Names Of God In Christianity
The names of God in Christianity have always had much deeper meaning and significance than being just a label or designator. Christian belief states that the name of God is not a human invention, but has divine origin and is based on divine revelation. Respect for the name of God is one of the Ten Commandments, which some Christian teachings interpret to be, not only a command to avoid the improper use of God’s name, but a directive to exalt it through both pious deeds and praise. This is reflected in the first petition in the Lord’s Prayer addressed to God the Father: “Hallowed be Thy Name“.
Going back to the Church Fathers, the name of God has been seen as a representation of the entire system of “divine truth” revealed to the faithful “that believe on his name” as in John 1:12 or “walk in the name of the LORD our God” in Micah 4:5. In Revelation 3:12 those who bear the name of God are destined for Heaven. John 17:6 presents the teachings of Jesus as the manifestation of the name of God to his disciples.
John 12:28 presents the sacrifice of Jesus the Lamb of God, and the ensuing salvation delivered through it as the glorification of the name of God, with the voice from Heaven confirming Jesus’ petition (“Father, glorify thy name”) by saying: “I have both glorified it, and will glorify it again” referring to the Baptism and crucifixion of Jesus.
The Bible usually uses the name of God in the singular (e.g. Ex. 20:7 or Ps. 8:1), generally using the terms in a very general sense rather than referring to any special designation of God. However, general references to the name of God may branch to other special forms which express his multifaceted attributes. Scripture presents many references to the names for God, but the key names in the Old Testament are: God the High and Exalted One, El Shaddai and YHWH (on the meaning of the latter name there is almost no agreement). In the New Testament Theos, Kyrios and Patēr (πατήρ i.e. Father in Greek) are the essential names.
The Old Testament usually uses the name of God in the singular (e.g. Ex. 20:7 or Ps. 8:1), generally using the terms in a very general sense rather than referring to any special designation of God. However, the general name of God may branch to other special names which express his multifaceted attributes.
The simplest form by which God is referred to in the Old Testament is El, likely derived from His being first and foremost. (see proper names of earlier Canaanite gods) Elohim (singular Eloah) is likely derived from the same root and points to God as being strong and mighty, able to judge and to strike fear. Elyon refers to elevation and being exalted. These are, however, not proper names for God, but epithets also used for rulers and judges. Adonai has a similar context and refers to God as a powerful ruler. Similarly, El Shaddai, derived from “shad” i.e. Lord, also points to the power of God.
Yahweh is the principal name in the Old Testament by which God reveals himself and is the most sacred, distinctive and incommunicable name of God. Based on Lev, 24:16: “He that blasphemes the name of Yahweh shall surely be put to death”, Jews generally avoided the use of Yahweh and substituted Adonai or Elohim for it when reading Scripture.
The pronunciation of YHWH in the Old Testament can never be certain, given that the original Hebrew text only used consonants. The English form Jehovah was formed during the Middle Ages by combining the Latinization of the four consonants YHWH with the vowel points that Masoretes used to indicate that the reader should say Adonai when YHWH was encountered. Thus Jehovah was obtained by adding the vowels of Adonai to the consonants of YHWH. Jehovah appears in Tyndale’s Bible, the King James Version, and other translations from that time period and later. For instance, Jehovah’s Witnesses make consistent use of Jehovah.
Many English translations of the Bible translate the Tetragrammaton as LORD, following the Jewish practice of substituting Adonai for it. In the same sense as the substitution of Adonai, the Septuagint translation of the Hebrew Bible to Greek mainly used the word Kyrios (Greek: Κύριος, meaning ‘lord’) for YHWH. Apostle Paul was likely familiar with the use of the term Kyrios in the Septuagint and used it in his letters to refer to Jesus, thus signifying his divinity.
The pronouncement “I Am that I Am” in Exodus 3:14, in rabbinical scholarship taken as a gloss on the meaning of the Tetragrammaton, was in Hellenistic Judaism rendered as ἐγώ εἰμί ὁ ὢν. In the iconographic tradition of Eastern Christianity, it is common to depict Christ with a cruciform halo inscribed with the letters Ο, Ω, Ν for ὁ ὢν “He Who Is”.
In Exodus 34:14, God does give his name as Jealous. Exodus 34:14 – Adore not any strange god. The LORD his name is Jealous, he is a jealous God. (1582 edition of Douay–Rheims Version Bible).
|The Old Testament Names
||The New Testament Names|
The essential uses of the name of God the Father in the New Testament are Theos (θεός the Greek term for God), Kyrios (i.e. Lord in Greek) and Patēr (πατήρ i.e. Father in Greek). The Aramaic word “Abba” (אבא), meaning “Father” is used by Jesus in Mark 14:36 and also appears in Romans 8:15 and Galatians 4:6.
