The name of the God of Abraham and Israel

Yahweh | Adonai | Names of God | Tetragrammaton | Theophany

YAHWEH in scriptures [BibleGateway Search]   Site search: FreeFind search

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  Psalm  7:17   |   Psalm 28:7   |   Psalm 30:12   |   Psalm 35:18   |   Psalm 75:1   |   Psalm 105:1   |   Psalm 106:1  
  Psalm 106:47   |   Psalm 107:1   |   Psalm 107:8   |   Psalm 118:1   |   Psalm 119:62   |   Psalm 136:1  
  1 Thessalonians 5:18   |   Revelation 4:9   |   Revelation 7:12   |   Revelation 11:17  

Yahweh God looks down; Yahweh God sees
  Psalm 14:2   |   Psalm 53:1-3   |   1 Chronicles 21:15   |   Jonah 3:10   |   Psalm 104:32  
Lightning: Ps 18:8 | Ez 1:4

Like a devouring fire: Ex 24:17 | Psalm 21:9
Rides a cherub: Ps 18:10 | 2 Sam 22:11
Rides on the clouds: Ps 68:4 | Ps 104:3 | Nahum 1:3 |

His way is perfect: 2 Samuel 22:31 | Psalm 18:30 |

YAH [Holman Bible Dictionary]

Shortened form of Yahweh, the Hebrew name for the God of the covenant. (Also God; I Am; Jehovah; Lord; YHWH).

YHWH [Holman Bible Dictionary]

God's name in Hebrew known by the technical term “Tetragrammaton” (Greek, meaning four letters), these are the four consonants which make up the divine name (Exodus 3:15; found more than 6,000 times in the Old Testament). The written Hebrew language did not include vowels, only the consonants were used; thus readers supplied the vowels as they read (this is true even today in Hebrew newspapers). Reverence for the divine name led to the practice of avoiding its use lest one run afoul of Commandments such as Exodus 20:7 or Leviticus 24:16. In time it was thought that the divine name was too holy to pronounce at all. Thus the practice arose of using the word Adonai: “Lord.” Many translations of the Bible followed this practice. In most English translations YHWH is recognizable where the word LORD appears in all caps. See God; I Am; Jehovah; Lord.

In the course of the centuries the actual pronunciation of YHWH was lost. In the Middle Ages Jewish scholars developed a system of symbols placed under and beside the onsonants to indicate the vowels. YHWH appeared with the vowels from “Adonai” as a device to remind them to say “Adonai” in their reading of the text. A latinized form of this was pronounced “Jehovah,” but it was actually not a real word at all. From the study of the structure of the Hebrew language most scholars today believe that YHWH was probably pronounced Yahweh (Yah' weh).

Angel of YAHWEH, from Angel - ISBE   |   on the Angel of God, Amazon.com

3. The Angel of the Theophany:

This angel is spoken of as "the angel of Yahweh," and "the angel of the presence (or face) of Yahweh." The following passages contain references to this angel:
Genesis 16:7 ff -- the angel and Hagar;

Genesis 18 -- Abraham intercedes with the angel for Sodom;

Genesis 22:11 ff -- the angel interposes to prevent the sacrifice of Isaac;

Genesis 24:7,40 -- Abraham sends Eliezer and promises the angel's protection;

Genesis 31:11 ff -- the angel who appears to Jacob says "I am the God of Beth-el";

Genesis 32:24 ff -- Jacob wrestles with the angel and says, "I have seen God face to face";

Genesis 48:15 f -- Jacob speaks of God and the angel as identical;

Exodus 3 (compare Acts 7:30 ff) -- the angel appears to Moses in the burning bush;

Exodus 13:21; 14:19 (compare Numbers 20:16) -- God or the angel leads Israel out of Egypt;

Exodus 23:20 ff -- the people are commanded to obey the angel;

Exodus 32:34 through Exodus 33:17 (compare Isaiah 63:9) -- Moses pleads for the presence of God with His people;

Joshua 5:13 through Joshua 6:2 -- the angel appears to Joshua;

Judges 2:1-5 -- the angel speaks to the people;

Judges 6:11 ff -- the angel appears to Gideon.

A study of these passages shows that while the angel and Yahweh are at times distinguished from each other, they are with equal frequency, and in the same passages, merged into each other. How is this to be explained? It is obvious that these apparitions cannot be the Almighty Himself, whom no man hath seen, or can see.

In seeking the explanation, special attention should be paid to two of the passages above cited. In Exodus 23:20 ff God promises to send an angel before His people to lead them to the promised land; they are commanded to obey him and not to provoke him "for he will not pardon your transgression: for my name is in him." Thus the angel can forgive sin, which only God can do, because God's name, i.e. His character and thus His authority, are in the angel.

