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.
1In the days of Amraphel, king of Shinar; Arioch, king of Ellasar; Chedorlaomer, king of Elam; and Tidal, king of Goiim, 2they made war with Bera, king of Sodom; Birsha, king of Gomorrah; Shinab, king of Admah; Shemeber, king of Zeboiim; and the king of Bela (also called Zoar). 3All these joined together in the valley of Siddim (also called the Salt Sea). 4They served Chedorlaomer for twelve years, and in the thirteenth year they rebelled. 5In the fourteenth year Chedorlaomer and the kings who were with him came and struck the Rephaim in Ashteroth Karnaim, the Zuzim in Ham, the Emim in Shaveh Kiriathaim, 6and the Horites in their Mount Seir, to El Paran, which is by the wilderness. 7They returned, and came to En Mishpat (also called Kadesh), and struck all the country of the Amalekites, and also the Amorites, that lived in Hazazon Tamar. 8The king of Sodom, and the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (also called Zoar) went out; and they set the battle in array against them in the valley of Siddim 9against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five. 10Now the valley of Siddim was full of tar pits; and the kings of Sodom and Gomorrah fled, and some fell there. Those who remained fled to the hills. 11They took all the goods of Sodom and Gomorrah, and all their food, and went their way. 12They took Lot, Abram’s brother’s son, who lived in Sodom, and his goods, and departed.
13One who had escaped came and told Abram, the Hebrew. At that time, he lived by the oaks of Mamre, the Amorite, brother of Eshcol and brother of Aner. They were allies of Abram. 14When Abram heard that his relative was taken captive, he led out his three hundred eighteen trained men, born in his house, and pursued as far as Dan. 15He divided himself against them by night, he and his servants, and struck them, and pursued them to Hobah, which is on the left hand of Damascus. 16He brought back all the goods, and also brought back his relative Lot and his goods, and the women also, and the other people.
17The king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer and the kings who were with him, at the valley of Shaveh (that is, the King’s Valley). 18Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. 19He blessed him, and said, “Blessed be Abram of God Most High, possessor of heaven and earth. 20Blessed be God Most High, who has delivered your enemies into your hand.”
Abram gave him a tenth of all.
21The king of Sodom said to Abram, “Give me the people, and take the goods for yourself.”
22Abram said to the king of Sodom, “I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth, 23that I will not take a thread nor a sandal strap nor anything that is yours, lest you should say, ‘I have made Abram rich.’ 24I will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre. Let them take their portion.”