Dec. 2, 2022 – Updated r. 6.5.

--

Separated from <Name, 'Jesus', 'Christ' and 'God'>

Nov. 5, 2022 – Updated r. 6.2.1

Oct. 30, 2021 – Updated r. 5.4.6

Previous version: Title <Walk through the Scriptures #3 Name, Person, and God >

Sep. 27, 2021 – r. 5.4.2

July 31 – r. 3.3.6
July 2, 2021 – r. 3.3.4

Vol. III Supplement No. 3-A

Name, God, Spirit

This is one of the supplements to IRENT, a new translation of the New Testa-
ment which is based on the linguistic and literary critical approach.
https://app.box.com/shared/x4lcxbf9lh

The translation with associated supporting files is open to the public and
available free to all to challenge and be challenged. You should find this
helpful in many ways. It is, however, to make the reading rather more careful
than to make it comfortable and easy for reading and studying the Bible. And
foremost it is here to help ourselves help and continually unlearn, re-learn
and learn afresh!

As with everything in life, many fails to unlearn those things cherished

dearly. It is a life changing effort. Sadly, no one wants to unlearn. But we all
need to unlearn, sometimes from the ground up. It pays to unlearn!
 IRENT Vol. III. Supplement
No. 1 (Words, Words, and Words)
No. 2 (Text, Translation, and Translations)
No. 3-A (Name, God, Spirit)
No. 3-B ('Jesus Christ' vs. 'Yeshua Mashiah')
No. 3-C (Tetragrammaton)
No. 3-D (Trinity)
No. 4 (Man, Anthropology, and Religion)
No. 5 (People and Persons)
No. 6 (Place, Things, and Numbers)
No. 7 (Time & Calendar)
No. 8 (Festival, Feast, & Passover)
No. 9 (Passion Week Chronology)
No. 10 (Selected Biblical Chronologies)
No. 11 (Sabbath)
No. 12 (Infancy Narrative, Virgin & Virgin Birth)

WALK THROUGH THE BIBLE

No. 3-A Name, God, Spirit

See the zip files for Collections for Supplement III

(Collections #3A.3) – God, ‘Jesus’ – ‘Jesus is God’

(Collections #3A.4) – God, ‘Jesus’ – How Jesus Became God
stuff
Hooked on capitalization

Capitalize or not to capitalize? – when and why.

The word in common English usage is mostly capitalized as ‘God’. However, this
practice is without discriminating. E.g., OMG (o my god; or 'omg'). That it is shown
capitalized does not necessarily mean that it refers to the very God of the Bible. It may
refer to any god-being in different religions. In IRENT translation, uncapitalized word
‘god’ is for the one who is not the God [the Elohim] of the Scriptures, such as human
beings treated as gods (Jn 10:34, 35; Act 7:40) or to pagan deities (1Co 8:5; Gal 4:8; Act
14:11; 17:18; 19:26). [See also ‘arthrous theos’ rendered as ‘the Elohim’ (i.e. the God),
not just ‘God’ as most do.]

[Note: ‘Ref.’ means some reading material I have found useful, not only to of-
fer plausible solutions to problems but also to bring up unanswered questions
and to present challenges. Not all written in there are relevant to the topics un-
der the discussion here. Not all written can be correct, right or accurate. The
readers should exercise their own judgment to make use of them. Be diligent
to study and compare!
 No. 3-A Name and 'God'

PART I. Name and Person

[Note: the arthrous ho Theos in the GNT is rendered as 'the Elohim' in IRENT; anarthrous
as mostly as 'Elohim'; as <God's> in genitive case; a few as 'what God is', 'God-being', 'a
god', etc.] [Here in this paper the generic we refer to the readers in general and the readers
of the Bible especially.]
A. Problem of Words and Problem with Words
[Words, terms, concepts, notion, idea; Meaning, definition, referencing]
* God, * Person; * spirit

Problem of 'God' we have to confront at first:

Problem of God; 'God' Problem
What the heck is God?

– Cf. <problem of God> - (a topic of theology, philosophy and religion)

– Cf. <God's problem> (e.g., as the book title by Bart Ehrman (2008), God's
Problem: How the Bible Fails to Answer Our Most Important Question--Why
We Suffer) – a religious, philosophical or intellectual lingo;

There is God who is dead!

/God is dead
Nietzsche (1882): "God is dead. God remains dead. And we have killed him. …" a
from Die fröhliche Wissenschaft (the joyful science) (1882)

Nietzsche didn’t mean that there was a God who had actually died, but rather that our
idea of one had.
https://bigthink.com/thinking/what-nietzsche-really-meant-by-god-is-dead/
www.supersummary.com/the-gay-science/summary/

– 'God', 'god', 'the God' (< 'the Elohim'), 'a god' 'a God'
– when and why to capitalize? b
– god concept, god ideac, god notion, god reality
– 'God' as an adjectival noun? [e.g., 'God + a noun' ?]
– What God, which God, whose God.
– God for whom.
– *god-man (theanthrōpos) [= ‘*fully God and full Man’ of a Trinitarian mantra. cf.
demigod] – Jesus of Christianism, 'God Incarnate' (of God Jesus) – which is not for
Yeshua in the NT = 'Word Incarnate' (Jn 1:14).]

Everyone believes 'God', that is, each of us believes one's own 'God'. All believing God
in their own way. [Even atheists believe in order to convince others and themselves that
God does not exist – or the God whom people believe is the God who does not exist!]
There we have in our language space a God of the Catholics, a God of the Protestants, a
a
"God is dead. God remains dead. And we have killed him." – Friedrich Nietzsche (1882), Die fröhliche
Wissenschaft (The Joyful Wisdom; /xx: The Gay Science), Section 125 'The Parable of the Madman'. www.age-
of-the-sage.org/philosophy/friedrich_nietzsche_quotes.html www.historyguide.org/europe/madman.html
b
Ref. www.thoughtco.com/god-or-god-to-capitalize-or-not-to-capitalize-249823 <God or god – capitalization>
[a copy in <IRENT Vol. III - Supplement (Collections #1A - Words and Terms)>]
c
'what is God like?' Reading material – https://owlcation.com/humanities/The-Idea-of-God
Thomas Morris (1997), Our Idea of God - An Introduction to Philosophical Theology
 God of Muslims ('allah'), etc. Even Buddhism has a god but of a different notion. God
of Hinduism [e.g., Brahman].

"What we write/say does not necessarily mean to the reader/listener what we intend
them to understand," and it is easy and often "dangerous to make assumptions about
how one’s words are received.".d

In our language, the word 'God' is not something specific. Anything anyone can be
'God/god', or called God/god, or treated as God/god. Anytime we say 'God' or argue
with others about God/god, we have to know what the heck God is, what God, which
God and whose God. Otherwise we are "beating the air" (1Co 9:28). As the translation
word for Hebrew 'el' or 'elohim' and for Greek 'theos', the word itself (from Gott in Ger-
man www.etymonline.com/word/god ) is hardly fit as it should be on the pages of the
Bible.] We cannot know what God is, until we decide what is meant by God. e

The God of the Scriptures – of Abraham, Isaac, and Yosef; of Moses; of David; of the
Prophets; of Yeshua; of the disciples of Yeshua, of Paul. The one same God. The God
whose name is YHWH (transliterate of the Tetragrammaton); His name is not 'I AM',
nor ‘the LORD’ – e.g., “I am the LORD; that is my name” Isa 42:8a – NIV – God
whose name is ‘the LORD’. No other God/god is there to be worshipped.

Most Christians claim their Jesus is God, whatever 'God' means, 'what the word 'God'
means' = 'what the heck is God'; and whoever 'Jesus' is for them, what Jesus, which Je-
sus, whose Jesus – and armed with proof-texting employed in juggernaut eisegesis.
Thus, they de facto made him 'God' and 'Jesus' became God as the historical Apostolic
Christianity died out and replaced by Hellenic gentile and the Constantine Catholic
Christianity –'Constantine Christianism', colluded ever since with the world powers –
to which over 90% of the so-called Christians consciously belong, becoming the profes-
sional haters of other people they find not agreeable to their liking – theologically, prac-
tically, politically, socially, economically. Along the line, Yeshua of the New Testament
is effectively replaced by 'God Jesus' – a god-man (‘fully God and fully Man’ – Trini-
tarian mantra) who has no human father, effectively making him pseudo-Mashiah by
themselves who are by definition anti-Christian as straightforwardly defined in 2Jn 1:7.
Along the line, the Divine name disappeared from their consciousness almost com-
pletely making Him a nameless God (renamed as 'the LORD' in all cap) except a few
namesake phrases – a Marvelous Metamorphosis – Myth and Mystery of those Man-
made religions, which are along with their doctrines all man-made, Meticulously ma-
nipulating the Bible with their tempered translation and interpretation – yeah, diverse
Christianisms. A Christian is now easily and unambiguously defined as one of Chris-
tians; Christians are those belonging to or associated with one of Christianisms in which
they happen to find themselves and follow as others do in good or bad ways. It has
nothing to do with following Christ (what does it mean) and nothing to do with believ-
ing Him (what the heck is 'believe'? believe Him to be your God? What God?). [Google
search – Does the Bible say Jesus is God? – almost 30 million hits. None of them will
tell to the question: what the heck is God, that is, what is meant by the word 'God'; none
of them will tell what the heck is Jesus. Jesus of Nazareth? Who died and was believed
d
Quoting from T. Wenman, 'the God Problem – an ongoing personal search for [its] meaning', p. 5. Also
'What God is we do not know' …in Sir John Tavener’s choral work <The Veil of the Temple>.
e
"… We are not there yet, and until we are, we cannot know what God is. We can only speculate."
Quoting from https://owlcation.com/humanities/The-Idea-of-God
as resurrected? Pre-human Jesus?? Archangel Michael fits the bill? The one now sits on
the throne next to another God?]

https://youtu.be/8DahXvRaV4E <Is Jesus God? (N. T. Wright Q&A)>

https://youtu.be/T3UIG5C0plA <Should we Worship Jesus? - by J. Dan Gill>
https://youtu.be/NDtcAvEMpOI <Is Jesus God? Allen Parr>
https://youtu.be/MdrpvhoJqPU <What Kind of Jesus Do You Worship?>
www.patheos.com/blogs/davearmstrong/2019/04/jesus-is-god-hundreds-of-biblical-
proofs-rsv-edition.html [A whopper for God Jesus!]

But they insist that there is only one God. No, it is one Godhead. No, there are also
more. No, they say it is compound one God. This one God must be their Trinity God, a
theological construct, not a Being, nor a Person, but rather like household of God family
– or God Trinity or 'Trinity Godhead'. Three are not three but one? A mystery math
from mindless mind. It has nothing to do with the very God who is revealed with His
name, YHWH, in the Scriptures.

They took from their Bible and repackaged God-head, which is composed of three Per-
sons, Father (what is father; who is father; whose father? Same for 'Father'.), Son (what
is son? Who is son; whose son? Same for 'Son'.), Holy Ghost (whose spirit?). Each one
is said to be 'God', but (mysteriously conjured) no three Gods, thank God. They have at
least four Gods. They do not define what is 'Father', what is 'Son', what is 'Spirit' – fu-
sion or confusion of three. [reflected in church icons of 'three headed human' and 'three-
faced head'. Cf. Bryan Graczyk, "Three-headed Trinity or Three-faced Trinity". Cf.
'three angels' for /Trinity_(Andrei_Rublev) – interpreted as representing one God in
three persons of the Trinity.]

"Believe God"?
*believe: It is same said of the word 'God' with the word 'believe'. Before we say that
we believe God and or 'we don't believe God', we have to make it clear: what do we
mean by 'believe'? what do we mean by 'believe God'?

Jam 2:19 "You believe that there is one God. Big deal! Even the demons believe that
much –and tremble!" ['not that 'demons believe God'] – rhetorical tone. It is not about
'faith in God'. https://faithalone.org/magazine/y1992/92nov3.html <Do Demons Really Believe?>

What the heck is believe? When people say 'I believe God, I believe this, I believe that',
what they saying is 'I believe the doctrine on God, the doctrine of this, the doctrine on
that' – those doctrine somebody said and those doctrine I heard from somebody – as told
for me to believe – whoever somebody is that I believe – how so? I don't know.