Further, in the passage Exodus 32:34 through Exodus 33:17 Moses intercedes for the people after their first breach of the covenant; God responds by promising, "Behold mine angel shall go before thee"; and immediately after God says, "I will not go up in the midst of thee." In answer to further pleading, God says, "My presence shall go with thee, and I will give thee rest." Here a clear distinction is made between an ordinary angel, and the angel who carries with him God's presence.

The conclusion may be summed up in the words of Davidson in his Old Testament Theology:

"In particular providences one may trace the presence of Yahweh in influence and operation; in ordinary angelic appearances one may discover Yahweh present on some side of His being, in some attribute of His character; in the angel of the Lord He is fully present as the covenant God of His people, to redeem them."

The question still remains, Who is theophanic angel? To this many answers have been given, of which the following may be mentioned:

(1) This angel is simply an angel with a special commission;

(2) He may be a momentary descent of God into visibility;

(3) He may be the Logos, a kind of temporary preincarnation of the second person of the Trinity.

Each has its difficulties, but the last is certainly the most tempting to the mind. Yet it must be remembered that at best these are only conjectures that touch on a great mystery. It is certain that from the beginning God used angels in human form, with human voices, in order to communicate with man; and the appearances of the angel of the Lord, with his special redemptive relation to God's people, show the working of that Divine mode of self-revelation which culminated in the coming of the Saviour, and are thus a fore-shadowing of, and a preparation for, the full revelation of God in Jesus Christ. Further than this, it is not safe to go.

[Note further references: 2 Kings 1:3 | Bible Gateway search]
Angel of the Lord with sword: 1 Chronicles 21:12, 16, 27, 30; Numbers 22:23, 31

YAHWEH, Day of (Day of the LORD) [ISBE]   |   on the Day of the Lord, Amazon.com

(yom Yahweh; he hemera tou Kuriou): The idea is a common Old Testament one. It denotes the consummation of the kingdom of God and the absolute cessation of all attacks upon it (Isaiah 2:12; 13:6,9; 34:8; Ezekiel 13:5; 30:3; Joel 1:15; 2:11; Amos 5:18; Zephaniah 1:14; Zechariah 14:1) It is a "day of visitation" (Isaiah 10:3), a day "of the wrath of Yahweh" (Ezekiel 7:19), a "great day of Yahweh" (Zephaniah 1:14). The entire conception in the Old Testament is dark and foreboding.

On the other hand the New Testament idea is pervaded with the elements of hope and joy and victory. In the New Testament it is eminently the day of Christ, the day of His coming in the glory of His father. The very conception of Him as the "Son of Man" points to this day (E. Kuehl, Das Selbstbewusstsein Jesu, 68). John 5:27: "And he gave him authority to execute judgment, because he is a son of man" (compare Matthew 24:27,30; Luke 12:8). It is true in the New Testament there is a dark background to the bright picture, for it still remains a "day of wrath". (Romans 2:5-6), a "great day" (Revelation 6:17; Jude 1:6), a "day of God" (2 Peter 3:12), a "day of judgment" (Matthew 10:15; 2 Peter 3:7; Romans 2:16). Sometimes it is called "that day" (Matthew 7:22; 1 Thessalonians 5:4; 2 Timothy 4:8), and again it is called "the day" without any qualification whatever, as if it were the only day worth counting in all the history of the world and of the race (1 Corinthians 3:13). To the unbeliever, the New Testament depicts it as a day of terror; to the believer, as a day of joy. For on that day Christ will raise the dead, especially His own dead, the bodies of those that believed in Him--"that of all that which he hath given me I should lose nothing, but should raise it up at the last day" (John 6:39). In that day He comes to His own (Matthew 16:27), and therefore it is called "the day of our Lord Jesus" (2 Corinthians 1:14),"the day of Jesus Christ" or "of Christ" (Philippians 1:6,10), the day when there "shall appear the sign of the Son of man in heaven" (Matthew 24:30). All Paulinic literature is especially suffused with this longing for the "parousia," the day of Christ's glorious manifestation. The entire conception of that day centers therefore in Christ and points to the everlasting establishment of the kingdom of heaven, from which sin will be forever eliminated, and in which the antithesis between Nature and grace will be changed into an everlasting synthesis.

Henry E. Dosker

YAHWEH, Servant of [The Internatinal Standard Bible Encyclopedia]

  • 1. Historical Situation

  • 2. The Authorship of Isaiah, Chapters 40 through 66

  • 3. The Prophet of the Exile

  • 4. The Unity of Isaiah 40 through 66

  • 5. Principal Ideas of Isaiah 40 through 66

  • 6. The Servant-Passages

    • (1) Date of the Servant-Passages

    • (2) Discussion of the Passages

    • (3) Whom Did the Prophet Mean by the Servant?

    • (4) The Psychology of the Prophecy

  • 7. Place of the Servant-Passages in Old Testament Prophecy

  • 8. Large Messianic Significance of the Servant-Passages