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.
1“Now these are the ordinances which you shall set before them:
2“If you buy a Hebrew servant, he shall serve six years, and in the seventh he shall go out free without paying anything. 3If he comes in by himself, he shall go out by himself. If he is married, then his wife shall go out with him. 4If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master’s, and he shall go out by himself. 5But if the servant shall plainly say, ‘I love my master, my wife, and my children. I will not go out free;’ 6then his master shall bring him to God, and shall bring him to the door or to the doorpost, and his master shall bore his ear through with an awl, and he shall serve him forever.
7“If a man sells his daughter to be a female servant, she shall not go out as the male servants do. 8If she doesn’t please her master, who has married her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her. 9If he marries her to his son, he shall deal with her as a daughter. 10If he takes another wife to himself, he shall not diminish her food, her clothing, and her marital rights. 11If he doesn’t do these three things for her, she may go free without paying any money.
12“One who strikes a man so that he dies shall surely be put to death, 13but not if it is unintentional, but God allows it to happen; then I will appoint you a place where he shall flee. 14If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die.
15“Anyone who attacks his father or his mother shall be surely put to death.
16“Anyone who kidnaps someone and sells him, or if he is found in his hand, he shall surely be put to death.
17“Anyone who curses his father or his mother shall surely be put to death.
18“If men quarrel and one strikes the other with a stone, or with his fist, and he doesn’t die, but is confined to bed; 19if he rises again and walks around with his staff, then he who struck him shall be cleared; only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed.
20“If a man strikes his servant or his maid with a rod, and he dies under his hand, the man shall surely be punished. 21Notwithstanding, if his servant gets up after a day or two, he shall not be punished, for the servant is his property.
22“If men fight and hurt a pregnant woman so that she gives birth prematurely, and yet no harm follows, he shall be surely fined as much as the woman’s husband demands and the judges allow. 23But if any harm follows, then you must take life for life, 24eye for eye, tooth for tooth, hand for hand, foot for foot, 25burning for burning, wound for wound, and bruise for bruise.
26“If a man strikes his servant’s eye, or his maid’s eye, and destroys it, he shall let him go free for his eye’s sake. 27If he strikes out his male servant’s tooth, or his female servant’s tooth, he shall let the servant go free for his tooth’s sake.
28“If a bull gores a man or a woman to death, the bull shall surely be stoned, and its meat shall not be eaten; but the owner of the bull shall not be held responsible. 29But if the bull had a habit of goring in the past, and this has been testified to its owner, and he has not kept it in, but it has killed a man or a woman, the bull shall be stoned, and its owner shall also be put to death. 30If a ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed. 31Whether it has gored a son or has gored a daughter, according to this judgment it shall be done to him. 32If the bull gores a male servant or a female servant, thirty shekels of silver shall be given to their master, and the ox shall be stoned.
33“If a man opens a pit, or if a man digs a pit and doesn’t cover it, and a bull or a donkey falls into it, 34the owner of the pit shall make it good. He shall give money to its owner, and the dead animal shall be his.
35“If one man’s bull injures another’s, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal. 36Or if it is known that the bull was in the habit of goring in the past, and its owner has not kept it in, he shall surely pay bull for bull, and the dead animal shall be his own.