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.
1After the death of Joshua, the children of Israel asked of Yahweh, saying, “Who should go up for us first against the Canaanites, to fight against them?”
2Yahweh said, “Judah shall go up. Behold, I have delivered the land into his hand.”
3Judah said to Simeon his brother, “Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with you into your lot.” So Simeon went with him. 4Judah went up, and Yahweh delivered the Canaanites and the Perizzites into their hand. They struck ten thousand men in Bezek. 5They found Adoni-Bezek in Bezek, and they fought against him. They struck the Canaanites and the Perizzites. 6But Adoni-Bezek fled. They pursued him, caught him, and cut off his thumbs and his big toes. 7Adoni-Bezek said, “Seventy kings, having their thumbs and their big toes cut off, scavenged under my table. As I have done, so God has done to me.” They brought him to Jerusalem, and he died there. 8The children of Judah fought against Jerusalem, took it, struck it with the edge of the sword, and set the city on fire.
9After that, the children of Judah went down to fight against the Canaanites who lived in the hill country, and in the South, and in the lowland. 10Judah went against the Canaanites who lived in Hebron. (The name of Hebron before that was Kiriath Arba.) They struck Sheshai, Ahiman, and Talmai.
11From there he went against the inhabitants of Debir. (The name of Debir before that was Kiriath Sepher.) 12Caleb said, “I will give Achsah my daughter as wife to the man who strikes Kiriath Sepher, and takes it.” 13Othniel the son of Kenaz, Caleb’s younger brother, took it, so he gave him Achsah his daughter as his wife.
14When she came, she got him to ask her father for a field. She got off her donkey; and Caleb said to her, “What would you like?”
15She said to him, “Give me a blessing; because you have set me in the land of the South, give me also springs of water.” Then Caleb gave her the upper springs and the lower springs. 16The children of the Kenite, Moses’ brother-in-law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and lived with the people. 17Judah went with Simeon his brother, and they struck the Canaanites who inhabited Zephath, and utterly destroyed it. The name of the city was called Hormah. 18Also Judah took Gaza with its border, and Ashkelon with its border, and Ekron with its border. 19Yahweh was with Judah, and drove out the inhabitants of the hill country; for he could not drive out the inhabitants of the valley, because they had chariots of iron. 20They gave Hebron to Caleb, as Moses had said, and he drove the three sons of Anak out of there. 21The children of Benjamin didn’t drive out the Jebusites who inhabited Jerusalem, but the Jebusites dwell with the children of Benjamin in Jerusalem to this day.
22The house of Joseph also went up against Bethel, and Yahweh was with them. 23The house of Joseph sent to spy out Bethel. (The name of the city before that was Luz.) 24The watchers saw a man come out of the city, and they said to him, “Please show us the entrance into the city, and we will deal kindly with you.” 25He showed them the entrance into the city, and they struck the city with the edge of the sword; but they let the man and all his family go. 26The man went into the land of the Hittites, built a city, and called its name Luz, which is its name to this day.
27Manasseh didn’t drive out the inhabitants of Beth Shean and its towns, nor Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites would dwell in that land. 28When Israel had grown strong, they put the Canaanites to forced labor, and didn’t utterly drive them out. 29Ephraim didn’t drive out the Canaanites who lived in Gezer, but the Canaanites lived in Gezer among them. 30Zebulun didn’t drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites lived among them, and became subject to forced labor. 31Asher didn’t drive out the inhabitants of Acco, nor the inhabitants of Sidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob; 32but the Asherites lived among the Canaanites, the inhabitants of the land, for they didn’t drive them out. 33Naphtali didn’t drive out the inhabitants of Beth Shemesh, nor the inhabitants of Beth Anath; but he lived among the Canaanites, the inhabitants of the land. Nevertheless the inhabitants of Beth Shemesh and of Beth Anath became subject to forced labor. 34The Amorites forced the children of Dan into the hill country, for they would not allow them to come down to the valley; 35but the Amorites would dwell in Mount Heres, in Aijalon, and in Shaalbim. Yet the hand of the house of Joseph prevailed, so that they became subject to forced labor. 36The border of the Amorites was from the ascent of Akrabbim, from the rock, and upward.