Names of God in Judaism: Difference between revisions

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{{Short description|none}}
{{Short description|none}}
{{Judaism}}
{{Judaism}}
[[Rabbinic Judaism]] considers some '''names of God''' so [[Q-D-Š|holy]] that, once written, they should not be erased: [[Tetragrammaton|YHWH]], Adonai, [[El (deity)|El]] ("God"), [[Elohim]] ("God"),{{Efn|Including variations of, such as: Eloah (the singular), Elohei (the construct plural), Elohekha, eloheikhem, etc.}} [[El Shaddai|Shaddai]] ("Almighty"), and [[#Tzevaot|Tzevaot]] ("[of] Hosts"); some also include [[I Am that I Am|Ehyeh]] ("I Am"). <ref name=":0">This is the formulation of [[Joseph Karo]] (SA YD 276:9). [[Maimonides]] (MT Yesodei haTorah 6:2), [[Jacob ben Asher|Jacob b. Asher]] (AT YD 276), and [[Isaac Alfasi]] (HK Menachot 3b) also included [[Ehyeh]], 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.</ref> Early authorities considered other Hebrew names mere [[Epithet#Religion|epithets]] or descriptions of God and wrote that they and names in other languages may be written and erased freely.<ref>e.g. [[Akiva Eger]] (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.</ref> However, some moderns advise special care even in these cases,<ref>Epstein, R. Yonatan Eibeschutz, ''Urim ve-Tumim'' 27:2, R. Ya'akov of Lissa, ''Netivot ha-Mishpat'' 27:2, etc.</ref> and many Orthodox Jews have adopted the [[Chumra (Judaism)|Chumras]] of the writing "G-d" instead of "God" in English or saying [[Teth|Ṭēt]]-[[Waw (letter)|Vav]] ({{lang|he|טו}}, {{abbr|lit.|literally}}&nbsp;"9-6") instead of [[Yodh|Yōd]]-[[He (letter)|Hē]] ({{lang|he|יה}}, {{abbr|lit.|literally}}&nbsp;"10-5" but also "[[Jah]]") for the [[Hebrew numerals|number]] fifteen or Ṭēt-[[Zayin]] ({{lang|he|טז}}, {{abbr|lit.|literally}}&nbsp;"9-7") instead of Yōd-Vav ({{lang|he|יו}}, {{abbr|lit.|literally}}&nbsp;"10-6") for the [[Hebrew numerals|number]] sixteen in [[Hebrew language|Hebrew]].<ref>{{citation |last=Rich |first=Tracey R. |contribution=The Name of G-d |contribution-url=http://www.jewfaq.org/name.htm |title=Judaism 101 |url=http://www.jewfaq.org |date=1996 |access-date=31 Aug 2015 |archive-url=https://web.archive.org/web/20190603002018/http://www.jewfaq.org/ |archive-date=3 June 2019 |url-status=dead }}</ref>
[[Rabbinic Judaism]] considers some '''names of God''' so [[Q-D-Š|holy]] that, once written, they should not be erased: [[Tetragrammaton|YHWH]], Adonai, [[El (deity)|El]] ("God"), [[Elohim]] ("God"),{{Efn|Including variations of, such as: Eloah (the singular), Elohei (the construct plural), Elohekha, eloheikhem, etc.}} [[El Shaddai|Shaddai]] ("Almighty"), and [[#Tzevaot|Tzevaot]] ("[of] Hosts"); some also include [[I Am that I Am|Ehyeh]] ("I Am").<ref name=":0">This is the formulation of [[Joseph Karo]] (SA YD 276:9). [[Maimonides]] (MT Yesodei haTorah 6:2), [[Jacob ben Asher|Jacob b. Asher]] (AT YD 276), and [[Isaac Alfasi]] (HK Menachot 3b) also included [[Ehyeh]], 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.</ref> Early authorities considered other Hebrew names mere [[Epithet#Religion|epithets]] or descriptions of God and wrote that they and names in other languages may be written and erased freely.<ref>e.g. [[Akiva Eger]] (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.</ref> However, some moderns advise special care even in these cases,<ref>Epstein, R. Yonatan Eibeschutz, ''Urim ve-Tumim'' 27:2, R. Ya'akov of Lissa, ''Netivot ha-Mishpat'' 27:2, etc.</ref> and many Orthodox Jews have adopted the [[Chumra (Judaism)|Chumras]] of the writing "G-d" instead of "God" in English or saying [[Teth|Ṭēt]]-[[Waw (letter)|Vav]] ({{lang|he|טו}}, {{abbr|lit.|literally}}&nbsp;"9-6") instead of [[Yodh|Yōd]]-[[He (letter)|Hē]] ({{lang|he|יה}}, {{abbr|lit.|literally}}&nbsp;"10-5" but also "[[Jah]]") for the [[Hebrew numerals|number]] fifteen or Ṭēt-[[Zayin]] ({{lang|he|טז}}, {{abbr|lit.|literally}}&nbsp;"9-7") instead of Yōd-Vav ({{lang|he|יו}}, {{abbr|lit.|literally}}&nbsp;"10-6") for the [[Hebrew numerals|number]] sixteen in [[Hebrew language|Hebrew]].<ref>{{citation |last=Rich |first=Tracey R. |contribution=The Name of G-d |contribution-url=http://www.jewfaq.org/name.htm |title=Judaism 101 |url=http://www.jewfaq.org |date=1996 |access-date=31 Aug 2015 |archive-url=https://web.archive.org/web/20190603002018/http://www.jewfaq.org/ |archive-date=3 June 2019 |url-status=dead }}</ref>


{{anchor|7 names}}
{{anchor|7 names}}
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[[File:Tetragrammaton benediction.png|thumb|300px|The Tetragrammaton in the [[Ketef Hinnom]] silver scrolls with the [[Priestly Blessing]] from the [[Book of Numbers]]<ref>{{bibleref|Num.|6:23–27|HE}}.</ref> ({{circa|lk=no|600}}&nbsp;BCE).]]
[[File:Tetragrammaton benediction.png|thumb|300px|The Tetragrammaton in the [[Ketef Hinnom]] silver scrolls with the [[Priestly Blessing]] from the [[Book of Numbers]]<ref>{{bibleref|Num.|6:23–27|HE}}.</ref> ({{circa|lk=no|600}}&nbsp;BCE).]]