'believe God'; 'believe in God'; 'put trust on God' [Cf. Gk. pisteuō + eis/en]]
[H539 aman – Gen 15:6 etc.] 'confirm' 'support' 'established' 'stand firm' 'trust'
Isa 43:19 'believe Me' – KJV, NASB, HSCB, NIV; /x: believe in – NET, NLT, GW, GNB;
/xx: put faith in – NWT; /xx: trust – ISV;
 *Believe God and *know God

People Group 1 – those who know 'God' – it's a gift from God.
People Group 2 – those who think they know 'God'
People Group 3 – those who not know 'God'
People Group 4 – those who do not want/bother to know God.
[Here, what does 'knowing God' mean.]

People Group A – those who believe 'God'

People Group B – those who not believe 'God'
People Group C – those who do not want/believe 'God'
[Here, what does 'believing God' mean. Cf. even demons 'believe' there is one God.

Absence of something cannot be logically proved.

As for those believing God, they don't need to prove that there is God.
As for those who say there is no God, it is logically not possible to prove it. Ac-
tually, they have a hidden god which is themselves.

Again, we have to know this: what the heck is God. What God, which God,
whose God? And why God? Everyone’s God is not same or identical to other's
God. And cannot be so.

Three nefarious and nebulous common (non-technical) words: 'is', 'God', 'I', etc.
Unless it is used in mathematical and logical statements, there is the fundamental problem
with the world 'is': A is 'A', but only A is 'as A', if not 'as if A'.

E.g. 'He is my father'. That may be true. But it is that 'he is as my father' to begin with.
E.g. 'I am I' actually means 'I am as (what/who) I am'.

See 'The Nefarious Is'. www.sdp.org/sdppubs-publications/the-nefarious-is/ by Mary

Roberts (2013). The Nefarious “is”. Advances in Descriptive Psychology: Vol.10 (pp. 261-
271). [in the collection Vol. III - Supplement (Collections #1B - Words and Theories)]
B. Person, personhood, personality
*person; *Person Being

In English language the word *person denotes an individual human being. It is derived from
Lat. Persona (actor’s mask; actor in narrative; character in a play) which became to be used to
refer to a human being. [To say ‘person’ we should be able to locate in space and place as well
as within time, a dimension to which the realm of spirit does not belong.] Cf. ‘Self’ ‘Being’;
‘self of me’ vs. ‘myself’]

However, this word also became a peculiar religious jargon, 'Person' (capitalized). A person
is said to possess attributes (of will, intellect, uniqueness of individuality) as well as actions.
However, what is a person if not a human being? Is God, any god, a person? What
does it mean by 'God is a person'? One of many or one among other persons? If we say
God is personal, it does not mean that God is actually a person. It is anthropomorphic
description of the Ultimate Being. The God-being is in reality transpersonal and what
God is, is not really 'personal', but * supra-personal beinga. The common statement:
'God is a person' is simply an anthromorphism for 'God as a person'. Here, what the
heck is person? Person? What are non-human persons? What the heck is God? a God?
a god? "God is a person!" So? So then? So what? [See <* God problem> elsewhere
here.]

The term 'person' is problematic when it is used in conjunction with ‘spirit, the spirit,
the Spirit’. In the doctrinal argument those important terms are employed in formulat-
ing man-made doctrines without clear definition; definition is made out of their doctri-
nal argument itself. Thus, the word one says is not same as the very word used in differ-
ent times and by different people. It gives a complicated definition of personhood. 'Per-
son' is not 'person'. The use of a literary device of '*personification'b is completely den-
ited to claim for their alleged personhood of the holy spirit [a.k.a. ‘the Holy Ghost’ in
KJV]. The holy spirit is God's spirit, the spirit of the Elohim – it is not an independent being,
an entity, or a person separate from God. [There is no technical word in Hebrew or Greek cor-
responding to ‘person’.]
Jenny Teichman (1985), “The Definition of Person”,
Philosophy Vol. 60, No. 232 (Apr., 1985), pp. 175-185
www.jstor.org/stable/3750997 [A copy in Collection <IRENT Vol. III – Supplement
(Collections #4 – Man, Anthropology, and Religion) >
From: KARL RAHNER (1967), THE TRINITY (Translated 1970 by Joseph Donceel)
pp. 103-108
III. A SYSTEMATIC OUTLINE OF TRINITARIAN THEOLOGY
E. The Problem of the Concept of "Person"

a
'supra-personal' – after Hans Küng (2003), Credo.
b
E.g. "grieving the spirit of the holy of the Elohim" (Eph 4:30), the holy spirit ~ will be doing speaking for
yoů" (Mk 13:11), "are led by God's spirit' (Rm 8:14), and 'the spirit of the Son of the Elohim shouts <O
Abba¡>, the Father ' (Gal 4:6). "the advocate, that is the holy spirit which the Father will send-that one will
teach …" (Jn 14:26). Quote: <A “something/someone” who speaks, leads, teaches, and advocates cannot be
a mere state or power. On the contrary, he is the One who gives power; therefore, he is a person.
https://crossexamined.org/how-to-explain-the-trinity-to-muslims/ > However, the spirit is not 'he'. The
word spirit pneuma is neutral in Greek; not masculine. In Jn 16:13-15 the pronoun 'he' is for ekeinos which refers to
'helper' S3875 paraklētos in v. 7.
 [A copy in the Collection [check the location] <Concept of ‘person’ – Rahner>

Related words: Lat. Persona; character, essence, nature; person-ness (not ‘personable-ness’);
'identity', 'reality', personification, anthropomorphism; divine person vs. divine being; human
being vs. human person. 'consciousness' 'self-awareness' 'intelligence' [cf. 'artificial intelli-
gence']

Many in the religious articles use the term *personality in place of *personhood. The former
is a psychological term; personal style, character, bent, etc., belonging to a same level of word
category as ‘spirituality’. The latter is about identity, essence, ‘being of a person’, ‘being a
person’, etc.

[See EE for a ref. 1 on ‘human being’ vs.’ human person’ – definition of the terms. Humanity
vs. humanhood vs. humanness When a human being is or becomes a human person? What
does it mean by 'humanity' vis-à-vis 'divinity' as of ‘Jesus Christ’? Also, 'divinity' vs. 'deity' of
a human being (Yeshua) or 'God Jesus'?]
[See EE for a reading material 2 on ‘non-human person’]
[Ref: http://youtu.be/ZRIddOvdH_4 (2hrs) What is a Person? Neuroscience, Human Identity
and the Christian Faith | John Wyatt]
[Ref: The Problem of the Concept of "Person" from The Trinity (1967) Karl Rahner,
pp. 103ff]

The problem occurs this word is used as a special theological term to designate the mode of
being of God in reference to the divine Triune (the Father, the Son, and the Holy Ghost – Mt
28:19b KJV). Its theological use is from the Latin word, which became to be used a translation
of the Greek concepts. The effect produced by such theological tradition (in line of ‘Trinitari-
anism’) is an image of Godhead ('God Family'? Divine_Council 'assembly of El' 'divine as-
sembly' Psa 82:1 ‫ ) בעדת אל‬contrary to the Scriptural truth. Some proposes the word capital-
ized ‘Person’ as a special term to use to articulate with it differentiated from a (human) person.
Such a term ‘Person’ is purely contorted artificial theological construct (as if a short-hand) and
does not help human mind comprehend and actually mislead by portraying as a single figure
with three heads or three faces (Gk. trikephalos) for a tritheistic three-person Godhead.
‘God is a person’ ‘IS GOD A PERSONa, really?’ The Being is a person just like you and
mean? What is it mean by 'person’? What does in mean by saying ‘God is a person’? What
kind of person? A divine person? A God-person? Related question is: ‘God is personal' – what
does it mean? 'God is a personal God’ (which is a circular statement). Elohim is a personal
God? God is a personal god-being? A god belongs to or is related to a 'person'? – depending
on how the word God is used and referred. The way we say ‘God is a person’ is nothing more
than anthropomorphic language to describe His relation to human beings – the acme of His
creation.
[God vs. person: 'God as person' –
W. Hill (1982), The Three-Person God: The Trinity as a Mystery of Salvation.
L. Porter, "On Keeping 'Persons' in the Trinity: A Linguistic Approach to Trinitar-
ian Thought", Theological Studies 41 (1980): 530-548.
H. Wolf, "An Introduction to the Idea of God as Person", J. of Bible and Religion,
Vol. 32, No. 1 (Jan 1964), pp.26-33.]

The confounding problem is the meaning of the word ‘person’ in English, which has nothing
to do with the term as the Trinitarian theological construct b, which ultimately changed the
Trinitarian idea (as a reaction to the Arian heresy of ‘Christ being a creature’) to be guilty of
being de facto tritheism. The Creator YHWH Elohim cannot simply be taken as ‘a person’,
just as He cannot be ‘a God’. He is ontologically beyond what can be called as a ‘person’.
"God is trans-personal, supra-personal: the infinite itself in all that is finite, pure spirit"c, as He
is supra-natural (nothing to do with 'supernatural'). He is only as a person as human can under-
stand Him and are graciously allowed to approach in I-Thou relation (e.g., ‘Our Father’ – Mt
6:9) because of Yeshua as the son of Elohim. [Hence His name is a person-name for the hu-
mans can see Him just as He has revealed to them; it is not a personal name.] On the other
hand, Yeshua was a person, human as well as divine [as He was equal to His father ( Jn 5:18)
and all the fullness of Elohim dwelt in Him (Col 1:19; Eph 3:19).] [For Trinity Controversy,
see a separate file in the Collections #3 for Supplement III.]

a
‘person’ – synonym and definition problem – Cf. homoiousios vs. homoousios vs. heterousia "similar
vs. same vs. different essence". substance, essence, attributes, being, nature (what a person is) vs.
person (who one is). See * Nefarious 'Is' elsewhere. <A is B>, <A is as B>, <A is equal to B>,<A is
identical to B> <A is similar to B> <A=B> <A ≡ B>, <A ≈ B>, <A and B are united>, <A and B are
one> 'compound one'? one for what? etc. <A is God and B is God>. <A and B are not two but one
God;. one Godhead? Why not more than one God? Throw in a third person, we have 1 + 1 + 1 = 1 and
1 x 1 x 1 = 3. – See * Trinity and Trinity Delusion. Same sub-logical statement: 'Father is God'. What
the heck is father? Which father? Whose father? Why father? What the heck is God? a god? Not God-
head? Why not 'God is Father', i.e., God is as Father as a biblical statement, rather that <Father is
God>, a typical man-made doctrinal theological statement.

p. 135 Hick, Myth of God Incarnate.

<< Gore never believed that Jesus was a man with human hypostasis (‘person’ in a
technical sense, roughly equivalent to ‘individuating principle’ or ‘distinct logical
subject-of-predication’, and rather narrower in meaning than ‘individual spiritual
substance’). Gore believed that in Jesus there was only one person, and that the person of
the Word of God. So, Jesus was not a man living a human life, but the divine Word living
a human life. Gore did not learn from Seeley that Jesus was a man after all. Seeley led
him to think that what had been lost was a full imaginative realization of what it was for
the divine Word to have actually lived a fully human life.>>
b
John J. O’Donnell, The Mystery of the Triune God (1989), Ch. VI. The Concept of Person in
Trinitarian Theology, pp. 100-111.
c
Vide infra: Hans Küng (1992), * Credo – The Apostles Creed Explained for Today. p.28.
 person; Person – The Trinitarians use the common word 'person' as a translation word
for Latin 'persona' (actor, mask), which itself was a translation word for Gk.
[As their technical jargon it is capitalized as 'Person', denoting not just person (as with a
human person, but a 'God person'.)] [See WB#1 – Words, Words, and Word for * per-
son]

/hypostasisd and made it as their mouthful of religious-philosophical jargon, the word

'person' in ordinary English usage is of a human being. A statement, 'God is a person', is
an example of anthropomorphic language about God-beings. The God of the Scriptures
is not a person, but as a person. He is not just 'personal', but 'supra-personal' (Hans
Küng - see elsewhere) in relation to human beings. Various definitions of 'person' are
offered in conjunction with Trinity doctrine – 'person', 'Person', 'human person', 'divine
person': but what about 'none-person' or 'non-human person'? Philosophically, a person
is one who resides in time-space dimension. A person cannot be in different places at
the same time and cannot be said to be everywhere. The adjective associated with 'God'
is 'supra-natural', not 'supernatural'. So, what does it really boil down when we say 'God
is person' or God is a person' or, as some like to have it, 'God is Person'? That 'He' is not
a non-person God, or an impersonal God??