In the New Testament the two names Jesus and Emmanuel that refer to Jesus have salvific attributes. The name Jesus is given in Luke 1:31 and Matthew 1:21 and in both cases the name is not selected by humans but is received by angelic messages with theological significance, e.g. the statement in Matthew 1:21 “you shall call His name Jesus, for He will save his people from their sins” associates salvific attributes to the name Jesus. Emmanuel which appears in Matthew 1:23 may refer to Isaiah 7:14, and does not appear elsewhere in the New Testament, but in the context of Matthew 28:20 (“I am with you always, even unto the end of the world”) indicates that Jesus will be with the faithful to the end of the age. According to Ulrich Luz, the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew.
God as Trinity
The names of God the Father, God the Son, and God the Holy Spirit, are inherently related in the New Testament, e.g. with Jesus‘ instruction to His disciples at the end of the Gospel of Matthew (28:19):
“make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit”.
The Greek word pneuma, generally translated spirit, is found around 385 times in the New Testament. The English terms Holy Spirit and Holy Ghost have identical meanings, with the former having become the usual term in the 20th century. Three separate terms, namely Holy Spirit, Spirit of Truth and Paraclete are used in the Johannine writings. The “Spirit of Truth” in used in John 14:17, 15:26 and 16:13. The First Epistle of John then contrasts this with the “spirit of error” in 1 John 4:6.
Main article: God in Mormonism
In Mormonism the name of God the Father is Elohim and the name of Jesus in his pre-incarnate state was Jehovah. Together, with the Holy Ghost they form the Godhead; God the Father, Jesus Christ, and the Holy Spirit. Mormons typically refer to God as “Heavenly Father” or “Father in Heaven“.
Although Mormonism views the Father, the Son, and the Holy Spirit as three distinct beings, they are one in purpose and God the Father (Elohim) is worshiped and given all glory through his Son, Jesus Christ (Jehovah). Despite the Godhead doctrine, which teaches that God the Father, Jesus Christ and the Holy Ghost are three separate, divine beings, many Mormons (mainstream Latter-day Saints and otherwise, such as the Fundamentalist Church of Jesus Christ of Latter-Day Saints) view their beliefs as monotheist since Christ is the conduit through which humanity comes to the God the Father. The Book of Mormon ends with “to meet you before the pleasing bar of the great Jehovah, the eternal Judge of both the quick and dead. Amen.”
Jehovah’s Witnesses believe that God has only one distinctive name, represented in the Old Testament by the tetragrammaton. In English, they prefer to use the form Jehovah. According to Jehovah’s Witnesses, the name Jehovah means “He causes to become”.
Scriptures frequently cited in support of the name include Isaiah 42:8:
“I am Jehovah. That is my name”,
“May people know that you, whose name is Jehovah, You alone are the Most High over all the earth”,
and Exodus 6:3:
“And I used to appear to Abraham, Isaac, and Jacob as God Almighty, but with regard to my name Jehovah I did not make myself known to them.”
While opposers of the faith critique their use of the form “Jehovah”, Jehovah’s Witnesses still hold on to their belief that, despite having scholars prefer the “Yahweh” pronunciation, the name Jehovah adequately transmits the idea behind the meaning of God’s name in English. While they don’t discourage the use of the “Yahweh” pronunciation, they highly consider the long history of the name Jehovah in the English language and see that it sufficiently identifies God’s divine persona.
Other Christian movements
Deus is the Latin word for “god“. It was inherited by the Romance languages in French Dieu, Spanish Dios, Portuguese and Galician Deus, Italian Dio, etc., and by the Celtic languages in Welsh Duw and Irish Dia.
Guđán is the Proto-Germanic word for God. It was inherited by the Germanic languages in Gud in modern Scandinavian; God in Frisian, Dutch, and English; and Gott in modern German.
Bog is the word for God in most Slavic languages. (Cyrillic script: Бог; Czech: Bůh; Polish: Bóg; Slovak: Boh). The term is derived from Proto-Slavic *bogъ, which originally meant “earthly wealth/well-being; fortune”, with a semantic shift to “dispenser of wealth/fortune” and finally “god”. The term may have originally been a borrowing from the Iranian languages.
Shàngdì (上帝 pinyin shàng dì, literally ‘King Above’) is used to refer to the Christian God in the Standard Chinese Union Version of the Bible. Shén 神 (lit. “God”, “spirit”, or “deity”) was adopted by Protestant missionaries in China to refer to the Christian God. In this context it is usually rendered with a space, ” 神”, to demonstrate reverence. Zhŭ and Tiānzhǔ 主,天主 (lit. “Lord” or “Lord in Heaven”) are equivalent to “Lord”; these names are used as formal titles of the Christian God in Mainland China’s Christian churches.
Korean Catholics also use the Korean cognate of Tiānzhŭ, Cheon-ju (천주), as the primary reference to God in both ritual/ceremonial and vernacular (but mostly ritual/ceremonial) contexts. Korean Catholics and Anglicans also use a cognate of the Chinese Shàngdì (Sangje 상제), but this has largely fallen out of regular use in favor of Cheon-ju. But now used is the vernacular Haneunim (하느님), the traditional Korean name for the God of Heaven. Korean Orthodox Christians also use Haneunim, but not Sangje or Cheon-ju, and with exception of Anglicans, most Korean Protestants do not use Sangje or Haneunim at all but instead use Hananim (하나님), which stemmed from Pyongan dialect for Haneunim.