The most common name of God in the Hebrew Bible is the Tetragrammaton, {{lang|he|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.<ref>{{Cite book|last=Alter|first=Robert|url=https://books.google.com/books?id=S75SDwAAQBAJ&dq=Modern+biblical+scholarship+has+agreed+to+represent+this+as+%22Yahweh%22%22&pg=PT696|title=The Hebrew Bible: A Translation with Commentary (Vol. Three-Volume Set)|date=2018-12-18|publisher=W. W. Norton & Company|isbn=978-0-393-29250-3|language=en}}</ref>
Also abbreviated [[Jah]], the most common name of God in the Hebrew Bible is the Tetragrammaton, {{lang|he|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.<ref>{{Cite book|last=Alter|first=Robert|url=https://books.google.com/books?id=S75SDwAAQBAJ&dq=Modern+biblical+scholarship+has+agreed+to+represent+this+as+%22Yahweh%22%22&pg=PT696|title=The Hebrew Bible: A Translation with Commentary (Vol. Three-Volume Set)|date=2018-12-18|publisher=W. W. Norton & Company|isbn=978-0-393-29250-3|language=en}}</ref>


Modern 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<ref>{{citation |last=Byrne |first=Máire |title=The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue |publisher=A&C Black |date=2011 |page=24}}</ref> and the [[Book of Ruth]] shows it was being pronounced as late as the 5th century&nbsp;BCE.<ref>{{bibleref|Ruth|2:4|HE}}</ref>{{refn|group=n|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.{{'"}}<ref>[http://biblehub.com/web/ruth/2.htm Ruth 2:4] ([[World English Bible|WEB]]).</ref> The book is traditionally ascribed to the [[Jewish prophet|prophet]] [[Samuel]], who lived in the 11th and 10th centuries&nbsp;BC; but a date of the 6th or 5th&nbsp;century&nbsp;BC for the passage is more common among subscribers to the Documentary Hypothesis regarding the [[development of the Hebrew Bible canon|development of the biblical canon]].}} 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 {{transl|he|huhi}}, "heshe", signifying a dual-gendered deity, as earlier theorized by [[Guillaume Postel]] (16th century) and [[:it:Michelangelo Lanci|Michelangelo Lanci]] (19th century).<ref>{{Cite book|last=Sameth|first=Mark|url=https://www.google.com/books/edition/The_Name/ozzpDwAAQBAJ?hl=en&gbpv=1&dq=%22The+Name:+A+History+of+the+Dual-Gendered+Hebrew+Name+for+God%22&printsec=frontcover|title=The Name: A History of the Dual-Gendered Hebrew Name for God|publisher=Wipf and Stock|year=2020|isbn=978-1-5326-9384-7|pages=25}}</ref><ref>{{Cite book|last=Wilkinson|first=Robert|url=https://www.google.com/books/edition/Tetragrammaton_Western_Christians_and_th/1xyoBgAAQBAJ?hl=en&gbpv=1&dq=%22earlier+form+1551;+final+state+1566%22&pg=PA337&printsec=frontcover|title=Tetragrammaton: Western Christians and the Hebrew Name of God.|publisher=Brill|year=2015|isbn=9789004288171|location=Boston|pages=337}}</ref><ref>{{Cite book|last=Postel|first=Guillaume|url=https://www.google.com/books/edition/Le_thr%C3%A9sor_des_proph%C3%A9ties_de_l_univers/EmkytAEACAAJ?hl=en|title=Le thrésor des prophéties de l'univers|publisher=Springer|year=1969|isbn=9789024702039|editor-last=Secret|editor-first=François|pages=211|language=French|author-link=Guillaume Postel}}</ref><ref>{{Cite book|last=Lanci|first=Michelangelo|url=https://www.google.com/books/edition/Paralipomeni_alla_illustrazione_della_sa/-q4WAAAAQAAJ?hl=en&gbpv=1&dq=Paralipomeni+Alla+Illustrazione+Della+Sagra+Scrittura&pg=PR15&printsec=frontcover|title=Paralipomeni alla illustrazione della sagra Scrittura|publisher=Dondey-Dupre|year=1845|isbn=978-1274016911|edition=Facsmile of the first|pages=100–113|language=Italian}}</ref> It had ceased to be spoken aloud by at least the 3rd&nbsp;century&nbsp;BCE, during [[Second Temple Judaism]].<ref>{{citation |last=Harris |first=Stephen L. |author-link=Stephen L. Harris |title=Understanding the Bible: A Reader's Introduction |edition=2nd |location=Palo Alto, Calif. |publisher=Mayfield |date=1985 |page=21}}</ref> The [[Talmud]] relates, perhaps anecdotally, this began with the death of [[Simeon the Just]].<ref>Yoma; Tosefta Sotah 13</ref> [[Niqqud|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|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]]),<ref>{{cite web| url = https://books.google.com/books?id=znB4gOMlb3AC&pg=PA71&dq=Tetragrammaton+%22came+to+be+pronounced%22#v=twopage&q=Tetragrammaton%20%22came%20to%20be%20pronounced%22&f=false| title = Otto Eissfeldt "אדון ādhōn" en G. Johannes Botterweck, Helmer Ringgren, 'Theological Dictionary of the Old Testament'' (Eerdmans1974), vol. I, p. 71''}}</ref><ref>{{cite web| url = https://books.google.com/books?id=JQKyfwYlQV4C&pg=PA20&dq=%22Origen+on+Psalm+2:2%22#v=twopage&q=%22Origen%20on%20Psalm%202%3A2%22&f=false| title = François Bovon, ''New Testament and Christian Apocrypha: Collected Studies II'' (Mohr Siebeck 2009), p. 20}}</ref> as shown also by the subtle pronunciation changes when combined with a preposition or a conjunction.
Modern 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<ref>{{citation |last=Byrne |first=Máire |title=The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue |publisher=A&C Black |date=2011 |page=24}}</ref> and the [[Book of Ruth]] shows it was being pronounced as late as the 5th century&nbsp;BCE.<ref>{{bibleref|Ruth|2:4|HE}}</ref>{{refn|group=n|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.{{'"}}<ref>[http://biblehub.com/web/ruth/2.htm Ruth 2:4] ([[World English Bible|WEB]]).</ref> The book is traditionally ascribed to the [[Jewish prophet|prophet]] [[Samuel]], who lived in the 11th and 10th centuries&nbsp;BC; but a date of the 6th or 5th&nbsp;century&nbsp;BC for the passage is more common among subscribers to the Documentary Hypothesis regarding the [[development of the Hebrew Bible canon|development of the biblical canon]].}} 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 {{transl|he|huhi}}, "heshe", signifying a dual-gendered deity, as earlier theorized by [[Guillaume Postel]] (16th century) and [[:it:Michelangelo Lanci|Michelangelo Lanci]] (19th century).<ref>{{Cite book|last=Sameth|first=Mark|url=https://www.google.com/books/edition/The_Name/ozzpDwAAQBAJ?hl=en&gbpv=1&dq=%22The+Name:+A+History+of+the+Dual-Gendered+Hebrew+Name+for+God%22&printsec=frontcover|title=The Name: A History of the Dual-Gendered Hebrew Name for God|publisher=Wipf and Stock|year=2020|isbn=978-1-5326-9384-7|pages=25}}</ref><ref>{{Cite book|last=Wilkinson|first=Robert|url=https://www.google.com/books/edition/Tetragrammaton_Western_Christians_and_th/1xyoBgAAQBAJ?hl=en&gbpv=1&dq=%22earlier+form+1551;+final+state+1566%22&pg=PA337&printsec=frontcover|title=Tetragrammaton: Western Christians and the Hebrew Name of God.|publisher=Brill|year=2015|isbn=9789004288171|location=Boston|pages=337}}</ref><ref>{{Cite book|last=Postel|first=Guillaume|url=https://www.google.com/books/edition/Le_thr%C3%A9sor_des_proph%C3%A9ties_de_l_univers/EmkytAEACAAJ?hl=en|title=Le thrésor des prophéties de l'univers|publisher=Springer|year=1969|isbn=9789024702039|editor-last=Secret|editor-first=François|pages=211|language=French|author-link=Guillaume Postel}}</ref><ref>{{Cite book|last=Lanci|first=Michelangelo|url=https://www.google.com/books/edition/Paralipomeni_alla_illustrazione_della_sa/-q4WAAAAQAAJ?hl=en&gbpv=1&dq=Paralipomeni+Alla+Illustrazione+Della+Sagra+Scrittura&pg=PR15&printsec=frontcover|title=Paralipomeni alla illustrazione della sagra Scrittura|publisher=Dondey-Dupre|year=1845|isbn=978-1274016911|edition=Facsmile of the first|pages=100–113|language=Italian}}</ref> It had ceased to be spoken aloud by at least the 3rd&nbsp;century&nbsp;BCE, during [[Second Temple Judaism]].<ref>{{citation |last=Harris |first=Stephen L. |author-link=Stephen L. Harris |title=Understanding the Bible: A Reader's Introduction |edition=2nd |location=Palo Alto, Calif. |publisher=Mayfield |date=1985 |page=21}}</ref> The [[Talmud]] relates, perhaps anecdotally, this began with the death of [[Simeon the Just]].<ref>Yoma; Tosefta Sotah 13</ref> [[Niqqud|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|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]]),<ref>{{cite web| url = https://books.google.com/books?id=znB4gOMlb3AC&pg=PA71&dq=Tetragrammaton+%22came+to+be+pronounced%22#v=twopage&q=Tetragrammaton%20%22came%20to%20be%20pronounced%22&f=false| title = Otto Eissfeldt "אדון ādhōn" en G. Johannes Botterweck, Helmer Ringgren, 'Theological Dictionary of the Old Testament'' (Eerdmans1974), vol. I, p. 71''}}</ref><ref>{{cite web| url = https://books.google.com/books?id=JQKyfwYlQV4C&pg=PA20&dq=%22Origen+on+Psalm+2:2%22#v=twopage&q=%22Origen%20on%20Psalm%202%3A2%22&f=false| title = François Bovon, ''New Testament and Christian Apocrypha: Collected Studies II'' (Mohr Siebeck 2009), p. 20}}</ref> as shown also by the subtle pronunciation changes when combined with a preposition or a conjunction.
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[[Rabbinical Judaism]] teaches that the name is forbidden to all except the [[Kohen Gadol|High Priest]], 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."<ref>{{citation |contribution-url=http://www.myjewishlearning.com/beliefs/Theology/God/About_God/Speaking_about_God/Gods_Names/Tetragrammaton.shtml |contribution=The Tetragrammaton—The Unpronounceable Four-Letter Name of God |url=http://www.myjewishlearning.com |title=My Jewish Learning |access-date=17 September 2014 }}</ref> As each blessing was made, the people in the [[Temple of Jerusalem#Physical layout|courtyard]] were to [[prostration|prostrate themselves completely]] as they heard it spoken aloud. As the Temple has not been rebuilt since its destruction in 70&nbsp;AD, most modern Jews never pronounce YHWH but instead read [[#Adonai|Adonai]] ("My Lord") during prayer and while reading the [[Torah]] and as [[#HaShem|HaShem]] ("The Name") at other times.<ref>{{citation |contribution-url=http://www.hebrew4christians.com/Names_of_G-d/Adonai/adonai.html |contribution=Hebrew Name for God—Adonai |url=http://www.hebrew4christians.com |title=Hebrew for Christians |access-date=21 May 2014 }}</ref><ref>{{citation |contribution-url=http://www.theopedia.com/Adonai |contribution=Adonai |url=http://www.theopedia.com |title=Theopedia }}</ref> Similarly, the [[Vulgate]] used {{lang|la|Dominus}} ("The Lord") and most [[English translations of the Bible]] write "the {{smallcaps|Lord}}" for YHWH and "the {{smallcaps|Lord}} God", "the Lord {{smallcaps|God}}" or "the Sovereign {{smallcaps|Lord}}" for Adonai YHWH instead of transcribing the name. The [[Septuagint]] may have originally used the Hebrew letters themselves amid its Greek text,<ref>[[Origen]], ''Commentary on Psalms 2:2''.</ref><ref>[[Jerome]], ''[[Prologus Galeatus]]''.</ref> but there is no scholarly consensus on this point. All surviving Christian-era manuscripts use {{transl|grc|[[Kyrios]]}} ({{lang|grc|Κυριος}}, "Lord") or very occasionally {{transl|grc|Theos}} ({{lang|grc|Θεος}}, "God") to translate the many thousand occurrences of the Name. However, given the great preponderance of the anarthrous {{transl|he|Kyrios}} solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian-era copyists involving Kyrios (see especially scribal activity in Acts),<ref>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.</ref> {{transl|he|Theos}} should probably not be considered historically as a serious early contender substitute for the divine Name.{{Synthesis inline|date=June 2021}}
[[Rabbinical Judaism]] teaches that the name is forbidden to all except the [[Kohen Gadol|High Priest]], 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."<ref>{{citation |contribution-url=http://www.myjewishlearning.com/beliefs/Theology/God/About_God/Speaking_about_God/Gods_Names/Tetragrammaton.shtml |contribution=The Tetragrammaton—The Unpronounceable Four-Letter Name of God |url=http://www.myjewishlearning.com |title=My Jewish Learning |access-date=17 September 2014 }}</ref> As each blessing was made, the people in the [[Temple of Jerusalem#Physical layout|courtyard]] were to [[prostration|prostrate themselves completely]] as they heard it spoken aloud. As the Temple has not been rebuilt since its destruction in 70&nbsp;AD, most modern Jews never pronounce YHWH but instead read [[#Adonai|Adonai]] ("My Lord") during prayer and while reading the [[Torah]] and as [[#HaShem|HaShem]] ("The Name") at other times.<ref>{{citation |contribution-url=http://www.hebrew4christians.com/Names_of_G-d/Adonai/adonai.html |contribution=Hebrew Name for God—Adonai |url=http://www.hebrew4christians.com |title=Hebrew for Christians |access-date=21 May 2014 }}</ref><ref>{{citation |contribution-url=http://www.theopedia.com/Adonai |contribution=Adonai |url=http://www.theopedia.com |title=Theopedia }}</ref> Similarly, the [[Vulgate]] used {{lang|la|Dominus}} ("The Lord") and most [[English translations of the Bible]] write "the {{smallcaps|Lord}}" for YHWH and "the {{smallcaps|Lord}} God", "the Lord {{smallcaps|God}}" or "the Sovereign {{smallcaps|Lord}}" for Adonai YHWH instead of transcribing the name. The [[Septuagint]] may have originally used the Hebrew letters themselves amid its Greek text,<ref>[[Origen]], ''Commentary on Psalms 2:2''.</ref><ref>[[Jerome]], ''[[Prologus Galeatus]]''.</ref> but there is no scholarly consensus on this point. All surviving Christian-era manuscripts use {{transl|grc|[[Kyrios]]}} ({{lang|grc|Κυριος}}, "Lord") or very occasionally {{transl|grc|Theos}} ({{lang|grc|Θεος}}, "God") to translate the many thousand occurrences of the Name. However, given the great preponderance of the anarthrous {{transl|he|Kyrios}} solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian-era copyists involving Kyrios (see especially scribal activity in Acts),<ref>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.</ref> {{transl|he|Theos}} should probably not be considered historically as a serious early contender substitute for the divine Name.{{Synthesis inline|date=June 2021}}