‘Personal’ vs. ‘of person’:

The adjectival form ‘personal’ carries different nuance and sense from 'of person' – word picture
of 'personable' 'belonging to a person'. It is the case for many adjectival words with their
adjectival counterpart. E.g., the word ‘beauty’ has an adjectival form ‘beautiful’, but the latter
does not have anything connected with the concept of ‘beauty’. In other words, English does not
have a separate form with the meaning ‘concerning with beauty’ or ‘of beauty’. Cf. ‘The natural
law’ is not quite same meaning as ‘the law of nature’.

A quite similar case is for the word ‘spirit’. There is no English word that which has meaning of
‘concerned with spirit’ or ‘of spirit’. On the other hand, the picturesque adjective word
‘spiritual’ is in a sense different from ‘of spirit’. Hence, in IRENT translation, the word
‘spirital’ (a neologism) is used.

Is God a 'personal'?

God is not a person, but only as a person (related to the created beings)
God is not personal, but supra-personal.
"God says", "God does", "God feels, responds, reaction", etc. are of anthropomorphic language.

[‘spirit’ in the Biblical text is not an idea, not a thing. It is not even a person. ‘God the holy
spirit’ is the Elohim himself who is spirit. ‘God the Holy Ghost’ of the Trinity jargon, its third
Person, is a religious invention. Cf. personification.]

Is God a person?

d
which was used in the doctrinal writings and creed in conjunction with the term
ousia ('essence' or 'substance')
A. Thatcher (1990) - Truly A Person, Truly God (p.126)

The Athanasian Creed does not say that God is a person, and I have argued elsewhere that it is
misleading and dangerous to assume so.22 Let us again make use of the six types of concept of
the person outlined in chapter 1 in order to see why. The creed affirms that God is three Persons
(and not one), where 'Person' has a metaphysical sense. We have already noted the misgivings
of Augustine and Aquinas about the application of the term to God, and so it seems preferable
to translate it (with Barth) as three 'modes of being'.23 Clearly the metaphysical concepts of
hypostasis and persona are already drawn from the context of application to human beings, and
their use in relation to God must be tentative and symbolic 'because the supereminence of the
Godhead surpasses the power of customary speech'.24 There are more severe difficulties with
the other types of person concept, and this is because they do not have customary application to
God. It is difficult to speak of God as a unity of mind and body (though possible perhaps to
speak of God and the world in this way). It seems to be forcing language too far to think of God
as acquiring character or personality except in so far as the human Jesus underwent a real moral
and spiritual growth. God is of course 'an end', and may be said to treat us as 'ends in ourselves',
but talk of means and ends has its place in moral rather than theological discourse. The
existential concept of a person as a self-creating being is intended to replace God (at least for
Sartre) in an atheistic humanism. The overwhelming weight of use of concepts i) - v) tells
against their application to God. The issue to be explored is whether the social concept of a
person can have useful analogical application to God.

The argument that God is not a person still strikes many people as odd, plain wrong, or even
blasphemous, so it is necessary to qualify it further. Indeed, the assumption that God is a person
has probably contributed much to the decline of influence of the doctrine of the Trinity in
Protestant Christianity. The strongest argument for the personhood of God lies with divine
action. God is ceaselessly active. He is said to love us, to have made the world, to will that
certain things should happen, to have sent his Son for our salvation and to have raised him from
the dead, and to be about to judge all men and women at the end of the age. Essential to the
religious apprehension of God is the presupposition of agency. God is the great initiative-taker.
I claim that what is ontologically necessary to validate this precondition of theism is the belief
that God is personal, not that God is a person. 25

The former alternative enables us to characterize God as a real, single, divine source of all being
who makes himself known as self-giving Love. And it is a sufficient precondition for us to
experience the divine grace which reconstitutes and remakes us.

We have to speak of him in language drawn from our own personhood, and it is particularly
appropriate that we should do so, since it is the most important and intimate language we know.

But by affirming that God is personal while denying that he is a person I hope to have
successfully avoided the unintelligible idea of 'a person without a body' which bedevils
philosophical talk about God, as well as the religious idolatry which makes God too
uncomfortably like human, created persons. Once it is conceded that it does not harm the
religious apprehension of God to speak in this way, it then becomes possible to build the
personalness of God on a different and theological foundation - the revelation of God in the
person Jesus.

The assumption that God is a personal agent is therefore analogical, and to the extent that it is
analogical it is unobjectionable. Even here, though, it is important to point out that the divine
analogate of analogies based on human agency is the one Godhead, and so none of the three
Persons by themselves: 'But of Father, Son and Holy Spirit, one is the divinity, equal the glory ,
co-eternal the majesty.' God in his singularity as one indivisible substance (una substantia) is
not a person, though he is a personal God to whom personal language is properly and
analogically applicable. When the language of the Scriptures, liturgy and devotion declares
God's acts or addresses God in the vocative case the 'intentional object' of the language is the
Godhead who is at once Father, Son and Spirit. But God's unity is also a tri-unity or trinity, and
what the trinity is a trinity of is Persons. But to what extent are the Persons of the Trinity
separate beings?
Human being; human person; name

A *human being is not yet come to be a *human person until a *name is given as to be a
functioning social being. [E.g., A baby born is not a person just yet. An unborn child is not
a person yet. In ancient times, the one in the slave class didn’t have name.] [See * human
being; * man; * person.]

“Name is not a name is not a name.” [See ‘law of contradiction’]. Each one has a *proper
name given to serve for genuine identity. It is different from a *calling name, which is
something used to ‘call’ the person. [The expression ‘one is named so-and-so’ is different
from ‘one is called by so-and-so’, as often appears in the Bible passages.] A calling name
may be a personal name (‘first name’ in Western culture), a nickname, or, often, a title. No
name in the Scriptures was seen to work as a mantra, a magic word which gives special
power by saying the name with correct incantation as if a magic formula (cf. kabbalah).

Though the name is written, spelt, and pronounced the way it should be, when we say
‘name’, we are not primarily concerned with these. The name is the person; it is what the
name stands for and of the very reality of the person (the one who carries the name). The
notion of ‘name’ is the central theme in the whole Scriptures. It is the most important
theme of the whole Scriptures (especially pertaining to God), more than anything else, such
as love, faith, etc. since without the name, nothing has significance or relevance to the
truth. In that sense, when we refer to ‘name’, we are not talking out the name itself (as is
spelt or pronounced). We are talking about our approach to the very person. Without know-
ing the name, without having the name revealed, all the truth in the Scriptures is just partial
and incomplete. With most of Christian writings in which ‘God’ is mentioned a few times
or in innumerable times throughout the pages, the readers are not told who the God is and
who is the reality behind such a common title. God may be discussed in detail; however,
often God as such comes as a means or an application tool for people to reach their goals in
life – which often turns out for each one to become one’s own god for power and pleasure a.
A person’s name cannot be translated into another language, but only transcribed phoneti-
cally as close as possible to the original pronunciation. Many of Hebrew names in the
Scriptures are not properly handled in the majority of the English bibles. [See elsewhere for
the task of finding a correct pronunciation of the divine name of Hebrew Tetragrammaton,
YHWH.]

A name is there for each person – to call, to identify, and to refer with it. The expression
‘in the name of’ does not concern how the name is precisely spelt and how it is correctly
pronounced, however these issues may be important. The word ‘name’ here is better to be
seen used metonymically. It is what the name stands for, because of who the name refers
to. Doing something in the name of someone implies that it is being done with the author-
ity of the person who has that name. It does not mean that something is being done by the
word as it is spelt and pronounced, as if a mantra. In some culture, people usually do not
address others by calling by their personal name, other than when there is need for identifi -
cation. The proper name is only used for the purpose to recognize and identify the person,
but not to call the person by it. [See ‘*upon the name of’.] As far as the divine name is con-
a
pleasure and power – on the part of humans it is pursuit of pleasure for themselves and of power to
obtain pleasure – esp. power over others. On the part of Elohim, it is power for creation and pleasure with
the creation. – 'homo hedonicus et potestas'.
 cerned, it goes beyond identification – who He is and what He is – to the 'Divine Reality',
itself.

An *epithet (a descriptor) does tell about ‘what a person is’, but it alone does not tell ‘who
the person is’. E.g., the English word ‘God’ is a countable noun of generic notion (with the
basic meaning of ‘a mighty one’ plus. Sense of transcendental, having power to control,
and worship-demanding) and is used also as a title. It is a great mistake to confuse ‘titles’
with ‘names’. Many love to list “so “many names of God” and so “many names of Jesus”,
when there is only one name for God and for Yeshua!

A title is not about identity. When someone or something is called by a title, ABC is XYZ,
it is not more than to state 'ABC is as XYZ'. When 'God' is God', that means 'God' is as
God. And 'God' can have any meaning attached to it. "Imagine there is no 'God' …" a, but of
course, what God, which God, whose God, not 'god'?

When we say, "it's not about the name", in a way it is right. A name is not a
magic word (used as a mantra or for chanting), but it's about what the name sig-
nifies (for reality); what it represents (identity or referent) – it's what's be-
hind the name!

The name Yeshua was chosen to represent the works, presence, love, wisdom,
grace, mercy and salvation of from the Elohim! (Phi 2:5-11)

Jn 6:28-33

"For the bread of Elohim is the one who comes down from heaven, and giveth life unto
the world". Yeshua is The Work or Bread of the Elohim! It Came from Heaven! It should
be enough that the work, plan, commandments and will came from the ELOHIM for any-
one not to dispute it, BUT rebellion from truth runs deep in the psychic of man!

So, when the Elohim GAVE THE MESSIAH A NAME it was the NAME that represents
THE WORKS OF THE FATHER! If the Father, w, whom the pagans relegate to simply
"god", wanted HIS WORKS to be REPRESENTED by another name I am pretty sure he
would have said so!

And when the Elohim GAVE THE MESSIAH A NAME; it was the NAME that was
ABOVE (NOT EQUAL TO) EVERY name! No doubt the Father knew that man was go-
ing to try to come up with names to represent HIS WORKS so He made it clear: those
names are counterfeit! "There is only one name of and from my will and plan", the Father
says!

Mt 7:21- 23
Mt 6:9-10 – the NAME which the Father chose FROM HEAVEN to REPRESENT His
Works, plan and will — is set in Heaven AND on EARTH! That’s what we pray for?

a
Similar word play: "Imagine there's no heaven" (John Lennon https://youtu.be/L6svOHFSAH8 ); "Imagine
no Satan …" (A book title by James R. Brayshaw http://imaginenosatan.com/Volume%201/vol-1.html )
 To have terms and words clearly define is one of most important preliminary
steps for reading/understanding/interpreting, esp. when dealing with theology
and doctrines. It should not be jargon – religious, theological, or church.

Those to be at the top of the list of the words and terms are:

(1) ‘person’
‘What makes a person a person?’ [God is 'a person'? What sense is the
word ‘person’ used here?]

An entity which can be logically and linguistically perceived in human

mind as a person should prove to be self-conscious. It has to have a proper
name; it should be able to say explicitly ‘I am who I am’.

Confusingly and misleadingly, it is used as a theological jargon ‘person’

(often capitalized as ‘Person’), which is a Latin translate of a theological
Greek term, in the Trinitarian doctrine, which is actually binitarian (as is
for the Jehovah’s Witnesses), as the holy spirit, which is simply the Spirit
of God, cannot be equated as a person. Cf. a literary device of
personification should not be read literally for being of a person.

Note: almost in all occasions of theological and doctrinal argument the

word ‘personality’ (which is a term of psychology, a set of
characteristics/qualities of a person) is incorrectly used (e.g., as in
‘personality of the Holy Ghost’) in places of the term ‘personhood’.

[Ref. www.mind.ilstu.edu/curriculum/what_is_a_person/what_is_a_person.php
See a copy in IRENT Supplement III (Collections #3)]

(2) ‘name’ – here we are dealing with the name(s) of a person; should not be
confused with epithets or titles.
(3) ‘god’- see ‘* God problem’ ‘God confusion’ in this article.

