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.
1Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let’s run with perseverance the race that is set before us, 2looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.
3For consider him who has endured such contradiction of sinners against himself, that you don’t grow weary, fainting in your souls. 4You have not yet resisted to blood, striving against sin. 5You have forgotten the exhortation which reasons with you as with children,
“My son, don’t take lightly the chastening of the Lord,
nor faint when you are reproved by him;
6for whom the Lord loves, he disciplines,
and chastises every son whom he receives.”
7It is for discipline that you endure. God deals with you as with children, for what son is there whom his father doesn’t discipline? 8But if you are without discipline, of which all have been made partakers, then you are illegitimate, and not children. 9Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits and live? 10For they indeed for a few days disciplined us as seemed good to them, but he for our profit, that we may be partakers of his holiness. 11All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it. 12Therefore lift up the hands that hang down and the feeble knees, 13and make straight paths for your feet, so what is lame may not be dislocated, but rather be healed.
14Follow after peace with all men, and the sanctification without which no man will see the Lord, 15looking carefully lest there be any man who falls short of the grace of God, lest any root of bitterness springing up trouble you and many be defiled by it, 16lest there be any sexually immoral person or profane person, like Esau, who sold his birthright for one meal. 17For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.
18For you have not come to a mountain that might be touched and that burned with fire, and to blackness, darkness, storm, 19the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them, 20for they could not stand that which was commanded, “If even an animal touches the mountain, it shall be stoned”. 21So fearful was the appearance that Moses said, “I am terrified and trembling.”
22But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels, 23to the festal gathering and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, 24to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel.
25See that you don’t refuse him who speaks. For if they didn’t escape when they refused him who warned on the earth, how much more will we not escape who turn away from him who warns from heaven, 26whose voice shook the earth then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heavens.” 27This phrase, “Yet once more” signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 28Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe, 29for our God is a consuming fire.