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=== Adonai ===
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[[File:Shefa Tal.png|thumb|right|300px|Shefa Tal – A Kabbalistic explanation of the [[Priestly Blessing]] with Adonai inscribed.]]
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{{listen
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| title = Adonai
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Adonai ({{lang|he|אֲדֹנָי}}, {{abbr|lit.|literally}}&nbsp;"My Lord") is the possesive form of {{transl|he|[[adon]]}} ("Lord"), along with the [[first person singular|first-person singular]] pronoun [[enclitic]].{{refn|group=n|[[Wilhelm Gesenius|Gesenius]], ''Hebrew Grammar'', §124i (on plurale maiestatis): "Further, {{lang|he|אֲדֹנִים}}, as well as the singular {{lang|he|אָדוֹן}}, (lordship) lord, e.g. {{lang|he|אֲדֹנִים קָשֶׁה}} a cruel lord, Is 19:4; {{lang|he|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 {{lang|he|אֲדֹנֶיךָ, אֲדֹנַיִךְ}} ψ 45:12, {{lang|he|אֲדֹנָיו}}, &c., also {{lang|he|אֲדֹנֵינוּ}} (except 1 S 16:16); but in 1st sing. always {{lang|he|אֲדֹנִי}}. So also {{lang|he|בְּעָלִים}} (with suffixes) lord, master (of slaves, cattle, or inanimate things; but in the sense of ''maritus'', always in the singular), e.g. {{lang|he|בְּעָלָיו}} Ex 21:29, Is 1:3, &c."}} As with Elohim, Adonai's grammatical form is usually explained as a [[pluralis excellentiae|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 {{transl|he|[[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|HaShem]] ("The Name").