Examples of proper names and titles

– for details search the word with*, e.g., *Jesus, *Yeshua, etc.
 ‘Jesus’ < ‘Yeshua’ (← ‘deliverance’ ‘salvation’)
 ‘Christ’ < ‘Mashiah (> Messiah)’, 'anointed one';
 ‘Jesus Christ’ < Yeshua the Mashiah (Cf. ‘Lord Yeshua the Mashiah’)
 ‘Christ Jesus’ <Mashiah Yeshua
 ‘James’ > Yaakob
 ‘Lord’:
'Master' for Yeshua during His ministry (in the Gospels)
'Lord' for the risen exalted Yeshua (in the NT beyond the Gospels)
‘Lord of the heavens and the earth’
‘Lord of sabbath’
'Adonai' > 'Lord (LORD)' for the Elohim. [See * YHWH]
*Personality; *personhood

Personality

 Characteristics and qualities of a person. [used as a psychological term. In

most religious or theological writings as to related God and man, the word
‘personality’ is actually ‘personhood’.] [See *self, a*selfhood, identity]

 A (well known) person

‘How a person acts and behaves’ – is always in social context. It is utmost important
for properly reading and interpreting the Scriptures that the readers should see per-
sons and people in the Scriptures as they were in their life milieu, far different from
modern westernized society and its mindset.

a
Ref. Rm Harré (1998), The Singular Self – An Introduction to the Psychology of Personhood. (Ch. 1 ‘On
Being a Person; Problems of Self’, pp. 1-20)]
 From. Malina and Rohrbaugh, Social-Science Commentary on the Synoptic Gospels
(pp. 229-231) Reading Scenarios: Mark 8:27-30

Dyadic Personality

In contemporary North American culture, we consider an individual's psychological

makeup to be the key to understanding who he or she might be. We see each individual as
bounded and unique, a more or less integrated motivational and cognitive universe, a dy-
namic center of awareness and judgment that is set over against other such individuals and
interacts with them. In the Mediterranean world of antiquity such a view of the individual
did not exist. There every person was embedded in others and had his or her identity only
in relation to these others who form a fundamental group. For most people this was the
family, and it meant that individuals neither acted nor thought of themselves as persons
independent of the family group. What one member of the family was, every member of
the family was, psychologically as well as in every other way. Mediterraneans are what
anthropologists call "dyadic," that is, they are "other-oriented" people who depend on oth-
ers to provide them with a sense of who they are.

DYADIC PERSONALITY INDIVIDUALIST PERSONALITY

(‘other-oriented’ – ARJ)
1. Much concern about the effect of one's decision
on others (beyond friends and nuclear family).
2. Persons are prepared to share material resources
with group members.
3. Persons are ready to share less tangible resources
with group members, e.g., giving up some interest-
ing activity for group ends.
4. Persons are willing to adopt the opinions of oth-
ers, especially those considered of high esteem in
the wider group.
5. Persons are constantly concerned about self-pre-
sentation and loss of face, since these reflect upon
the group and one's position in the group.
6. Persons believe, feel, and experience an intercon-
nectedness with the whole group, so that positive
and negative behavior redounds to the group.
7. Persons sense themselves to be intimately in-
volved in the life of other group members, to con-
tribute to the life of others in the group.
8. In sum, strong-group people have "concern" for
all group members. This is a sense of oneness with
other people, a perception of complex ties and rela-
tionships and a tendency to keep other people in
mind. The root of this concern is group survival.
(‘self-oriented’ – ARJ)
1. Much concern about the effect of one's decision
on one's present standing and future chances.
2. Those who are not part of the nuclear family are
expected to provide their own material resources.
3. Generally a person is not expected to and will not
share less tangible resources with others, often not
even with nuclear family (e.g., time to watch week-
end football game).
4. Persons are expected to form their own opinion
on a range of issues, especially politics, religion,
and sex. Expert opinion accepted only in law and
health, and this only for oneself and nuclear family.
5. Unless others are involved in one's goals, there is
little concern about one's impression on others. Em-
barrassment affects the individual (and at times, the
nuclear family), but not any group at large.
6. Individualists act as though insulated from oth-
ers; what they do is not perceived to affect others,
and what others do does not affect them.
7. The individualist's life is segmented. Persons feel
involved in the life of very few people, and when
they are, it is in a very specific way (e.g., the
teacher, the lawyer, etc.).
8. In sum, weak-group people have "concern"
largely for themselves (and nuclear family, at
times). They are insulated from other people, sense
themselves independent of and unconnected to oth-
ers, and tend to think of themselves alone.

Cf. www.religion.emory.edu/faculty/robbins/SRI/Examples/textures/social_cultural/dyadic.cfm
 Table 2: Contrasting U.S. Persons with Ancient Mediterraneans
The following listing offers a summary set of contrasts between individualistic U.S. persons (not all
are such) and traditional, group-embedded, dyadic Mediterraneans. The purpose of the list is to pro-
vide a general orientation, so that considerate readers of the New Testament might have at hand a
comparative tool for access to the contexts in which both the readers and those they read about might
be situated.

Fr. Bruce Malina (2001, 3rd ed.), The New Testament World: Insights from Cultural
Anthropology. pp. 76-79.
Mediterranean Preferences U.S. Preferences
General Attitudes
- People put high value on conformity. - People put high value on independence.
- Authoritarian attitudes are the social norm. - Authoritarian attitudes are a matter of personal-
ity.
- Superiors make decisions autocratically and pa- - Managers (and parents) make decisions after
ternalistically. consulting with subordinates.
- Subordinates are more satisfied with superiors - Subordinates are more satisfied with superiors
who give orders and directions and maintain their who allow for participation in decision making
social distance. and play down social distance.
- Subordinates prefer superiors who make deci- - Subordinates prefer superiors who make deci-
sions either autocratic-paternalistically, or in ma- sions in a consultative and give-and-take style.
jority-rule fashion. - Subordinates (employees) are less afraid to dis-
- Subordinates (employees) fear to disagree with agree with superiors and show more cooperative-
superiors and are reluctant to trust each other. ness.

Attitudes toward Status Differences

- A few should be independent, most dependent.
- The basic fact of power precedes questions of
morality; the legitimacy of power is ascribed,
like status itself.
- Power-wielders are entitled to privileges and
must look as mighty as possible.
- Societal upheaval is always due to some "un-
derdog," who must be punished by force and
shame.
- To change the social situation, dethrone those in
power.
- There is always latent conflict between the
powerful and the powerless.
- Since low faith in outgroup persons is the norm,
the powerless will never unite and/or cooperate
Group Orientation vs. Individualism
- People born into extended families that protect
them in exchange for loyalty, commitment, in-
group solidarity.
- The individual is emotionally dependent on or-
ganizations and institutions, with identity based
in the social system.
- Private life is invaded by in-group, kin group,
and organizations to which one belongs; opinions
are predetermined; individual conformity and
group acceptance are foremost; group member-
- All should be interdependent.
- The use of power must be legitimated and sub-
ject to norms of good and evil.
- All persons have equal rights; the powerful
should downplay their might and not look the
part.
- Societal upheaval is always due to some sys-
temic feature. The system needs fine-tuning,
while deviants require rehabilitation.
- To change the social situation, redistribute
power.
- There is always latent harmony between t11e
powerful and the powerless.
- The powerless can unite and cooperate on the
basis of solidarity
- Everyone is supposed to take care of himself or
herself and his/her immediate family.
- The individual is independent of organizations
and institutions, with identity based in the indi-
vidual.
- Individuals have a right to a private life and to
their own opinions; individual initiative and
achievement are foremost, with leadership as
ideal.
ship is ideal.
- Social relations predetermined in terms of in- - People are thought about in general terms, with
groups, with need for prestige within the in- need to make specific friendships.
groups.
- Value standards differ greatly for in-group and - Value standards are to apply to all human be-
out-group members; particularism is the norm. ings; universalism is the goal.
Ideological/Religious Outlooks
- Religion is part and parcel of the political sys- - Religion is separate from the political system
tem and the family system. and family system.
- Activist religion with emphasis on doing sym- - Pragmatic or introvert, meditative religions.
bolically significant things.
- Collectivist conversions. - Individual conversions.
- Worship lays stress on group identity and - Worship lays stress on the world of the inde-
shared group history. pendent actor.
- Ideological, theory-oriented thinking is popular. - Pragmatic, empirically oriented thinking is pop-
ular.
- Activities more structured, with more explicit - Activities are less structured, with fewer ex-
(written) rules and with a larger number of spe- plicit (written) rules, with more generalists or
cialists involved in details, seeking organiza- amateurs. Specialists are more involved with
tional uniformity. strategy, with pluriform organizations.
- Acquiescence in the possession of absolute - Ongoing search for relative truth.
truth.
- Belief in inequality of sexes. - Belief in equality of the sexes.
- Appeal of "tough" religious currents, philoso- - Appeal of "tender" religious currents, philoso-
phies, and ideologies. phies, and ideologies.
- Sympathy for the successful achiever, heroes - Sympathy for the unfortunate, heroes who do
who endure pain, hardship, suffering. good for the sake of other, less fortunate persons.
On the Gender Division of Labor
- Machismo (showy masculinity) is the ideal. - Gender equality of opportunity and reward is
the ideal.
- Gender roles in society are to be clearly differ- - Gender roles in society should be fluid.
entiated.
- Males must behave assertively, and females - Males need not be assertive but can also take
must always be caring. caring roles; females too can be assertive.
- Males should dominate in all social settings. - Differences in gender roles should not mean
differences in power.
These comparative lists have been culled from:
Hofstede, Geert. Culture's Consequences: International Differences in Work-Related Values. Cross-Cultural Re-
search and Methodology Series 5. Sage, 1984.
Malina, Bruce J. "Dealing with Biblical (Mediterranean) Characters: A Guide for U.S. Consumers." Biblical
Theology Bulletin 19 (1989):127-141.
_ _ . "Mary – Woman of the Mediterranean: Mother and Son." Biblical Theology Bulletin 20 (1990):54-64.
_ _ . "Is There a Circum-Mediterranean Person? Looking for Stereotypes." Biblical Theology Bulletin 22
(1992):66-87.
*Personification
Personification is a common figure-of-speech literary device to represent a thing or abstraction as
a person. In most cases, it is easy to recognize as a literary device. An example is ‘love’ in 1Co
13:4ff. No one would mistake from such expression (e.g., ‘love endures’) that ‘love’ is meant here
as a person!

It is not in the Greek text itself but may appear in English translation – e.g., 1Jn 5:6-8 the phrase
with a verb ‘bear witness’ (‘give testimony’). When it is translated as ‘who bear witness’ instead
of ‘that bear witness’, it misleads to present ‘Spirit’, ‘water’, and ‘blood’ all as persons, com -
pounded by the grammatical gender incongruity. Grammatical gender masculine does not tell a
word is a person, as in the Trinitarian doctrine when ‘Spirit’ is a person, separate from other two
(Father and Son). [Cf. Unbiblical useless arguments such as ‘What is the gender of the H.S.?’, ‘Is
the H.S. female?’, ‘H.S., he or she? – anthropomorphic ideas.]

However, the most problematic is a non-biblical personhood of the HOLY SPIRIT, which is a real
source of controversies and contentions (all unnecessary) – doctrinally and theologically speaking.
See elsewhere for further detail for ‘* holy spirit’. [Again, not to confuse the word ‘person’ with
the term ‘person’ of a Trinitarian theological construct, which happened to be translation of Latin
persona ‘mask (as of an actor)– see above.]
[Examples used by the Trinitarians to claim the Holy Ghost is a person, therefore, the Holy Ghost
is God (but not ‘a God’!):]
www.blueletterbible.org/audio_video/popPlayer.cfm?id=11956&rel=martin_walter/Cults
Three Trinitarian 'persons' present:
 Mt 3:16-17 (at baptism)
 Mt 28:19 (in baptism formula)
 Lk 1:35 (At conception) holy spirit; God's Son; power of the Most-High;
 2Co 13:14 (in benediction formula)
At resurrection:
 Act 3:26; 1Th 1:10; Act 17:31 God raises him
 Cf. Jn 2:19-21 'raise it [the Temple] up' – it does not mean 'Jesus raised himself', as
if He was God, same as YHWH.
 Cf. Rm 8:11 the spirit of the One [Elohim v. 7-9] who [x: that] raised up Yeshua out
of dead ones.
H.S. of God acts as if a person: [i.e., personification, not a personhood] [the spirit of God is
not impersonal force, but His power in action – Cf. 1Co 2:5 on the power of God]
 Jn 16:13; 14:15; 14:26;
 Act 5:3 [the spirit of the holy] = 5:4 [Elohim] = 5:9 [the spirit of Adonai]; 8:29;
13:2; 16:7
 Act 1:8 when [the promised gift of] the holy spirit comes upon you
 Rm 8:26 the spirit itself pleads for us;
 Rm 8:9 a spirit of God truly dwells in you …
 Eph 4:30 grieving the spirit of the holy of the Elohim
 1Co 2:10-13 the Spirit [of God]
 1Co 3:16 the spirit of the Elohim
 Lk 4:18 Adonai's spirita

a
Cf. 2Co 3:17 'the Lord is spirit ~ the Lords’ spirit; here 'kurios' is for Mashiah, not Elohim.
*Anthropomorphism

[Cf. The term “anthropomorphism” in its restricted sense refers to representation of God with the
forms of humanity (such as an arm or hand). “Anthropopathism” refers to representation of God
with the feelings of humanity. “Anthropopraxism” refers to representation of God with the activi-
ties of humanity. … however, the term anthropomorphism is used in a more general sense to in -
clude all these aspects. www.equip.org/article/recognizing-and-interpreting-anthropomorphic-lan-
guage/ www.cblibrary.net/schaff_h/an/anthropomorphism.htm ]

Anthropomorphism is the representation of objects (especially of a God-being) – attributing hu -

man characteristics, forms, attributes, faculties, or behavior to non-human entities, such as a god,
animal, object, or abstraction. The quintessential example is that ‘God has a name’. The quintes-
sential example is that ‘God has a name’ and ‘God does (create, say, reveal, love, etc.). Without
anthropomorphic language, we human cannot think, talk, and understand the Elohim the Most-
High, as He is ‘Being’ itself – ‘Ultimate Being’, ‘Being beyond being’. Relation of God and man –
the Way to Father (to know, to hear, to approach and for Him to come to us) is what Yeshua is. (Jn
14:6).

