Names of God in Judaism
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Judaism considers some names of God so holy that, once written, they should not be erased: יהוה (YHWH), אֲדֹנָי (Adonai transl. my Lord[s]), אֵל (El transl. God), אֱלֹהִים (Elohim transl. God[s]),[n 1] שַׁדַּי (Shaddai transl. Almighty), and צְבָאֽוֹת (Tzevaoth transl. [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]
Seven names of God
The names of God that, once written, cannot be erased because of their holiness
YHWH
Also abbreviated Jah, the most common name of God in the Hebrew Bible is the Tetragrammaton, יהוה, that is usually transcribed as YHWH.
Modern Rabbinical Jewish culture judges it forbidden to pronounce this name. In prayers it is replaced by the word אֲדֹנָי (Adonai, Hebrew pronunciation:
The Tetragrammaton appears in
Adonai
אֲדֹנָי (ăḏōnāy, lit. transl. My Lords, ('The Name').
The singular forms adon and adoni ('my lord') are used in the Hebrew Bible as royal titles,
The final syllable of Adonai uses the vowel
The forms Adaunoi, Adoinoi, and Adonoi[41] represent Ashkenazi Hebrew variant pronunciations of the word Adonai.
El
El also appears in the form אֱלוֹהַּ (Eloah).
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 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.
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).[47] Indeed, Gesenius states in his book Hebrew Grammar the following:[48]
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
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.[49]
The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim (חיים, 'life') or betulim (בתולים, '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
El Shaddai (אל שדי, ʾel šaday, pronounced
Tzevaot
Tzevaot, Tzevaoth, Tsebaoth or Sabaoth (צבאות, ṣəḇāʾōṯ, [tsvaot] ⓘ, 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".[50]
Ehyeh
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.
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,[51][52][53] 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,[54] and Philo,[55][56] and Revelation[57] 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.[58]
Other names and titles
Baal
"It will come about in that day," declares the Lord, "That you will call Me Ishi[n 5] And will no longer call Me Baali."[67]
Elah
Elah (אֱלָה, pl. Elim or Elohim;
- 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
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',[70] is translated in the King James Version as "Thou God seest me."[71][72]
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":
Eternal One
The Eternal One or The Eternal is increasingly used, particularly in Reform and Reconstructionist communities seeking to use gender-neutral language.[73] In the Torah, YHWH El Olam ("the Everlasting God") is used at Genesis 21:33 to refer to God.[74]
HaShem
It is common Jewish practice to restrict the use of the names of God to a
A popular expression containing this phrase is Baruch HaShem, meaning "Thank God" (literally, 'Blessed be the Name').[76]
Samaritans use the Aramaic equivalent Shema (שמא, 'the name') in much the same situations as Jews use HaShem.
Shalom
Talmudic authors,[77] 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
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'[78]
- Adir – 'Great One'[79]
- Adon Olam – 'Master of the World'
- Aibishter – 'The One Above' (Yiddish: אײבערשטער)
- Aleim – sometimes seen as an alternative transliteration of Elohim, A'lim عليم in Arabic means 'who intensively knows', A'alim عالمmeans '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".
- ⓘ – 'Our Father, Our King'
- ⓘ – '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', '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".[80][81][82] [Cf.[83]] 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. The Arabic version of this 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'. The Arabic version of this 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'[84]
- Somech Noflim – 'Supporter of the Fallen'
- Tzur Israel – 'Rock of Israel'
- YHWH-Niss'i (Adonai-Nissi) – 'The LORD Our Banner'[85]
- YHWH-Rapha – 'The LORD that Healeth'[86]
- YHWH-Ro'i – 'The LORD My Shepherd'[87]
- YHWH-Shalom – 'The LORD Our Peace'[88]
- YHWH-Shammah (Adonai-shammah) – 'The LORD Is Present'[89]
- YHWH-Tsidkenu – 'The LORD Our Righteousness'[90][91]
- YHWH-Yireh (Adonai-jireh) – 'The LORD Will Provide'[92]
- Yotsehr 'Or – 'Fashioner of Light'
- Zokef kefufim – 'Straightener of the Bent'
Writing divine names
In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional
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.[93] 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, וו, 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 72-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 letters each, are produced (the niqqud of the source verses is disregarded in respect to pronunciation). Some regard this name as the Shem HaMephorash. The Proto-Kabbalistic book Sefer Yetzirah describes 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[94]
From this it is understood by the rabbis that one should not erase or blot out the name of God. The general
The words God and Lord are written by
See also
- Ancient of Days
- Baal Shem
- Besiyata Dishmaya
- Names of God
- Names of God in Zoroastrianism
- Names of God in Christianity
- Names of God in Islam
- Names of God in Sikhism
- Naming taboo (a similar prohibition in China)
- Sacred Name Bibles
- Ten Commandments
- Vishnu Sahasranama
Explanatory notes
- ^ a b Including variations such as אֱלוֹהַּ (Eloah, the singular), אֱלהֵי (Elohei, the construct plural), אֱלֹהֶ֖יךָ (Elohekha), אֱלֹֽהֵיכֶ֗ם (eloheikhem), etc.