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The singular forms {{transl|he|adon}} and {{transl|he|adoni}} ("my lord") are used in the Hebrew Bible as royal titles,<ref>{{citation |title=International Standard Bible Encyclopedia |page=157 |contribution=Lord}}</ref><ref>{{citation |title=Focus on the Kingdom |url=http://focusonthekingdom.org |contribution=Adonai and Adoni (Psalm 110:1) |contribution-url=http://focusonthekingdom.org/articles/adonai.htm |publisher=[[Restoration Fellowship]] |access-date=5 June 2015}}</ref> as in the [[First Book of Samuel]],<ref>{{bibleref|1 Samuel|29:8|HE}}</ref> and for distinguished persons. The [[Phoenician religion|Phoenicians]] used it as a title of [[Tammuz (deity)|Tammuz]], the origin of the [[ancient Greek religion|Greek]] [[Adonis]]. It is also used very occasionally in Hebrew texts to refer to God (e.g. Psalm 136:3.)<ref>{{bibleverse|Psalm|136:3|HE}}</ref>

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[[Deuteronomy]] 10:17<ref>{{bibleverse|Deuteronomy|10:17|HE}}</ref> has the proper name {{transl|he|Yahweh}} alongside the superlative constructions "God of gods" ({{transl|he|elōhê ha-elōhîm}}, literally, "the gods of gods") and "Lord of lords" ({{transl|he|adōnê ha-adōnîm}}, "the lords of lords": {{lang|he|כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים}}; KJV: "For the {{Lord}} your God is God of gods, and Lord of lords").

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The final syllable of Adonai uses the vowel {{transl|he|[[kamatz]]}}, rather than {{transl|he|[[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 (given name)|Nathan]], [[Yitzchak]], and [[Yigal]].<ref>Yoel Elitzur, ''Shemot HaEl VeTaarichei Ketivat Sifrei HaMiqra'', published in ''Be'einei Elohim VaAdam'', Beit Morasha Jerusalem: 2017, p. 407 footnote 24; see also [https://www.academia.edu/27330839/%D7%A9%D7%9E%D7%95%D7%AA_%D7%94%D7%90%D7%9C_%D7%95%D7%AA%D7%90%D7%A8%D7%99%D7%9B%D7%99_%D7%9B%D7%AA%D7%99%D7%91%D7%AA_%D7%A1%D7%A4%D7%A8%D7%99_%D7%94%D7%9E%D7%A7%D7%A8%D7%90 link].</ref>

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As Adonai became the most common reverent substitute for the Tetragrammaton, it too became considered un-erasable due to its holiness.{{Citation needed|date=April 2022}} As such, most prayer books avoid spelling out the word Adonai, and instead write two {{transl|he|[[yodh]]s}} ({{lang|he|יְיָ}}) in its place.<ref>{{Cite book |author1=Robert James Victor Hiebert |title=The Old Greek Psalter: Studies in Honour of Albert Pietersma |author2=Claude E. Cox |author3=Peter John Gentry |date=2001 |publisher=Sheffield Acad. Press |isbn=1-84127-209-4 |location=Sheffield |page=129}}</ref>


===El===
===El===
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[[El (deity)|El]] appears in [[Ugarit]]ic, Phoenician and other 2nd and 1st millennium&nbsp;BCE texts both as generic "god" and as the head of the divine pantheon.<ref>{{cite book|url=https://books.google.com/books?id=yCkRz5pfxz0C&q=Bene+elohim |title=K. van der Toorn, Bob Becking, Pieter Willem van der Horst, ''Dictionary of deities and demons in the Bible'', pp. 274-277 |access-date=2011-12-05|isbn=9780802824912 |year=1999 |last1=Toorn |first1=Karel van der |last2=Becking |first2=Bob }}</ref> In the Hebrew Bible, El ({{lang|he|אל}}, {{transl|he|ʾel}}) appears very occasionally alone (e.g. Genesis 33:20, {{transl|he|el elohe yisrael}}, "Mighty God of Israel",<ref>KJV margin at Gen. 33:20</ref> and Genesis 46:3, {{transl|he|ha'el elohe abika}}, "El the God of thy father"),<ref>{{bibleref|Genesis|46:3|9}}</ref> but usually with some epithet or attribute attached (e.g. {{transl|he|El [[Elyon]]}}, "Most High El", {{transl|he|El Shaddai}}, "El of {{transl|he|[[Shaddai (god)|Shaddai]]}}", {{transl|he|El 'Olam}} "Everlasting El", {{transl|he|El Hai}}, "Living El", {{transl|he|El Ro'i}} "El my Shepherd", and {{transl|he|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 (archangel)|Michael]] ("Who is like God?"), [[Raphael (angel)|Raphael]] ("God's medicine"), [[Ariel (angel)|Ariel]] ("God's lion"), [[Daniel (biblical figure)|Daniel]] ("God's Judgment"), [[Jacob|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.<ref>{{cite book |last1=Toorn |first1=Karel van der |last2=Becking | first2=Bob| first3= Pieter Willem |last3=van der Horst |year=1999 |url=https://books.google.com/books?id=yCkRz5pfxz0C&q=Bene+elohim |title=Dictionary of deities and demons in the Bible |pages=277–279 |access-date=2011-12-05|isbn=9780802824912}}</ref>
[[El (deity)|El]] appears in [[Ugarit]]ic, Phoenician and other 2nd and 1st millennium&nbsp;BCE texts both as generic "god" and as the head of the divine pantheon.<ref>{{cite book|url=https://books.google.com/books?id=yCkRz5pfxz0C&q=Bene+elohim |title=K. van der Toorn, Bob Becking, Pieter Willem van der Horst, ''Dictionary of deities and demons in the Bible'', pp. 274-277 |access-date=2011-12-05|isbn=9780802824912 |year=1999 |last1=Toorn |first1=Karel van der |last2=Becking |first2=Bob }}</ref> In the Hebrew Bible, El ({{lang|he|אל}}, {{transl|he|ʾel}}) appears very occasionally alone (e.g. Genesis 33:20, {{transl|he|el elohe yisrael}}, "Mighty God of Israel",<ref>KJV margin at Gen. 33:20</ref> and Genesis 46:3, {{transl|he|ha'el elohe abika}}, "El the God of thy father"),<ref>{{bibleref|Genesis|46:3|9}}</ref> but usually with some epithet or attribute attached (e.g. {{transl|he|El [[Elyon]]}}, "Most High El", {{transl|he|El Shaddai}}, "El of {{transl|he|[[Shaddai (god)|Shaddai]]}}", {{transl|he|El 'Olam}} "Everlasting El", {{transl|he|El Hai}}, "Living El", {{transl|he|El Ro'i}} "El my Shepherd", and {{transl|he|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 (archangel)|Michael]] ("Who is like God?"), [[Raphael (angel)|Raphael]] ("God's medicine"), [[Ariel (angel)|Ariel]] ("God's lion"), [[Daniel (biblical figure)|Daniel]] ("God's Judgment"), [[Jacob|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.<ref>{{cite book |last1=Toorn |first1=Karel van der |last2=Becking | first2=Bob| first3= Pieter Willem |last3=van der Horst |year=1999 |url=https://books.google.com/books?id=yCkRz5pfxz0C&q=Bene+elohim |title=Dictionary of deities and demons in the Bible |pages=277–279 |access-date=2011-12-05|isbn=9780802824912}}</ref>