‘Elohim is not like a man’ (Num 23:19), but, for instruction of the many, he is like a man.
– Philo [quoted in David Clines, “Yahweh and the God of the Christian Theology”, Theol-
ogy Sep. 1980 83 (p. 325)]

Anthropomorphic language about God is closely related to literary device of personification in

which the God, the supra-personal being, is being pictured as a personal being, similar to a human
being. In reality, everything word, expression, description or statement we make about the God-
being is with anthropomorphic languages. That He is a 'person' or He is called 'he, his, him' – it is
anthropomorphic; as the Being is neither a person (esp. as a countable noun), or masculine (in
character or 'gender').

The danger of such personifying God is that God, the Ultimate Reality of absolute otherness, is being
brought down to the level of mere mortals. Fear and awe of God is put aside and only warm-feeling of God
of love is what people try to experience and entertain. His name is brushed aside; he is turned into a God of
deistic Cosmic being (of our new age spirit) to please every sort of people and their taste. It is going with the
flow – accommodate and acquiesce to the fashion of times – a syncretism sweetened with prosperity gospels
and psychologic manipulation, a God created in the image of human minds and spirits. [A hint: yes, there is
‘Jesus’, but there is no ‘Yeshua’ nor ‘YHWH’ in their language and mind.]

[Cf. ‘eisegesis’ ‘proof-texting’ ‘anachronism’]

*Grammatical gender vs. third person singular pronoun

[See WB # 1 for <Grammatical problem with English and Greek articles> - related to
'God' and 'a god' of Jn 1:1c translation issue.]

[See below in the Appendix for <On the English word ‘God’>.]
Examples of words translated in IRENT differently from other translations:
 Translate – using Hebrew words adopted as much as possible for Hebrew/
Aramaic person name – Mattithyahu (> Matthew), Shimon (> Simon), Kefa (>
Cephas), etc. A notable example is ‘Yaakob’ > ‘Jacob’ >> ‘James’]
 Torah-sage > ‘law-expert’; /x: ‘lawyer’; (Gk. nomikos – Lk 7:30 etc.)
Torah-teacher (Gk. nomodidaskaloi – Lk 5:17); /x: doctor of the law; /x:
teacher of the law; /x: expert in the law;
 Yehudim (pl.) > Jews; Yehudi (sing.); > Jew [With Hebrew loanword IRENT ef-
fectively bypasses the problem word ‘Jews’ which is too complicated to solve and suf-
fers anachronism with wrong word association, contrary to the real sense in the text in
that period of time and history]; [people of the Tribe of Yehudah (/Yahudah; /
Y'huda; /Yudah; /Judah).] [cf. a Judaic (cf. a Jew); a Jewish; an Israelite; a Hebrew;
a Judean (native of Judea); ‘/x: Judean authorities’; Cf. a (modern) Israeli] [Cf. anti-
Semitic ethnic slur (ethnophaulism).] [The words ‘Jew’ ‘Jews’ ‘Jewish’ do not belong
to the translated text of the English Bibles.]

 Yehudism > Judaism; /x: Yahudism; [Gal 1:13, 14; /xxx: Judeanism –
Danker’s, (p. 177) – ' Judean religion'?]
A short list of words with details discussed elsewhere:

 *kohen > priesta – The word ‘priest’ is now associated with Catholic and other
churches with quite different meaning, usage, and significance, and word association than
those in the Biblical times.

 fellow brother; fellow brethren – The word ‘brother’ when it occurs

outside the Gospels, it refers to a follower of Yeshua the Mashiah (> Mes-
siah) in common fellowship. Traditionally it is simply translated as ‘brother’.
In plural form, brethren (as in KJV) is kept instead of brothers. [To have its
plural word translated as ‘brothers and sisters’ is a result of gender confu-
sion in the Western society. It is totally inappropriate for the Bible and friv-
olous to the confusion of the readers, bringing a wrong sense into the text.]

 the Spirt; the spirit of the holy; the holy spirit; holy spirit: Differ-
ent capitalization in IRENT. Not capitalized as ‘the holy Spirit’ in IRENT.
The word ‘Spirit’ is capitalized only when it stands alone in the sense of
‘Spirit of Elohim’. The word 'holy' is uncapitalized throughout except for
the fixed Greek arthrous phrase eis ta hagio (Heb 9:12 'into the Holy
place') [cf. en topō hagiō (Mt 24:25 'in a holy place')]. It is simply as a ty-
pographical device to tell the Gk. word for 'holy' is arthrous and has noth-
ing to do with the issue of 'personhood' or 'personality' 'deity' of the Holy
Ghost (as rendered in KJV).

a
E.g., kohen (pl. kohanim) = priest (priests); head-Kohanim = chief priests [‘chief’ with a sense
of only one chief]; high priests; leading priests. The High Kohen (Kohen haGadol = the High
Priest; the Chief Priest. kehunnah - priesthood, priestly office/service; 7x (Lk 1:9; 3:2; Heb 7:11,
12, 24; 1Pe 2:5, 9); [Note: some Bible translations use both phrases ‘chief priest(s)’ and ‘high
priest(s)’ – cf. in Gospels and Hebrews]
Translation vs. transliteration vs. transcription of names:

Personal names and other proper names should not be translated and only be transcribe
/transliterated. The names should accurately and closely reflect the original pronunciation
as possible and not be copies of modern equivalent in English speaking culture and
society, as in Anglicized names (e.g., 'James'). Otherwise, it would be anachronism and
bring ideas and word-pictures which are unbiblical and alien to the Scriptures.

Any change in the pronunciation may be need only because of difference of phonetics
between the languages. Glyphs (written letter form) may change when the phonetic value
changes, e.g., Iesus = Jesus – of originally same sound with variation of font. When the
sound of ‘j’ came into English and the pronunciation of the sound changed, the name
should have been written with different glyphs to keep the sound same, as 'Iesus', not
'Jesus'. Instead the spelling remained with different sound. The result is to loss of firm
linguistic as well as theological connection to what the name originally represents and
stand for. The name became just a convenient religious name to fit in their theology.

[See http://en.wikipedia.org/wiki/Hebrew_transliteration for problem in transliterating

Hebrew words.]a

 Eliyahu > Elijah; Yosef > Joseph; Yeshayahu > Isaiah; Yisrael > Israel
 Mattithyahu > Matthew; Yaakob > Jacob; /xxx: James; Kayafa > Ca-
iaphas
 Elisheba > Elizabeth; Mariam > Mary;
 Yehudah > Judah, Jude, etc. for all except one, Judas, the betrayer of his
master.

 Shimon > Simon;

 Kefa > Cephas [Cf. ‘KEFA’ when the Greek text has Aramaic word translit-
erated – same case for ‘MASHIAH’]
 Kefa, Petros > Peter; (only one place in Jn 1:43 ‘Petros’ is used when the
text itself introduces the Greek word to tell its meaning.)b
 Markos > Mark [Yohanan Markos (Act 12:12 (son of Mariam), 25; 15:37, 39) [Col
4:10 (Markos – BarNabba’s cousin) [Cf. 2Ti 4:11; Phm 1:24; 1Pe 5:13.] [= Markos of the
Gospel of Markos]

a
Traditional words related to ‘priest’ are retained, though the meaning, usage, and significance as well as
connotation in English and Church languages are quite different from the original words in Hebrew:
kohen (pl. kohanim) = priest (priests);
head-Kohanim = chief priests [‘chief’ with a sense of only one chief]; high priests; leading priests.
Kohen haGadol = the High Priest; the Chief Priest. [Note: some translations use both phrases ‘chief
priest(s)’ and ‘high priest(s)’ – cf. in Gospels and Hebrews]
kehunnah - priesthood, priestly office/service
b
[Note – See what kind of picture the English Biblical names, ‘John, James, and Peter’ brings to the
readers. See how different their original names in the Scriptures, ‘Yohan, Yaakob, and Kefa’ come to the
readers! They have to read the text as close to what it was in the original language and culture. As rendered
so in IRENT, these names belong to those who lived in the culture two thousand years ago, devout Judaic—
totally unrelated to Christian religions (aka Christianity or Christianism) which are tied down and enslaved
in the modern Western mindset.]
  Yohan, Yohanan > John
‘John’ in English (a very common name); Iōannēs in Gk, which is transcription (>
transliteration) of Hebrew Yoḥanan, a very common name). For the sake of
distinguishing several people with this common name, IRENT renders it as follows.
(1) John – only in the title of the Gospel, the three Epistles, and the Revelation Not to
be taken same as the Apostle.
(2) Yohan – only for the Apostle. This name of him appears in the Synoptic Gospels,
NOT in the G-Jn! [a disciple (Apostle) of Yeshua. A Zebedee’s son and a brother
of Yaakob (x: James).]
(3) Yohanan – for all others
(a) the Baptizer. Not as ‘John the Baptist’;
(b) Yohanan Markos – Act 12:12 (son of Mariam), 25; 15:37 = Yohanan (13:5b,
13b).
(c) A relative of a Kohen haGadol – Act 4:6;
(d) another variant name of Yonah, father of Shimon Kefa (‘Petros’ > ‘Peter’) – Jn
1:42; 21:15, 16, 17. – only in footnote for mss. (Cf. Mt 16:17 bar-Yonah);
(e) Rev 1:1, 4, 9; 22:8; - probable same as the name in the title = the author (same
author for G-Jn and Epistles of John).
G-Jn, an abbreviation for the Gospel, is employed also as its author. He is probably the
unnamed disciple whom Yeshua loved (Jn 13:25ff).

[The translation of proper names should be ‘transcription (> transliteration)’ to be as close as

possible to their original pronunciation, given the phonetic system which varies in different
languages. There are, however, a few exceptions in IRENT – it is only to help the readers
encountering a certain name which refers to different persons in the text.]
C. Names; Titles
“… call on the name of YHWH” (Gen 12:8) The most important word in the OT is ‫ הוה‬the
very name of the God (the sacred name), whereas the most important one in the NT is
the name ‘Yeshua’.

The most important for a person is the name. A name may be often carried by more than
one person, but only one name is carried by no one else – the very God whose name is
relegated as a prop-up and forgotten away and replaced by ‘the LORD’ as in most Eng-
lish translation of the Old Testament.

One of the few important words in the Bible is ‘name’; especially so for person names.
The names are written and spoken. From one language to another, we must faithfully re-
produce the pronunciation, that is ‘transcription’. The written word is to be ‘transliter-
ated’. The biblical names have meanings, but cannot be ‘translated’ when ‘rendered’ in a
different language. E.g., The four-letter Hebrew name is known as Tetragrammaton
which is ‘YHWH’ when is transliterated. It is variously transcribed Since biblical He-
brew does not have V or J sound, ‘Jehovah’ in modern English was ‘Iehovah’ in KJV-
1611 and is now a linguistic oddity. Yahweh has been advocated in its place. The most
accurate one can be shown as *Yahuah.

Often one’s name is not literal names spelt out, but the identity (‘who I am’), character,
and authority of the one who carries the name. E.g., a common phrase ‘in the name of ~’
or ‘son of ~’.

Vocabulary: Name, Title

name vs. title:

Cf. ‘proper name’ – name of a person or a place – functions as an identifier.

