Strictly speaking, the only personal name of God belonging to Him alone, and the most significant name of God found in the Old Testament (over 5000 times). Yahweh is the approximate (and likely) pronunciation of the tetragrammaton, the four-letter word YHWH. When Moses asked what His name was to take back to the Hebrews in Egypt, God replied, “I AM THAT I AM (אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑הehyeh esher ehyeh): and he said, Thus shall you say to the children of Israel, I AM (אֶֽהְיֶ֖ה, ehyeh, 1st person singular, giving God's declaration of His name) has sent me to you” (Exod 3:14). Thus God revealed to Moses the very essential meaning of His name as Yahweh (יְהוָ֞ה, Yahweh, 3rd person singular, the response of the people of God, He is). There is a strong indication that Jesus (or Yeshua, Yahweh is salvation) used this name and its divine implication to apply to himself when he said, “Before Abraham was, I AM” (ἐγὼ εἰμί, egō eimi) (John 8:58). Thus, the very Person who spoke to Moses out of the burning bush was the very same Person who addressed the startled Jews in the Gospel of John.
For a more complete discussion of the personal name of God, see the passage in Exodus in which He reveals His name to Moses, Exodus 3:14, 15.
A Name of God (אֱלֹהִים; 'elohim)
Word Study
| Hershel Wayne House
אֱלֹהִיםʼĕlôhîym·Strong's H430
This is a generic name for the divine being. In the Hebrew Bible, the word is regularly used in the plural in reference to the God of Israel but in regard to His majesty or intensity. The plural has a third person singular with the God of Israel, but a third plural with foreign deities.
Abba, Father
Word Study
| Hershel Wayne House • Steve Stanley
ἈββᾶAbbâ·Strong's G5
This Aramaic term is used only three times in the NT and approximately 80 times in the writings of the early church fathers when quoting or paraphrasing Jesus’ words. It is translated by the very next word in this verse as ὁ πατήρ (ho pater) “the Father,” as it is in all three NT uses. Jesus spoke in Aramaic, and Hebrew, both languages being used in Israel. In Jesus’ day, abba was used for the father in the family, and was a customary title for God in prayer among the Jews. It was eventually taken over by Greek-speaking Christians as a liturgical formula. Some posit that abba is equivalent to “daddy,” an American English term for “father.” This assumes that the American informality expressed by children toward their father would have an analogy in Jesus’ culture, an assumption difficult to sustain. It is, therefore, not appropriate to refer to God as “daddy.” Linguistically, then, abba means "father" in Hebrew, Greek and English. It must be noted, however, that while “father” is a term of respect in biblical literature, it is also a term of affection, very deep and abiding affection. With His use of “Abba,” Jesus expresses His respectful and intimate relationship with His Heavenly Father in prayer, a wonderful example for all believers.
1A good name is better than fine perfume; and the day of death better than the day of one’s birth. 2It is better to go to the house of mourning than to go to the house of feasting; for that is the end of all men, and the living should take this to heart. 3Sorrow is better than laughter; for by the sadness of the face the heart is made good. 4The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth. 5It is better to hear the rebuke of the wise than for a man to hear the song of fools. 6For as the crackling of thorns under a pot, so is the laughter of the fool. This also is vanity. 7Surely extortion makes the wise man foolish; and a bribe destroys the understanding. 8Better is the end of a thing than its beginning.
The patient in spirit is better than the proud in spirit. 9Don’t be hasty in your spirit to be angry, for anger rests in the bosom of fools. 10Don’t say, “Why were the former days better than these?” For you do not ask wisely about this.
11Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun. 12For wisdom is a defense, even as money is a defense; but the excellency of knowledge is that wisdom preserves the life of him who has it.
13Consider the work of God, for who can make that straight which he has made crooked? 14In the day of prosperity be joyful, and in the day of adversity consider; yes, God has made the one side by side with the other, to the end that man should not find out anything after him.
15All this I have seen in my days of vanity: there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his evildoing. 16Don’t be overly righteous, neither make yourself overly wise. Why should you destroy yourself? 17Don’t be too wicked, neither be foolish. Why should you die before your time? 18It is good that you should take hold of this. Yes, also don’t withdraw your hand from that; for he who fears God will come out of them all. 19Wisdom is a strength to the wise man more than ten rulers who are in a city. 20Surely there is not a righteous man on earth who does good and doesn’t sin. 21Also don’t take heed to all words that are spoken, lest you hear your servant curse you; 22for often your own heart knows that you yourself have likewise cursed others. 23All this I have proved in wisdom. I said, “I will be wise;” but it was far from me. 24That which is, is far off and exceedingly deep. Who can find it out? 25I turned around, and my heart sought to know and to search out, and to seek wisdom and the scheme of things, and to know that wickedness is stupidity, and that foolishness is madness.
26I find more bitter than death the woman whose heart is snares and traps, whose hands are chains. Whoever pleases God shall escape from her; but the sinner will be ensnared by her.
27“Behold, I have found this,” says the Preacher, “to one another, to find an explanation 28which my soul still seeks, but I have not found. I have found one man among a thousand, but I have not found a woman among all those. 29Behold, I have only found this: that God made mankind upright; but they search for many inventions.”