===Eloah===
{{Further|Elohim#Etymology}}
{{Empty section|date=May 2022}}


===Elohim===
===Elohim===
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{{anchor|Elohei}}
{{anchor|Elohei}}


===El Shaddai===
===Shaddai===
{{Main|El Shaddai}}
{{Main|El Shaddai}}
El Shaddai ({{lang|he|אל שדי}}, {{transl|he|ʾel šaday}}, {{IPA-he|ʃaˈdaj|pron}}) 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 [[English Bible translations|conventionally translated]] as "God Almighty". While the translation of ''El'' as "[[god (word)|god]]" in [[Ugarit]]/[[Canaanite languages|Canaanite]] language is straightforward, the literal meaning of ''Shaddai'' is the subject of debate.
El Shaddai ({{lang|he|אל שדי}}, {{transl|he|ʾel šaday}}, {{IPA-he|ʃaˈdaj|pron}}) 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 [[English Bible translations|conventionally translated]] as "God Almighty". While the translation of ''El'' as "[[god (word)|god]]" in [[Ugarit]]/[[Canaanite languages|Canaanite]] language is straightforward, the literal meaning of ''Shaddai'' is the subject of debate.


===Tzevaot===
===Tzevaot===
Tzevaot, Tsebaoth or Sabaoth ({{lang|he|צבאות}}, {{transl|he|ṣəḇāʾōṯ}}, {{IPA-he|tsvaot||He-YhwhTzevaot.ogg}}, {{abbr|lit.|literally}}&nbsp;"Armies") appears in reference to armies or armed hosts of men in [[Book of Exodus|Exodus]]<ref>{{bibleref|Exod.|6:26}}, {{bibleverse-nb|Exod.|7:4|HE}}, {{bibleverse-nb|Exod.|12:41|HE}}</ref> and [[Isaiah 44#Verse 6|Isaiah]]<ref>{{bibleref2|Isaiah|44:6|NKJV}}</ref><ref>{{cite book | url = https://www.mechon-mamre.org/p/pt/pt1044.htm | title = Hebrew Bible with 1917 JPS English translation | website = mechon-mamre.org | language = en, he | archive-url = https://archive.today/20021128022151/https://www.mechon-mamre.org/p/pt/pt1044.htm | archive-date = November 28, 2002 | url-status = live | access-date = March 19, 2019 }}</ref> but is not used as a divine epithet in the [[Torah]], [[Book of Joshua|Joshua]], or [[Book of Judges|Judges]]. In the [[First Book of Samuel]], [[David]] uses the name [[#YHWH|YHWH]] Tzavaot and immediately glosses it as "the God of the armies of Israel".<ref>{{bibleref|1 Samuel|17:45|HE}}</ref>
Tzevaot, Tsebaoth or Sabaoth ({{lang|he|צבאות}}, {{transl|he|ṣəḇāʾōṯ}}, {{IPA-he|tsvaot||He-YhwhTzevaot.ogg}}, {{abbr|lit.|literally}}&nbsp;"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]], [[Book of Joshua|Joshua]], or [[Book of Judges|Judges]]. Starting in the [[Books of Samuel]], the term "Lord of Hosts" appears hundreds of times throughout the [[Nevi'im|Prophetic books]], in [[Psalms]], and in [[Books of Chronicles|Chronicles]].


The Hebrew word {{transl|he|Sabaoth}} was also absorbed in [[Ancient Greek]] ({{lang|grc|σαβαωθ}}, {{transl|grc|sabaōth}}) and [[Latin]] ({{lang|la|Sabaoth}}, with no declension). [[Tertullian]] and other [[patristics]] used it with the meaning of "Army of angels of God".<ref>[[Karl Ernst Georges|Georges]], O. Badellini, F. Calonghi, ''Dizionario latino-italiano'' [Latin-to-Italian Dictionary], Rosenberg & Sellier, [[Turin]], 17th edition, 1989, page 2431 of 2959</ref>
The Hebrew word {{transl|he|Sabaoth}} was also absorbed in [[Ancient Greek]] ({{lang|grc|σαβαωθ}}, {{transl|grc|sabaōth}}) and [[Latin]] ({{lang|la|Sabaoth}}, with no declension). [[Tertullian]] and other [[patristics]] used it with the meaning of "Army of angels of God".<ref>[[Karl Ernst Georges|Georges]], O. Badellini, F. Calonghi, ''Dizionario latino-italiano'' [Latin-to-Italian Dictionary], Rosenberg & Sellier, [[Turin]], 17th edition, 1989, page 2431 of 2959</ref>


===Yah===
=== Ehyeh ===
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{{Main|I Am that I Am}}
{{anchor|Yah}}
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{{transl|he|Ehyeh asher ehyeh}} ({{lang|he|אֶהְיֶה אֲשֶׁר אֶהְיֶה}}) is the first of three responses given to [[Moses]] when he asks for God's name in the [[Book of Exodus]].<ref name="ex314" /> 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.{{listen
{{Main|Jah|Theophory in the Bible}}
| filename = He-EhyehAsherEhyeh.ogg
The abbreviated form of the [[Names of god in Judaism#YHWH|Tetragrammaton]] ({{lang|he|יהוה}}), {{lang|he|יהּ}}, transcribed {{transl|he|[[Jah]]}} ({{IPAc-en|dʒ|ɑː}})<ref>''Oxford English Dictionary'', 1st&nbsp;ed. "Jah, ''n.''" Oxford University Press (Oxford), 1900.</ref> or Yah ({{IPAc-en|j|ɑː|audio=He-Yah.ogg}}), appears in the [[Psalms]]<ref>{{bibleref|Psalms|68:4|HE}}</ref> and [[Book of Isaiah|Isaiah]].<ref>{{bibleref|Isaiah|12:2|HE}}, {{bibleverse-nb|Isaiah|26:4|HE}}, {{bibleverse-nb|Isaiah|38:11|HE}}</ref> It is a common element in [[Hebrew name|Hebrew]] [[theophoric name]]s such as [[Elijah (given name)|Elijah]] and also appears in the forms {{transl|he|yahu}} ("[[Jeremiah (name)|Jeremiah]]"), {{transl|he|yeho}} ("[[Joshua (name)|Joshua]]"), and {{transl|he|yo}} ("[[John (name)|John]]", ultimately from the biblical "[[Yohanan]]" and [[Jonathan (name)|Jonathan, "God gives"]]). It also appears 24 times in the Psalms as a part of [[Hallelujah]] ("Praise Jah").<ref>E.g., {{bibleref|Psalms|150:1|He}}.l</ref>
| title = Ehyeh-Asher-Ehyeh