Cf. 'name' of a person; person name (/x: ‘personal name’); family name. alias,
nickname
Cf. 'titles', ‘epithets’a, ‘labels’ and ‘descriptors’ (as for one's officesb).
Cf. name of a deity (theonym).
Cf. The common phrase ‘the [many] names of God’ does not refer to the name of
the one and only God. The Name, the one and only name of God is called the divine
name (the sacred name, the holy name) to help distinguish from other ‘names’ of
God. Cf. God of the Trinity is fundamentally is nameless; many of their bible translations
have removed the very Name, some Bible translations such as NIV even completely so
unashamedly. To say 'believe God' does not mean anything when the Name is nowhere
found. Most of writings talk of and talk about God can be hardly found with the Name
mentioned. You only hear occasionally here and there in hymns.

The common word 'God' Gk. Theos and Heb. Elohim is not a name, but ‘god-being’; it is
used commonly as a title. Capitalized when it refers to ‘the God’.

a
‘epithet’ = a word or phrase characterizing a person or thing
b
‘office’ = a person’s position of authority and responsibility in an organization:
Hebrew words for 'God'

Note: IRENT renders Gk. ho theos (‘the God’) as ‘the Elohim’; most English Bibles have it as
‘God’ (without the definite article as is in English convention).

H430 elohim (2598x) [pl. form of H433 eloah (60x)]

Elohim (> ‘God’) (Gen 1:1); the Elohim (> ‘God’) (Gen 5:24; Deu 4:35); gods (Gen 31:30, 32; Exo
18:11; Deu 32:15)

'mighty one' Gen 23:6; ['my lord – adoni –, you are a mighty one - prince]
'might' Gen 30:8 ['with mighty wrestlings]

YHWH Elohim Gen 2:4; 2Ch 6:41 [/x: the LORD God – most]
YHWH your Elohim … YHWH the Elohim 1Ch 22:19

H410 el 'god' (248x) 'God' (Gen 14:18; Exo 6:3; 15:2), 'a god' (Exo 34:14), 'gods' (Exo
15:11), etc.

ha-El ‘the God’ Gen 31:13

YHWH El (Exo 34:6); El Shaddai (God Almighty) (Gen 35:11; Exo 6:3); My God (Exo
15:2); O God (Num 12:13)

El Elohe (Gen 33:20)

H426 elah (95x) God (most - Ezr 4:24, Dan 2:18; 3:15; 5:18, 21); god (Dan 3:28; 4:8);
gods (Jer 10:11, Dan 2:11, 47; 3:12, 14, 18, 25; 4:8, 9, 19; 5:4, 11, 14, etc.);

H5943 illay (10x – only in Dan) (Most-High) (Dan 4:17, 24, 25, 42, 33; 7:25); Elaha
Illay (Dan 3:26; 4:2; 5:18, 21)

The descriptive titles, such as Elohim ('God' 'gods''),

H433 eloah “mighty one” (60x) 'God' Deu 32:15; 'god' 2Ch 32:15),

H5945 elyon 53x – 'high' 'upper' 'exalted' – Most-High (Gen 14:18; Deu 32:8, etc.) are
not the names of God; some of these, such as 'adon' ('Lord' can be shared by other than
the very God. Others are confused by attributions that are sometimes used in connection
with His Name, like YHWH-Yireh (“YHWH provides”), YHWH-Zidkenu (“YHWH our
righteousness”) and YHWH-Rapha (“YHWH our healer”). Regardless of certain titles
and attributions, He still has only one Name — YHWH. Isa in 42:8 to write, “I am
YHWH: that is my name: and my glory will I not give to another, neither my praise to
graven images.” Psalm 83:18 confirms that He has but one Name: “That men may know
that thou, whose name alone is YHWH, are the Most-High over all the earth.” Nowhere
in the pages of the Bible can we find a statement saying He has many names. But we can
find many passages attesting to His one true Name. * Yah is its short form.

In the Old Testament times, a name was not only identification, but an identity as well.
Many times, a special meaning was attached to the name. Names had, among other
purposes, an explanatory purpose (e.g., Nabal, meaning "fool" … and folly is with him:"
– 1Sa 25:25). Throughout the Scriptures God reveals Himself to us through His names.
When we study these names that He reveals to us in the Bible, we will better understand
who God really is. The meanings behind God's names reveal the central personality and
nature of the One who bears them.

We cannot simply or casually say 'we believe God' and be done with. Because it requires
to answer which God and what God and whose God. We believe the God (Elohim). We
believe YHWH whom we worship as our Elohim, the one true Elohim revealed through
the Scriptures and in human history. Quoted in Mk 12:29 is Shema Yisrael " … YHWH
is our Elohim; YHWH is one – [one true Elohim we worship] Deu 6:4 [Cf. Isa 44:6-8;
43:10-11]" before anything can be said with the very first 'commandment', the very
word, the guide and instruction for our life. See elsewhere on 'God problem' 'God is not
God'. '… You believe there is one God! Big deal. Even demons believe that. …' (Jam
2:19). [Note: there is no nonsense notion of 'compound one' in Heb. or Gk. – it's a men's
invention for the Trinity Doctrine.]

Same is true with 'Yeshua the Mashiah' (>> 'Jesus Christ') ‘Iēsous Christos’ (5x in the
Gospels Mt 1:1, 18 v.l.; Mk 1:1; Jn 1:17; 17:3. Not in G-Lk)]: In the Gospel setting
Yeshua came as a Mashiah; and as a Davidic Mashiah king He was to be put to death (Mt
27:11, 22). In the setting of Acts to Revelation Yeshua is the risen and exalted Lord (Act
2:33-36), who is beyond the figure of a Davidic Mashiah, it is 'Yeshua the Mashiah'.

In the same way we may say 'we worship Jesus as God'; but the statement 'Jesus is God'
is non-biblical which is made up by ‘God Jesus’ Christianisms, eventually with a
blasphemous statement ‘Jesus is Jehovah and Jehovah is Jesus’! Cf. Anyone or anything
can be God for some.

'God the Son', a non-biblical jargon by the Trinitarians referring to their 'God Jesus',
cannot be the son of Elohim. To be the son of Elohim does not require the son of Elohim
to be God the Son. Adam is called a son of the Elohim (Lk 3:38); those led by the Spirit
are sons of God (Rm 8:14). The expression ‘a God’s son’ It simply means a son of man
who is as a God’s son. It does not mean to be a deity, a god., making to make a god-man
or even a demigod if no human father [as in Greek mythology].

Evolution of the Trinitarian thinking on 'Jesus': Yeshua, the man → Yeshua, human &
divine (exalted) = the son of Elohim, son of Yosef from the line of David → Jesus →
born of a virgin, adopted as son of Joseph → Jesus worshiped as God → Jesus became
'God' → 'God the Son' (2nd Person of Trinity God), 'pre-human Jesus' → "God Jess" →
practically displacing YHWH Elohim in devotion, 'worship', and prayer with the divine
name itself covered up in the church language, thanks to Jewish practice of prohibiting to
pronounce the name.

What is '*son of God' in Hebrew idiom, which is for a man having special relation to
God, is not same as 'son of God' in Greek idiom, in which a god, a god-man, or a
demigod born between a god and a human woman, or between a god and a goddess.
‘Jesus’ most people believe is a god-man born of a virgin with no human father – Jesus
of Christianism is not Yeshua of the Gospels. This Greek idea is taken over by the notion
of 'god the son' in the Trinitarian lingo. Yeshua was not the one who was born as the son
of God but was believed to be 'as the son of God', the only brought forth son of the
 Elohim (> the only-begotten son of the Elohim) – from the time of His immersion in
spirit (Mt 3:16-17 //Mk 1:10-11 //Lk 3:22) and "declared to be God's son in power
according to spirit of holiness by his resurrection from the dead" (Rm 1:4).

To check of ‘sons of God’, ‘a son of God’ and ‘the son of God’ in OT.
Adam as a son of the Elohim Lk 3:38.
The expression ‘begotten’ or ‘brough forth’ has nothing do with a god being born of a
god without a human father (‘virgin birth’ – which is of a god-man, not a human being).

If people believe Jesus is God and his Father is God, i.e., he has a God, then they have
more than one God they believe. But they still deny their belief is monotheism!
Theological nonsense!

Words and synonyms related with ‘name’

[Related terms: label, epithet; title, calling name; appellation; symbol, designator, identifier;
pointer.

Many synonyms and related words for ‘name’:

theonym, nomen, moniker, appellation, epithet, personal name, cognomen, nickname, byname,
sobriquet, agnomen; last name, surname, family name’ birth name, first name, forename,
Christian name, given name, maiden name (cf. Lucy Stone League), married name;
anthroponym, autonym, patronym, matronym, hypocorism, pet name, pseudonym, nom de
guerre , alias, tria nomina, praenomen, nomen, and cognomen; code name, cover, pen
name, stage name, nom de plume, brand, trade name; signature, , handle, sign, mark,
icon, symbol, badge, tag, label, title, classification, designation, rubric, eponym,
common name; genus, denomination, class, species, type; anonym; endonym, exonym;
onomastics [study of proper names – anthroponyms (person) and toponyms (place
name)], demonym (a term for the residents of a locality), agronym (of a field or
pasture), dromonym (a transportation route), drymonym (of a forest or grove), econym
(of a village or town), limnonym (of a lake or pond), and necronym (of a cemetery or
burial ground).
Name or Title:

S3686 onoma (231x) ‘name’

"Name" is a word or a phrase by which a person, place, or thing, a body or class, or

any object of thought is designated, called, or known. [Cf. 'nickname', 'label' 'first
name', 'given name', 'last name' (surname), 'family name'].

It is distinct from 'title' or 'epithet'. This is one of the examples of how we often indiscrim-
inately use the words. E.g., The common expression ‘many names of God’ a actually refers to
epithets associated with the name, unless the names in names of different religions or lan-
guages;

Note: When it is used in reference to the God ['the Elohim'] in the Bible who is called
'the Elohim the Father'b, there is one and only name – the four-letter Hebrew Divine
name, which is called 'Tetragrammaton', c the name which He himself revealed [Exo
3:14].

Name is for ‘who the person is’; the person-name {not ‘personal name’} is for identity. A ll
other notions – descriptives, epithets – are about "what the person is". The One who has
only one name is the God of the Bible. All the names of God are titles and descriptives. The
word ‘God’ itself is the most frequent title of Him.

The 'Name' (ha-Shem in Hebrew) in the Bible is about "who He is". The word 'God' is not a
name and it is not about who He is. As with other descriptives the word 'God' is but only
'what He is'. The expression 'believe God' or even 'believe in God' does not mean what
should mean – 'believe in the very God, the Elohim', the very One – carrying the Name,
YHWH, who is present from the first page of the OT (Gen 1:1) to the last page of the NT
(Rev 22:19). It is far from anyone who was or is called 'God' or 'god' in church lingo. To con-
fuse what 'name' is with what it is, actually damages the significance of the name itself which
bears on our faith.

On the other hand, the word Gk. 'theos' ('God' 'god') is used in NT, it is important to recognize
whether it takes reference to the very God ['the Elohim'] or it is of general sense of 'God-be-
ing'. The Gk. text makes it easy to distinguish since the word is arthrous 'ho theos' ('the God')
which is unfortunately rendered indiscriminately as 'God' after the English convention. Thus,
we have 'God problem', the problem with the word 'God', which is unrecognized when dealing
with theological debate, e.g., 'Jesus is God' or 'Jesus is not God'. This is one major incentive
for IRENT to render the Gk. words 'ho theos' as 'the Elohim', while 'theos' most of time as
'Elohim' (with occasional use of '* what God is', 'God-being' 'god-being' 'who God is', and in
the genitive case as <God's>). [See * God problem elsewhere in this file.]

In GNT, unless it is in vocative or modified by a label or a descriptive phrase, the name ap -

a
‘God has many names’ – Google search shows almost a half million hits. There are quite a number of
books written on the theme. What is seen in a book by John Hick (1982), God has many names, is the
God (= the Elohim), mistaken having many names, is to be replaced by a nameless God [s.v.] of
religious pluralism. Note the term ‘name’ [of a person] is often not discriminated from ‘titles’ or
‘descriptors’ of that person, including of ‘God’.
b
See for the use or non-use of the *articles in Gk. & English phrases. E.g., Jn 1:1a, Jn 1:1b & Jn 1:1c.
c
See below * YHWH for transliteration of the Tetragrammaton.
pears anarthrous (e.g., 'Yeshua') when a person is introduced first in the narrative. Subse -
quently it is arthrous (e.g., 'the Yeshua'). IRENT follows the English convention which does
not use the definite article for a person's name, unless it is used in the text in the sense of 'the
particular' or 'the aforementioned' person. It is possible to render it, e.g., 'the very Yeshua'.