- prophet Samuel, who lived in the 11th and 10th centuries BCE; but a date of the 6th or 5th century BCE for the passage is more common among subscribers to the Documentary Hypothesis regarding the development of the Hebrew Bible canon.
- Modern Hebrew verb conjugation#Present tense.
- pluralis majestatis): "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."
- ^ Literally, "my husband".[66]
References
Citations
- ^ 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. Authorities including Asher ben Jehiel (Responsa 3:15), the Tosafists (b. Sotah 10a), Yechiel of Paris (cited Birkei Yosef, Oraḥ Hayyim 85:8), Simeon ben Zemah Duran, Yaakov ben Moshe Levi Moelin, and Moses Isserles (SA YD 276:13), include the term Shalom as well.
- ^ 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..." Archived 2011-11-14 at the Wayback Machine, "Names of God", 1906 Jewish Encyclopedia
- ^ Maimonides. "Yesodei ha-Torah - Chapter 6". Mishneh Torah - Sefer Madda. Translated by Eliyahu Touger. Chabad.org. Archived from the original on 2017-08-11. 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.
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- ^ Byrne, Máire (2011), The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue, A&C Black, p. 24
- ^ Ruth 2:4
- ^ Ruth 2:4 Archived 2015-10-11 at the Wayback Machine (WEB).
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- ^ Gen. 2:4
- ^ a b Exod. 3:14
- ^ "Biblical Hebrew Grammar for Beginners" Archived 2015-03-19 at the Wayback Machine, University of Texas at Austin
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- ^ 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
- Restoration Fellowship, archivedfrom the original on 9 June 2015, 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 Archived 2019-08-26 at the Wayback Machine.
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- ^ Salomon Ibn Gebirol (1888). "Excerpts from the Zohar". In Myer, Isaac (ed.). Qabbalah: The Philosophical Writings of Solomon Ben Yehudah Ibn Gebirol or Avicebron and their connection with the Hebrew Qabbalah and Sepher ha-Zohar, with remarks upon the antiquity and content of the latter, and translations of selected passages from the same [...]. Translated by Myer, Isaac. Philadelphia: Isaac Myer. p. 341. Archived from the original on 8 September 2023. Retrieved 8 September 2023.
[...] the Perfect Name Adonoi or Adonai.
- ISBN 9780802824912. Retrieved 2011-12-05.
- ^ KJV margin at Gen. 33:20
- ^ Genesis 46:3
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- ^ 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)
- 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 & Sellier, Turin, 17th edition, 1989, page 2431 of 2959
- ^ "Biblical Hebrew". Archived from the original on 2020-08-12. Retrieved 2020-11-05.
- ^ "Hebrew Tenses". 31 January 2022. Archived from the original on 8 March 2021. Retrieved 5 November 2020.
- ^ "Biblical Hebrew Grammar do Beginners" (PDF). Archived (PDF) from the original on 2021-02-27. Retrieved 2020-11-05.
- ^ "Exodus 3:14 LXX". Bibledatabase.net. Archived from the original on 2011-08-10. 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.
- ^ 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, archived from the original on 8 May 2014, 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!"". Archived from the original on 2020-09-23. Retrieved 2020-09-20.
- ^ Matthew Berke, GOD AND GENDER IN JUDAISM Archived 2015-12-22 at the Wayback Machine, 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?". Archived from the original on 2019-04-17. Retrieved 2019-04-20.
- ^ Greenbaum, Elisha. "Thank G-d!". Chabad.org. Archived from the original on 15 February 2015. Retrieved 15 February 2015.
- ^ Rabbi Adah ben Ahabah and Rabbi Haninuna (possibly citing "'Ulla")
- ^ "H46 – 'abiyr – Strong's Hebrew Lexicon (KJV)". Blue Letter Bible. Archived from the original on 6 December 2017. Retrieved 20 November 2017.
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- ^ 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. Archived from the original on 2023-04-15. Retrieved 2023-04-15.
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. 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.
- 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.