At Revelation 19:1-6, {{transl|he|Jah}} is embedded in the phrase "[[hallelujah]]" ([[Tiberian Hebrew|Tiberian]] {{transl|he|hallūyāh}}), a Hebrew expression that literally means "Praise Jah". The short form "IA" ({{transl|he|Yah}} or {{transl|he|Jah}} ({{lang|he|יה}})) in the phrase {{transl|grc|hallelouia}} ({{lang|grc|Ἁλληλουιά}}) is transcribed by the Greek {{transl|grc|ia}}.<ref name=jewishenciclopediatetra>{{cite book|work=Jewish Enciclopedia|title=Tetragrammaton|author= Crawford Howell Toy, Ludwig Blau|year=1906|url=http://www.jewishencyclopedia.com/articles/14346-tetragrammaton}}</ref>

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==Other names and titles==

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=== Adonai ===
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[[File:Shefa Tal.png|thumb|right|300px|Shefa Tal – A Kabbalistic explanation of the [[Priestly Blessing]] with Adonai inscribed.]]
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{{listen
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| filename = He-Adonai.ogg
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| title = Adonai
| description =
| description =
| format = [[Ogg]]
| format = [[Ogg]]
}}
}}
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The word {{transl|he|ehyeh}} is the [[Grammatical person|first-person]] singular [[imperfect]] form of {{transl|he|hayah}}, "to be". Biblical Hebrew does not distinguish between [[grammatical tense]]s. It has instead an [[Grammatical aspect|aspectual system]] in which the imperfect denotes any actions that are not yet completed,<ref>{{cite web |title=Biblical Hebrew |url=https://biblicalhebrew.org/hebrew-tenses.aspx}}</ref><ref>{{cite web |title=Hebrew Tenses |url=https://christian.net/pub/resources/text/m.sion/hebrtens.htm}}</ref><ref>{{cite web |title=Biblical Hebrew Grammar do Beginners |url=https://hebrew.laits.utexas.edu/drupal/themes/hebrewgrid/bh/bhonline/grammar/aspect.pdf}}</ref> Accordingly, {{transl|he|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, {{transl|grc|[[Ego eimi]] ho on}} ({{lang|grc|ἐγώ εἰμι ὁ ὤν}}), "I am The Being" in the [[Septuagint]],<ref>{{cite web |title=Exodus 3:14 LXX |url=http://bibledatabase.net/html/septuagint/02_003.htm |access-date=2014-05-21 |publisher=Bibledatabase.net}}</ref> and [[Philo]],<ref>Yonge. Philo Life Of Moses Vol.1 :75</ref><ref>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</ref> and [[Book of Revelation|Revelation]]<ref>Rev.1:4,1:8.4:8 UBS Greek Text Ed.4</ref> or, "I am The Existing One"; [[Latin]], {{lang|la|ego sum qui sum}}, "I am Who I am."
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Adonai ({{lang|he|אֲדֹנָי}}, {{abbr|lit.|literally}}&nbsp;"My Lord") is the possesive form of {{transl|he|[[adon]]}} ("Lord"), along with the [[first person singular|first-person singular]] pronoun [[enclitic]].{{refn|group=n|[[Wilhelm Gesenius|Gesenius]], ''Hebrew Grammar'', §124i (on plurale maiestatis): "Further, {{lang|he|אֲדֹנִים}}, as well as the singular {{lang|he|אָדוֹן}}, (lordship) lord, e.g. {{lang|he|אֲדֹנִים קָשֶׁה}} a cruel lord, Is 19:4; {{lang|he|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 {{lang|he|אֲדֹנֶיךָ, אֲדֹנַיִךְ}} ψ 45:12, {{lang|he|אֲדֹנָיו}}, &c., also {{lang|he|אֲדֹנֵינוּ}} (except 1 S 16:16); but in 1st sing. always {{lang|he|אֲדֹנִי}}. So also {{lang|he|בְּעָלִים}} (with suffixes) lord, master (of slaves, cattle, or inanimate things; but in the sense of ''maritus'', always in the singular), e.g. {{lang|he|בְּעָלָיו}} Ex 21:29, Is 1:3, &c."}} As with Elohim, Adonai's grammatical form is usually explained as a [[pluralis excellentiae|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 {{transl|he|[[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|HaShem]] ("The Name").


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The word {{transl|he|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.<ref name="Seidner, 4">Seidner, 4.</ref>
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The singular forms {{transl|he|adon}} and {{transl|he|adoni}} ("my lord") are used in the Hebrew Bible as royal titles,<ref>{{citation |title=International Standard Bible Encyclopedia |page=157 |contribution=Lord}}</ref><ref>{{citation |title=Focus on the Kingdom |url=http://focusonthekingdom.org |contribution=Adonai and Adoni (Psalm 110:1) |contribution-url=http://focusonthekingdom.org/articles/adonai.htm |publisher=[[Restoration Fellowship]] |access-date=5 June 2015}}</ref> as in the [[First Book of Samuel]],<ref>{{bibleref|1 Samuel|29:8|HE}}</ref> and for distinguished persons. The [[Phoenician religion|Phoenicians]] used it as a title of [[Tammuz (deity)|Tammuz]], the origin of the [[ancient Greek religion|Greek]] [[Adonis]]. It is also used very occasionally in Hebrew texts to refer to God (e.g. Psalm 136:3.)<ref>{{bibleverse|Psalm|136:3|HE}}</ref>


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==Other names and titles==
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[[Deuteronomy]] 10:17<ref>{{bibleverse|Deuteronomy|10:17|HE}}</ref> has the proper name {{transl|he|Yahweh}} alongside the superlative constructions "God of gods" ({{transl|he|elōhê ha-elōhîm}}, literally, "the gods of gods") and "Lord of lords" ({{transl|he|adōnê ha-adōnîm}}, "the lords of lords": {{lang|he|כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים}}; KJV: "For the {{Lord}} your God is God of gods, and Lord of lords").