E.g., 'Yosef' (Mt 1:16) → 'the Yosef' (v. 18, 24 to Ioseph) cf. 'Yosef her husband' (v. 18); cf.
'O Yosef, son of David' (v. 20).
E.g., 'Yeshua' (Mt 1:16) 'his name Yeshua' (v. 25) → 'the Yeshua' (2:1; 3:13, etc.)

Name of a person in the Bible serves four purposes: (edited on the entry 'Name' p. 84 –
edited; John Eddison (1978), Key Words to Bible Truth.

1. To identify. This was their simplest and most obvious use, and perhaps their only one in
English today; for a name is a personal label used to identify and refer to someone as is to
something.

2. To signify. Much more importantly, when a name was given to someone in the Bible, it
was nearly always associated with some experience or even of great significance. Abraham's
new name indicated the part he was to play as the father of a nation (Gen l7:5, 6); Yaakob's
marked a turning point in his life (Gen 32:28), and so did Simon's (Jn 1:42); while the name
'Yeshua' ['Yah is salvation'; not 'Jesus'] signified the work which he had come to do (Mt
1:21).

3. To typify. In a metaphorical sense the 'name' of someone often represents or stands for his
person or character. It could imply dignity (Phi 2:9, 10), as when we say, 'He has made a
great name for himself, authority (Jn 14:14), as when we say, 'Please use my name', and
integrity (Psa 8:9 AV), as, for example, when we say 'This firm has an excellent name'. It
was because of all that it stood for. That the Third Commandment forbids us to take the
name of God in vain (Exo 20:7); for to use it in a cheap or empty way is to denigrate what it
represents, namely his perfect character of holiness, love and power.

4. To unify. When a woman marries, she loses her own surname and takes that of her
husband, and this is a sign of a new relationship between them (Isa 4:1); and it is interesting
to notice that God's people are 'called by the name of the Lord' (Deu 28:9,10; Num 6:27; Isa
43:7). The followers of Christ bear the name of him, an honor of which they must be worthy
(2Tm 2:19) and for which they must be prepared to suffer (1Pe 4:14).

'the Name' – to be honored, sanctified. Not to be shamed or blasphemed. The Divine Name is
not a title to be used to call out the Elohim; nor to be uttered other than when the Name is to be
made known or revealed.

To sanctify the Name (Mt 6:9 //Lk 11:2) S28 hagiasthētō

To reveal the Name (Jn 17:6) S5319 phaneroō
To declare the Name' 'to declare the Name' (Heb 2:12) - S518 apangelō
To glorify the Name Jn 12:28; Rev 15:4 S1392 doxazō
To fear the Name Rev 11:18 S5399 phobeō [cf. 'you shall fear YHWH your Elohim and serve'
Deu 6:13]
To reject the Name Lk 6:22 S1544 ekballō
To call on the Name Act 9:14 S1941 epikaleō
 Exo 20:7; Deu 5:11; 'Thou shall not treat unworthy the Name of YHWH your Elohim''
(H7723 shav 52x) 'empty' 'worthless' 'nothingness' + (H5375 nasah 653x) 'carry' 'lift' take'
[cf. H7722 sho – desolation, devastation, ruin, destruction; Job 30:3; Psa 35:8];
Psa 139:20 'your enemies ~ your name'
/x: use carelessly – GNT;
/xxx: take in vain – KJV, NASB, NET;
/x: misuse – NIV, HCSB;
/unworthy in a manner unworthy for it – ARJ; /

Lev 19:12; 'thou shall not profane your Elohim – I, I am YHWH' [H2490 chalal 143x 'profane'
'defile' 'dishonor'

Not to blaspheme the Name [H5344 naqab 25x. also 'pierce' 2Ki 18:21; 'designate, express' 1Ch
16:41]
Lev 24:16 "Whosoever blasphemes the name of YHWH shall surely be put to death.']

There is only one name for Elohim, the true God of the Scriptures; there is only one name for
Mashiah. To render such names in the Bibles should not be 'translated' but only be 'transcribed'
as closely possible to the original pronunciation. All others are titles or descriptives, epithets,
not names. The name of Him is not for a compound unity. A human name points to one’s
identity for function of identification and recognizing and used also for calling/addressing.
However, the divine name points to the reality behind the name and revealing who He is; not
for identification and nor for calling/addressing. The name has to be revealed, remembered
and revered. In our words, spoken and written, we are to guard the sanctity of the divine
sacred name. His name cannot be swept under the rug and replaced with any other name,
including the name of Yeshua the Mashiah, the very name with which Elohim the Father has
exalted him (Phi 2:9).

"… In these ancient and modern precautions and prostrations must be seen a genuine fear of the inherent
power of divine names. The name is a reality, an aspect of the deity, not an epitaph. …" [after Galen
Goldsmith]

The title is not another name. A title is not a proof for identity. The same title can be shared by
many others.

E.g., 'Jesus is not Christ', but is 'as Christ'. His followers believed him as a Mashiah promised to
come for Israel. [Cf. 'Christ' vs. 'the Christ' vs. the anointed vs. Mashiah.
What the heck is Christ? Christ of Christendom (i.e., Christianisms) is not simply a translation
word for Gk. Christos in NT, but has become a different identity and usage. [''Christ" ≈ 'God Je-
sus'. The meaning itself 'an anointed one' is no longer entertained → "the promised Mashiah" = "a
human son/seed of King David" 2Sam 7:11-14; Psa 110:1; Act 2:33-36; Mt 22:24; //Mk 12:36; //Lk
20:42-3. Heb 1:5b]
E.g., 'God' is not a name. 'God' in the Bible translations itself is usually not used as a title (to 'call')
but as a referent which may be often not YHWH. The Hebrew phrase 'YHWH Elohim' means not
'YHWH = Elohim', but 'YHWH as Elohim' – Elohim we worship, that is, 'the Elohim'. Not that
 God is named YHWH, but YHWH is as God (Elohim) we believe. A title is not for identity.
Same titles may be shared by different person. Someone has titles same as God's does not make
him to be God!

E.g., if we take the word 'God' in English as a title, actually we are saying of the person 'is as
God', not the person 'is God' (identical with 'God'), whatever the word God means. It is same for
'Mashiah' (or Messiah), which is not same as 'Christ' as translated into Greek and then into
English. The person who is called 'Mashiah' in the New Testament never called himself so, and
nor claimed outright to be Mashiah, nor to be 'Christ'a. He was believed as the very Mashiah by his
followers — as the Anointed by Elohim, who was promised to come.
Cf. 'Reverend' – rather an irreverent title used by religious people – to be revered/worshiped?

a
In Christian lingo, the word 'Christ' is used no longer in the original sense, but as the substitute for
His name ('Jesus'), hence, Jesus (the one they claim have been born of a virgin asexually, i.e., he was a
god-man cf. demigod) = Jesus Christ = Christ, along with the notion of 'God' to fit in this line of
eisegesis of the Bible which again is translated from the Scriptures, based on the same doctrinal
position. 'Jesus Christ' of the Christian religion is not same as 'Yeshua the Mashiah' in the New
Testament. See how the Jewish people have rejected the Christian idea of 'Jesus' (of Christian religion
and churches) as messiah in www.aish.com/jw/s/48892792.html .
*call upon the name

Isa 12:4 call [H7121 qara] + upon the name bismow [H8034 shem] = S1941 epikeleō – Act 15:17
(← Amo 9:12); Jam 2:7; [Gen. 4: 26, Exo 3: 15, Joel 2:32, Acts 4:12, Rm 10:13, etc.]

*in the name; on the name; upon the name; by the name

Mt 21:9; //Mk 11:9 //Lk 19:39; Mt 23:39 //Lk 19:38; Jn 12:13 "Blessed is the one coming in the name of
Adonai ...
Jam 5:10 “the prophets who spoke out in the name of Adonai.

Mt 28:19b “Immersing them [to bring] into the name of the Father and the Son and the holy spirit

Col 3:17 “And whatever you do, in word or deed, do it all in the name of the Lord Yeshua
1Co 1:10 “I appeal ~ by [dia] the name of our Lord Yeshua the Mashiah,
1Co 6:11 “were made righteous in the name of the Lord Yeshua the Mashiah ...
1Co 1:2 “call upon the name of our Lord Yeshua the Mashiah

Acts 2:38 “be immersed ~ upon the name of Yeshua the Mashiah ...
Acts 3:16 “putting faith upon the name of Him Yeshua,
Acts 9:27 “spoken boldly in the name of this very Jesus.

Acts 4:10 “in the name of Yeshua the Mashiah the Nazarene, whom you crucified ...

1Jn 5:13 “believe on the name of the son of the Elohim ...
Jam 5:14 “pray ~~in the name of the Lord ...

*name of Elohim

Praise [H1984 halal (165x)] the name of Elohim Psa 69:30

Blessed [H1289 berak (5x)] be the name of Elohim Dan 2:20
Cf. take an oath before Elohim Neh 13:25
The name of the Elohim Rm 2:24; 1Tim 6:1; Rev 16:9

Lev 21:6 the name of their Elohim

Lev 19:12 the name of your Elohim

1Kg 18:24 the name of your gods

Deu 5:11; Isa 48:1; 2Ch 2:4; the name of YHWH

Dan 4:8 The name of my el (why not 'Elohim', 'God'?) –
Psa 44:20 name of our Elohim
 What’s in the name? a

A person is the being who has a name. The name is that which represents and identifies
the person. Often the word 'name' is used as a synecdoche for 'authority' of the person.b

They may be addressed to or called by the name when the person's identity is to be in
focus. However, they are usually called not by the name but an epithet – often a title or a
descriptor (of offices e.g.). [Cf. "onomastics"]. It is not to be confused with the word
'name' which is applied to a non-person (e.g., things, concepts, ideas).

Only ‘person’ has name – ‘person name’ (rather than ‘personal name’ – personable,
etc.). A person has one name – the proper name; anything else is like a nickname or an
epithet.
Hebrew names carry special meanings. The word 'name' is often confused with 'title'. A
title is not a person name. A title does not identify a person, but contains description or
illuminate the life and work of the person. A same title can be shared by other persons.
A title does not offer identification. Often a title of someone is treated as a name. c The
word 'God' is not a name; it is a descriptive title which may be used even for human or
nonhuman. [See * Shared titles of Yeshua with Elohim the Father.]

The very name of a person is for identity and for the authority of the person. The name
cannot be translated but should only be transcribed into a different language as phoneti-
cally close as possible to the original. E.g., There is no 'j' sound in the Hebrew or the
Greek.d Any name with the letter 'j' in the Bile should be replaced by 'y'.
['YHWH' is a transliterate of the four-letter Hebrew Tetragrammaton.]

Note: the holy spirit, which is the spirit of Elohim, does not have a name and it is a de -
scriptor. 'Worship' is only to a person who has the person-name (not 'title'). What con-
cerns us is what it is and what it does (often of personification and anthropomorphism),
not who it is. That 'worship God' is a misleading expression which comes out of mouth
of people who does not regard the name of their God.

a
Cf. a phrase from Shakespeare's Romeo and Juliet:
"What's in a name?
That which we call a rose
By any other name would smell as sweet".
Cf. a line is from Gertrude Stein's poem titled <Sacred Emily> (1913) – published in Geography and
Plays (1922). www.gutenberg.org/files/33403/33403-h/33403-h.htm
'Rose is a rose is a rose is a rose …'.
b
E.g., such as in the phrase 'in the name of'. Cf. Phi 2:9 'name' is as a synecdoche.
c
E.g., as in the phrase 'many names of God'. Here even the word 'God' is mistaken as a name.
d
Cf. 'Hallelujah' as spelt in English is pronounced as <ha-lə-ˈlü-yə> and there is no 'j' sound.
 Gk. expression 'call the name'. Who gives the name when a child is born?

Does any of the texts suggest to justify to translate that she is the one to give the
name – grammatically with the word 'to call (the name)'? It is not consistent in how
it is translated – even in a given bible translation.

(H7121 qara. + H8034 shem)

Gen 19:37, 29:32, 30:8, 11, 18:20, 21, 34; 35:18; 38:4, 5; Jdg 13:24; 1Sam 4:12; 2Sam
12:24; 1Ch 7:16;

(S2564 kaleo + S3686 onoma)

'call the name of *him Immanuel' [Mt 1:23]
'call his name Yeshua' [Mt 1:25]
'call him Yeshua' [Lk 1:31]

* 'him' in the text refers to the one born of the maiden in Isaiah, not Yeshua.

