the Trinity rests primarily upon other grounds than that of the use of names for the Deity. But these names do play an indispensable role in the total movement of history-and-thought by which the eternal God has made Himself known to the sons of men. To say the least, these names inform us, not only that God is, but also “that he rewards those who seek him” (Heb 11:6).

Answer 10

non-existant!