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The final syllable of Adonai uses the vowel {{transl|he|[[kamatz]]}}, rather than {{transl|he|[[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 (given name)|Nathan]], [[Yitzchak]], and [[Yigal]].<ref>Yoel Elitzur, ''Shemot HaEl VeTaarichei Ketivat Sifrei HaMiqra'', published in ''Be'einei Elohim VaAdam'', Beit Morasha Jerusalem: 2017, p. 407 footnote 24; see also [https://www.academia.edu/27330839/%D7%A9%D7%9E%D7%95%D7%AA_%D7%94%D7%90%D7%9C_%D7%95%D7%AA%D7%90%D7%A8%D7%99%D7%9B%D7%99_%D7%9B%D7%AA%D7%99%D7%91%D7%AA_%D7%A1%D7%A4%D7%A8%D7%99_%D7%94%D7%9E%D7%A7%D7%A8%D7%90 link].</ref>

⚫
As Adonai became the most common reverent substitute for the Tetragrammaton, it too became considered un-erasable due to its holiness.{{Citation needed|date=April 2022}} As such, most prayer books avoid spelling out the word Adonai, and instead write two {{transl|he|[[yodh]]s}} ({{lang|he|יְיָ}}) in its place.<ref>{{Cite book |author1=Robert James Victor Hiebert |title=The Old Greek Psalter: Studies in Honour of Albert Pietersma |author2=Claude E. Cox |author3=Peter John Gentry |date=2001 |publisher=Sheffield Acad. Press |isbn=1-84127-209-4 |location=Sheffield |page=129}}</ref>


===Baal===
===Baal===
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{{anchor|Ehyeh Asher Ehyeh|I am that I am}}
{{anchor|Ehyeh Asher Ehyeh|I am that I am}}

===Ehyeh asher ehyeh===
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{{Main|I Am that I Am}}
{{listen|filename=He-EhyehAsherEhyeh.ogg|title=Ehyeh-Asher-Ehyeh|description=|format=[[Ogg]]}}
⚫
{{transl|he|Ehyeh asher ehyeh}} ({{lang|he|אֶהְיֶה אֲשֶׁר אֶהְיֶה}}) is the first of three responses given to [[Moses]] when he asks for God's name in the [[Book of Exodus]].<ref name=ex314/> 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 {{transl|he|ehyeh}} is the [[Grammatical person|first-person]] singular [[imperfect]] form of {{transl|he|hayah}}, "to be". Biblical Hebrew does not distinguish between [[grammatical tense]]s. It has instead an [[Grammatical aspect|aspectual system]] in which the imperfect denotes any actions that are not yet completed,<ref>{{cite web| url = https://biblicalhebrew.org/hebrew-tenses.aspx| title = Biblical Hebrew}}</ref><ref>{{cite web| url = https://christian.net/pub/resources/text/m.sion/hebrtens.htm| title = Hebrew Tenses}}</ref><ref>{{cite web| url = https://hebrew.laits.utexas.edu/drupal/themes/hebrewgrid/bh/bhonline/grammar/aspect.pdf| title = Biblical Hebrew Grammar do Beginners}}</ref> Accordingly, {{transl|he|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, {{transl|grc|[[Ego eimi]] ho on}} ({{lang|grc|ἐγώ εἰμι ὁ ὤν}}), "I am The Being" in the [[Septuagint]],<ref>{{cite web|url=http://bibledatabase.net/html/septuagint/02_003.htm |title=Exodus 3:14 LXX |publisher=Bibledatabase.net |access-date=2014-05-21}}</ref> and [[Philo]],<ref>Yonge. Philo Life Of Moses Vol.1 :75</ref><ref>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</ref> and [[Book of Revelation|Revelation]]<ref>Rev.1:4,1:8.4:8 UBS Greek Text Ed.4</ref> or, "I am The Existing One"; [[Latin]], {{lang|la|ego sum qui sum}}, "I am Who I am."

⚫
The word {{transl|he|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.<ref name="Seidner, 4">Seidner, 4.</ref>


===Elah===
===Elah===

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Rabbinic Judaism considers some names of God so holy that, once written, they should not be erased: YHWH, Adonai, El ("God"), Elohim ("God"),[a] Shaddai ("Almighty"), and Tzevaot ("[of] Hosts"); some also include Ehyeh ("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] However, some moderns advise special care even in these cases,[3] and many Orthodox Jews have adopted the Chumras of the 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 number sixteen in Hebrew.[4]

Seven names of God

The names of God that, once written, cannot be erased because of their holiness

Rabbi Jose considered "Tzevaot" a common name[7] and Rabbi Ishmael that "Elohim" was.[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

Hebrew script is an abjad, so that the letters in the name are normally consonants, usually expanded as Yahweh in English.[11]

Modern 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 5th 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.

The Tetragrammaton appears in

first-person singular imperfective aspect, open to interpretation as present tense ("I am what I am"), future ("I shall be what I shall be"), imperfect ("I used to be what I used to be").[25]

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,[29][30] 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),[31] 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, lit. "My Lord") is the possesive form 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,

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.)[35]

Deuteronomy 10:17[36]
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").

The final syllable of Adonai uses the vowel

Yitzchak, and Yigal.[37]

As Adonai became the most common reverent substitute for the Tetragrammaton, it too became considered un-erasable due to its holiness.[citation needed] As such, most prayer books avoid spelling out the word Adonai, and instead write two yodhs (יְיָ) in its place.[38]

El

See also: El (deity) § Hebrew Bible
El
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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.[42]

Elohim

Main article: Elohim

A common name of God in the Hebrew Bible is Elohim (אלהים, ʾĕlōhīm). Despite the -im ending common to many plural nouns in Hebrew, the word Elohim when referring to God is grammatically singular,[

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.

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).[44] Indeed, Gesenius states in his book Hebrew Grammar the following:[45]

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.[46]

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

conventionally translated as "God Almighty". While the translation of El as "god" in Ugarit/Canaanite
language is straightforward, the literal meaning of Shaddai is the subject of debate.

Tzevaot

Tzevaot, 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".[47]

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.[24] 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,[48][49][50] 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,[51] and Philo,[52][53] and Revelation[54] 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.[55]

Other names and titles

Baal

Main article: Baal

prophet Hosea in particular reproached the Israelites for continuing to use the term:[67]

"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."[69]

Elah

Elah (אֱלָה;

Tanakh in the books of Ezra, Jeremiah (Jeremiah 10:11,[70] the only verse in the entire book written in Aramaic),[71] and Daniel
. Elah is used to describe both pagan gods and the Abrahamic God.

The word 'Elah (إله) is also an Arabic word meaning god. The word is etymologically related to

monotheistic religions
.

  • 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",[72] is translated in the King James Version as "Thou God seest me."[73][74]

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. It is cognate to the Arabic 'Aliyy.

Eternal One

"The Eternal One" is increasingly used, particularly in Reform and Reconstructionist communities seeking to use gender-neutral language.[75] In the Torah, YHWH El Olam ("the Everlasting God") is used at Genesis 21:33 to refer to God.[76]

HaShem

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

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'[77]
will generally be substituted for 'Adonai'.

A popular expression containing this phrase is Baruch HaShem, meaning "Thank God" (literally, "Blessed be the Name").[78]

Shalom

Main article: Shalom

Talmudic authors,[79] 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, Shab. 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

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

The Arabic form of the word Sakīnah (سكينة) is also mentioned in the Quran. This mention is in the middle of the narrative of the choice of Saul to be king and is mentioned as descending with the Ark of the Covenant, here the word is used to mean "security" and is derived from the root sa-ka-na which means dwell:

And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the Covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a Symbol for you if ye indeed have faith."