Many Vietnamese Christians also use cognates of Shàngdì (expected to have a distribution in usage similar to Korean Christians, with Anglicans and Catholics using the cognates of Sangje in ritual/ceremonial contexts and Protestants not using it at all), to refer to the biblical God.
Tagalog-speaking Filipino Catholics and other Christians use Maykapal (glossed as “creator”) – an epithet originally applied to the pre-colonial supreme deity Bathala – to refer to the Christian godhead in most contexts. When paired with another term for God (e.g. Panginoong Maykapal “Lord Creator”, Amang Maykapal “Father Creator”), it functions as a descriptor much like the adjectives in the English “God Almighty” or Latin Omnipotens Deus.
Among the Nguni peoples of Southern Africa, he is known as Nkosi (roughly glossed as “king”). This name is used in Nkosi Sikelel’ iAfrika.
In the Yorubaland region of West Africa, Nigeria, meanwhile, He is known as Olodumare. In the Igbo region of West Africa, Nigeria, He is known as Chukwu. In the Hausa region of West Africa, Nigeria, He is known as Allah. In the Ibibio region of West Africa, Nigeria, He is known as Abasi.
Sanctity and power of the name
More than a name
See also: God in Christianity
Although in some modern cultures names are simply labels and designators that distinguish one item from another, in Christian theology the names of God have always had much deeper meaning and significance. In the religious sense, the names of God are not human inventions, but have divine origin and are based on divine revelation.
Veneration of the name of God goes back to the Old Testament, and as in Exodus 20:7, the Ten Commandments state: “You shall not make wrongful use of the name of the Lord your God”. Christians teachings view this commandment as not simply an avoidance of the use of the name of God, but as a directive to exalt it, through both pious deeds and praise.
In Christian teachings, the name of God is not simply a label, but involves divine mysteries that require and preempt respect and praise. Louis Berkhof states that the issue surrounding the use and interpretation of the names of God provide a theological puzzle in that given that God is “infinite and incomprehensible”, His names transcend human thought, yet they allow Him to be revealed to humans as he descends to what is finite and comprehensible. Thus the name of God has always been revered in the Christian tradition, and has been associated with His presence.
Name of God, way of God
The traditions and the hymnody of Christian liturgy have for long emphasized the importance of acting in the name of God, e.g. the Sanctus (which may go) states: “Blessed is he who comes in the name of the Lord”.
Going back to Church Fathers such as Cyril of Alexandria, in Christian teachings the name of God has been seen as a representation of the entire system of “divine truth” revealed to the faithful “that believe on His name” as in John 1:12or “walk in the name of the Lord our God” in Micah 4:5. This is further shown in Jesus’ Farewell Discourse to His disciples at the end of the Last Supper, in which He addresses the Father and in John 17:6 and 17:26 states:
- “I manifested Thy name unto the men whom Thou gavest me out of the world.” (17:6)
- “I made known unto them Thy name, and will make it known” (17:26)
In Revelation 3:12 those who bear the name of God are destined for Heaven. In Christian teachings, although the people of God bear the name of God, even they can offend the name of God by transgressing against the nature of God, and disobeying His commandments, as in Romans 2:24: “For the name of God is blasphemed among the Gentiles because of you, even as it is written.”.
Hallowed be Thy Name
The first petition in the Lord’s Prayer is “Hallowed be thy Name” and is addressed to “Our Father who art in Heaven”. In his 4th century sermon “Hallowed be Thy Name, Thy Kingdom Come”, Gregory of Nyssa referred to Romans 2:24and Ezekiel 36:23 which states:
- “And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am Yahweh, saith the Lord Yahweh, when I shall be sanctified in you before their eyes.”
Gregory stated that the petition that starts the Lord’s prayer deals with the insults, disregard, and inattention to the honor of God’s name and seeks to remedy that through the pious actions of believers. Modern Christian theology has continued that teaching, and also adds that the remedy also involves the judgement of God against those who disrespect his name.
In John 12:27 Jesus submits a petition to the Father and receives a response:
- “Father, glorify Thy name. There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again.”
The first glorification refers to Matthew 3:17: “This is my beloved Son, in whom I am well pleased.” at the start of the Ministry of Jesus with his Baptism, and the second to His upcoming crucifixion. Thus in John 12:30 Jesus explains to the crowd who hear the voice: “This voice hath not come for My sake, but for your sakes”, referring to His crucifixion as the key element of the path to salvation.
Other prayers in various Christian traditions have continued to refer to the name of God, e.g. the Catholic Golden Arrow prayer begins with:
May the most holy, most sacred, most adorable, most incomprehensible and ineffable Name of God be forever praised, blessed, loved, adored and glorified in Heaven, on earth, and under the earth, by all the creatures of God
The widespread use of the Jesus prayer in the Eastern Orthodox Church has also been associated with the power of the name of God, with continuing theological discussions.
- Attributes of God in Christianity
- Names of God
- Names of God in Islam
- Names of God in Judaism
Adapted from Wikipedia, the free encyclopedia