Uncommon or esoteric names

  • Abir – "Strong One"[80]
  • Adir – "Great One"[81]
  • 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ⓘ – "Our Father, Our King"
  • Boreⓘ – "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."[82][83][84] [Cf.[85]] 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"[86]
  • Somech Noflim – "Supporter of the Fallen"
  • Tzur Israel – "Rock of Israel"
  • YHWH-Niss'i (Adonai-Nissi) – "The LORD Our Banner"[87]
  • YHWH-Rapha – "The LORD that Healeth"[88]
  • YHWH-Ro'i – "The LORD My Shepherd"[89]
  • YHWH-Shalom – "The LORD Our Peace"[90]
  • YHWH-Shammah (Adonai-shammah) – "The LORD Is Present"[91]
  • YHWH-Tsidkenu – "The LORD Our Righteousness"[92][93]
  • YHWH-Yireh (Adonai-jireh) – "The LORD Will Provide"[94]
  • 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

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 CE 1300.[95] 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

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[96]

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.[97]

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 English reference such as Hashem (literally, "the Name") may be substituted, or an abbreviation thereof, such as B''H (B'ezrat Hashem "by the blessing of the Name").[citation needed
]

See also

Explanatory notes

  1. 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 biblical canon
    .
  2. 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[57][58] but some speakers prefer variants closer to the original sound, such as /bɑːˈɑːl, bɑːl/.[58][59]
  5. 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".[60]
  6. ^ Literally, "my husband".[68]

References

Citations

  1. ^
    Ehyeh, 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. Akiva Eger (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, R. Yonatan Eibeschutz, Urim ve-Tumim 27:2, R. Ya'akov of Lissa, Netivot ha-Mishpat 27:2, etc.
  4. ^ Rich, Tracey R. (1996), "The Name of G-d", 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. Rabbi Jose, Soferim, 4:1, Yer. R.H., 1:1; Ab. R.N., 34.[clarification needed
    ]
  8. ^ Rabbi Ishmael, Sanh., 66a.
  9. ^ Sheb. 35a.[clarification needed]
  10. ^ Num. 6:23–27.
  11. ISBN 978-0-393-29250-3
    .
  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. ISBN 978-1-5326-9384-7
    .
  16. ISBN 9789004288171
    .
  17. ISBN 9789024702039
    .
  18. 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. ^ "Otto Eissfeldt "אדון ādhōn" en G. Johannes Botterweck, Helmer Ringgren, 'Theological Dictionary of the Old Testament (Eerdmans1974), vol. I, p. 71".
  22. ^ "François Bovon, New Testament and Christian Apocrypha: Collected Studies II (Mohr Siebeck 2009), p. 20".
  23. ^ Gen. 2:4
  24. ^ a b Exod. 3:14
  25. ^ "Biblical Hebrew Grammar for Beginners", University of Texas at Austin
  26. ^ "The Tetragrammaton—The Unpronounceable Four-Letter Name of God", My Jewish Learning, retrieved 17 September 2014
  27. ^ "Hebrew Name for God—Adonai", Hebrew for Christians, retrieved 21 May 2014
  28. ^ "Adonai", Theopedia
  29. ^ Origen, Commentary on Psalms 2:2.
  30. ^ Jerome, Prologus Galeatus.
  31. ^ 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.
  32. ^ "Lord", International Standard Bible Encyclopedia, p. 157
  33. Restoration Fellowship
    , retrieved 5 June 2015
  34. ^ 1 Samuel 29:8
  35. ^ Psalm 136:3
  36. ^ Deuteronomy 10:17
  37. ^ 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.
  38. ISBN 1-84127-209-4
    .
  39. ISBN 9780802824912
    . Retrieved 2011-12-05.
  40. ^ KJV margin at Gen. 33:20
  41. ^ Genesis 46:3
  42. ISBN 9780802824912
    . Retrieved 2011-12-05.
  43. ISBN 9783161495434
    . Retrieved 2011-12-05.
  44. ^ 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
  45. ^ Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)
  46. 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)
  47. ^ Georges, O. Badellini, F. Calonghi, Dizionario latino-italiano [Latin-to-Italian Dictionary], Rosenberg & Sellier, Turin, 17th edition, 1989, page 2431 of 2959
  48. ^ "Biblical Hebrew".
  49. ^ "Hebrew Tenses".
  50. ^ "Biblical Hebrew Grammar do Beginners" (PDF).
  51. ^ "Exodus 3:14 LXX". Bibledatabase.net. Retrieved 2014-05-21.
  52. ^ Yonge. Philo Life Of Moses Vol.1 :75
  53. ^ 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
  54. ^ Rev.1:4,1:8.4:8 UBS Greek Text Ed.4
  55. ^ Seidner, 4.
  56. ^ Oxford English Dictionary (1885), "Baal, n."
  57. ^ Oxford Dictionaries (2015), "Baal"
  58. ^ a b Merriam-Webster Online (2015), "baal".
  59. ^ Webb's Easy Bible Names Pronunciation Guide (2012), "Baal".
  60. ^ Cleghorn & al. (2011), p. 87.
  61. ^ Herrmann (1999), p. 132.
  62. ^ Pope (2006).
  63. ^ DULAT (2015), "bʕl (II)".
  64. ^ a b BEWR (2006), "Baal".
  65. ^ a b Encyclopaedia Judaica, 2nd ed., vol.  VII, p. 675
  66. ^ ZPBD (1963).
  67. ^ Hos. 2:16.
  68. ^ Uittenbogaard, Arie, Ishi | The amazing name Ishi : meaning and etymology, Abarim Publications, retrieved 21 May 2014
  69. ^ Hos. 2:16 (NASB).
  70. ^ Jeremiah 10:11
  71. ^ Torrey 1945, 64; Metzger 1957, 96; Moore 1992, 704,
  72. ^ Gen. 16:13
  73. ^ Gen. 16:13 KJV.
  74. ^ "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!"".
  75. ^ 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.
  76. ^ Gen 21:33.
  77. ^ "What is Hashem?".
  78. ^ Greenbaum, Elisha. "Thank G-d!". Chabad.org. Retrieved 15 February 2015.
  79. ^ Rabbi Adah ben Ahabah and Rabbi Haninuna (possibly citing "'Ulla")
  80. ^ "H46 – 'abiyr – Strong's Hebrew Lexicon (KJV)". Blue Letter Bible. Retrieved 20 November 2017.
  81. ^ "H117 – 'addiyr – Strong's Hebrew Lexicon (KJV)". Blue Letter Bible. Retrieved 21 November 2017.
  82. ^ "Yoma 69b:7-8". www.sefaria.org. Retrieved 2020-11-26.
  83. ^ "Shabbat 55a:12". www.sefaria.org. Retrieved 2020-11-26.
  84. ^ "Bereishit Rabbah 81:2". www.sefaria.org. Retrieved 2020-11-26.
  85. ^ "Isaiah 44:6". www.sefaria.org. Retrieved 2020-11-26.
  86. ^ Psalms 121:4
  87. ^ Exodus 17:8–15
  88. ^ Exodus 15:26
  89. ^ Psalms 23:1
  90. ^ Judges 6:24
  91. ^ Ezekiel 48:35
  92. ^ Names of God Archived 2011-04-13 at the Wayback Machine
  93. ^ Jeremiah 23:6
  94. ^ Genesis 22:13–14
  95. ^ Encyclopaedia Judaica, 2nd ed., vol.  VI, Keter Publishing House, p. 232
  96. ^ Deuteronomy 12:3–4
  97. ^ "Shaimos guidelines". Shaimos.org. Archived from the original on 2011-12-27. Retrieved 2011-12-05.
  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

External links
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