Name – a word to designate a person, place, or tangible or intangible object. In the Scriptures
it is person’s name that concerns us. Heb. sem; Gk. onoma.

NAME (Heb. sem; Gk. onoma) - The designation of a person or place. Names carry more value and
importance in biblical than in modern usage. Not only may a name identify ['who the person is' –
ARJ], but it frequently expresses the essential nature of its bearer ['what the person is'. This is actually
not in the 'name' but in other descriptives, titles, etc. – ARJ]; to know the name is to know the person
(cf. Psa 9: 10 [MT 11]). – Eerdmans Bible Dictionary (1987)

The name of a person stands for the reality and the character of the one who carries the
name, hence his power and authority. See below ‘what’s in a name’.] [The Name and the
Title are not mantras, something to conjure someone up with.]

Q: What is name? (rather than ‘what is a name?’ a)

Q: What does it mean by ‘name’ – (should not be confused with titles or calling
names).
Q: What is in a name?
Q: Does a name tell something about the person carrying it?
Q: Does or how does a name influence a person's character? b.

There is only one name for Elohim; one name Yeshua. Often epithet, appellation,
appellative, descriptor and title are confused as the word ‘name’: E.g., ‘Many names of
Jesus’, ‘Many names of God’.

a
what is a name - www.jimwegryn.com/Names/What%20is%20a%20name.htm
b
person’s name analysis (as in kabalarian style – a common practice in the oriental society.
The title signifies what the person is (as a term to denote person’s role, ‘mask’, or function with which
to relate with others). With descriptive expressive content, it is of referent function only. Not
to say the named person being identical to the title. Often used as a ‘calling name’, a term used
in anthropology and linguistics as the name by which a person is normally identified in
addressing or conversation. Some titles are divine titles (e.g., the Savior). That a person is
given divine a titles does not mean that he is a God. [E.g., 'our Savior' as to Elohim as well as
Yeshua – Cf. examples of crux interpretum – Tit 2:13; 2Pe 1:1]

One may carry several titles. E.g., the titles which are carried by Yeshua are many and some of them are
same as the titles for Elohim Himself. Here these titles should not be confused as ‘name’, thus erroneous
conclusion that the two (YHWH and Yeshua) are the same and identical person, a linguistic absurdity and
sophistry, throwing the title ‘Son of God’ completely out of their mind. Pastors are shepherds, Same take on
a title of 'Reverend', which properly belongs to the God Himself. Does such a divine title make them a God?

The person name (naming belonging to a person. > ‘personal name’), on the other hand, is not
same as title, but it is who the person is – the identity. Thus, the name is not simply a word, but
IS the very person. It is of identity and essential reality. It is by way of the name as well as the
face that a person presents one’s soul in its existence (the whole being of self) to others.
Names are essential and called upon for identification (to tell who one is). However, most
commonly, the word ‘name’ is used not substitute of the name spelt, written and inscribed, but
as what it stands for and what it carries with (as to authority and reality of the person). The
central role that names play in biblical narratives and histories (as often in literature) cannot be
overemphasized. The meaning of a person has its own significance (especially in Hebrew
names). English word ‘name’ has a very broad usage and extended meanings Hebrew word
‘shem’ may carry various senses – a person’s character, fame/refutation, glory, and memorial.
The name for a person is a totally different concept from names used to designate things or
ideas. The name of a person is not confused with titles, a number of which can be attached to a
person. All the names of human persons are given by someone else. Many names of God (or
rather ‘God-being’) are given by men and are not personal proper names but labels,
descriptors, or epithets, and sometimes titles (calling-names). b

In Judaic practice, the expression ‘the Name’ (HaShem) is for designation of God and used in
place of His personal name. In the Scriptures, as throughout the Semitic world, a name carries
significance beyond that of its meaning or its use as a title. 3

What could be the most important word or words in the Scriptures (aside from ‘proper
names’)? Would it be ‘love’, ‘life’, ‘light’, ‘spirit’, ‘faith’, ‘grace’, ‘law’, ‘justice’, ‘judgment’,
‘salvation’, ‘creation’? All of these are essential. However, the most fundamental word on
which all these are woven together is ‘name’. This is the single most important thematic word
in the whole Scriptures. Without the name nothing can come out of the Scriptures. The divine
person-name (> ‘personal name’) is not only for referencing, representation and identification
but more importantly for revelation of who He is. Without God’s name revealed no truth can

a
The word *divine – 'of God, from God' – as such does not apply to God Himself. 'Divine God' is an
oxymoron. It can be applied to anyone and anything other than God the Almighty. E.g., the name of
God; the throne of God, the power, etc. God cannot be ascribed as 'a divine person'. Only a human
person can be divine person – Divine Man, as Yeshua was. [See in WB #1 Words, Words and Words.]
b
E.g., God, Gott (German), theos (Greek), 천주 (Ko. Catholic) = 天主 (Tīanzhǔ - Chinese;
‘Lord of Heaven’; cf. 上帝 상제); か み (kami, 神 - Japanese), Allah (Islam), Brahman
(Hinduism) – all are titles. In English usage, 'God' does not tell what God or which God – it
needs the context of whose God.
be true. [Such name itself cannot be something to be worshiped.] a So prevalent and fervent
among the People of the Book, all the dissensions and divisions, dogmatism, doctrinarism, as
well as sectarianism, heresies, and political contentions can in fact be traced from their
ignorance on the revealed name and from their sheer ignoring the significance of the name
with only lip service on the name as shown in their religious tradition. It is not difficult to see
that ultimately they find themselves disconnected from the very root of all – Hebraic root of
their Bible and their faith.b

Nothing is important for a person other than the name belongs to him. To honor someone is to
keep the name honored. Honoring God’s name c is the single guideline we have for the life of
every soul as made in the image of Elohim. The first stone-tablet of the Ten Commandments
(Exo 20:1-11; //Deu 5:4-15) is the beginning of all the teaching, instruction, and guidance (=
‘Torah’ in its basic sense) and lies in one theme – ‘Honor His name as He himself has
revealed’. This exactly corresponds to the first in the Lord’s Prayer (Mt 6:9 //Lk 11:2 in the
sense of ‘Our Father! [who are in the heavens] Your name shall be honored or 'hallowed'.
When martyrs die it is to keep God’s name honored, not so much to keep his ‘faith’, as if
‘faith’ is something precious and valuable. When one follows the commands, it is done in the
very name – to keep the name honored and with the authority granted from Him. God’s name
is not what we pray.d

To honor the name is far beyond having concern of how it should be spelt and of how it should
be properly pronounced. It is not about how to keep it ‘safely’ from uttering it in to 'make the
name useless' Exo 20:7). Not to keep the name honored means to be meticulous in keep
uttering and putting down on the writing on every occasion, everywhere and on every place.
Both cannot escape to be seen as affront to His name.

The name is a pointer to what the name stands for, that is, the identity and reality signified by
the name. To ‘know’ experientially the revealed Name is the beginning of faith in the One
whom the revealed name points to.e

a
or used as a mantra to invoke to tap power from.
b
We all are in urgent need to get back and keep coming back, not just ‘back to the Bible’, but,
through the Bibles, back to the Scriptures itself. It should not be read as something written in
Church language, but in the original language to the original audience. A danger still lurks for
us to be carried away and read it the way we want, not to hear what the Scriptures says. [Tony
Evans, http://youtu.be/HmfFW0gPuyE (Jesus Through the Bible)]
c
On honoring God’s name: In the Scriptures things are good or not (i.e., worthy or not) only
so simply by whether God’s name is honored or dishonored. [Cf. Mt 6:9 //Lk 11:2 – have the
name sanctified and honored. Cf. Exo 20:7 'shall not take the name of YHWH your Elohim
unworthy <H7723 shav (52x) empty, unworthy> /xxx: (take) in vain – most; /xx: misuse –
HCSB; /x: take up in a worthless way – NWT; /x: take up for a vain thing – LSV; /x: use
lightly – CJB; /x: take up for emptiness – Fox; /
See elsewhere here for ‘good things vs. '*unworthy things’.
d
‘Praying the names of God’ is a title of a book. Probably misnamed (or rather title) – conjure up with
the names? We do not pray God’s name; we pray to Elohim whose name is YHWH.
e
‘to know the name’ is frighteningly important in our life where one can only exist to other – engaging
in dynamic interaction. In any human society it is the beginning of a relationship in which even ‘love’
shows its existence. [E.g., to go by “on a first name basis” in the Western culture is sourly missing in
the oriental culture.]
If we take a common example of father-son relation, ‘father’ (to his son) is not a name, but a
title. His name = the person Father. That he is the father is far more than that he has a name to
be identified with, but he comes as father in such special relation. Would anyone call one’s
own father by his name – as he thinks to honor him by doing that whenever, everywhere, to
everyone?

The name when put on one’s lips or in letter is to refer to the reality behind, but not to call out
or apply to whatever one can think of. The same position holds as well for attempt to use
God’s personal name as a translation word in the Bible vis-à-vis His titles, Lord or God.

What's in a Name? https://jewsforjesus.org/answers/jesus/an-introduction-to-the-

names-yehoshuajoshua-yeshua-jesus-and-yeshu

Modern onomastics warns against a dilettantish approach to the subject that is only
interested in the meaning of a name and its etymology. The meaning of a name is
conditioned by a number of factors, historical, religious, cultural, sociological,
political and social, and the naming custom of the milieu in question. This applies
to the name-giver's motive as well as to the surrounding community's response to
the name. Add to this a number of collective and individual emotional,
psychological, aesthetic factors, and local naming traditions.
 
We must assume that roughly the same factors were in force in a Jewish milieu in
the centuries about the beginning of our era. While etymology, in a modern context,
often plays a very secondary part, there can be no doubt that it is much more
important in a Jewish context about the beginning of our era. The rabbis have much
to say about this. And yet the etymological and lexical approaches must be
supplemented by other approaches.

The name-bearer's history is one of these. The response to a given name is

definitely determined by the history of the name-bearer. In May 1945 no child was
given the name of Adolf! In the case of Jesus, we may assume that his disciples'
relationship to him influenced their relationship to his name. I know it is difficult to
argue when we are talking about emotions, but there is no reason to consider the
people of the first Church to be more blunted than others. It is difficult to imagine
that the name of Jesus should have been a neutral name to those who came to faith
in him as the resurrected Lord.

Also, the context plays an important part. For example, if it is possible, in the New
Testament, to find semantic fields and compounds where the name Jesus appears in
a position which, according to the Old Testament's linguistic pattern, is reserved for
JHWH, it becomes possible to understand the theological value of the name of
Jesus, the Christological overtones which are associated with it in the New
Testament, and the connotations in the minds of the Christians of the first century.

Yeshua, Yeshuah vs. Yeshu, Yesh in Ivrit (Hebrew)

 *Yehoshua is formally a theophoric name with the tetragrammaton YHWH as its
first element. The first man to bear the name is bin Nun, who was first called
Hoshea. The change from Hoshea to Yehoshua (Num 13:16) was easily effected: it
only took the prefixing of the little Yod. With a stroke, the letter Yod was given
satisfaction. When the name Abram became Abraham (Gen 17:5) and Sarai
became Sarah (Gen 17:15), the letter Yod was split up into two He's (2 x 5 = 10),
which the letter Yod complains of to God (according to Midr Gen R XLVII,1). But
with the name Yehoshua Yod gets satisfaction: …

Apart from bin Nun a few others in the biblical tradition bear the name of
Yehoshua, among them Jozadak's son who, together with Zerubbabel, returned to
Palestine from Babylon. Both are positive figures in the biblical tradition – and
therefore their names are also "good". Both these Yehoshuas are mentioned by the
long forms of the name, Yehoshua, in the prophets Haggai and Zechariah while
Ezra and Nehemiah use a short form, namely Yeshua, and what is most remarkable
is that in Neh 8:17 the short form Yeshua is used about bin Nun, which is clear
evidence that the long form Yehoshua is being replaced by the short form Yeshua.
In times to come this short form was to become the dominant one.

…What is safe to say is that inscriptions and discoveries of ossuaries from

Palestine show that the form Yeshua was a quite common personal name, and that
this Yeshua corresponds to the Greek "Iesous". Philo is familiar with the factual
meaning of the Greek form, which he renders "soteria kuriou" (the Lord's
salvation).

… I have not been able to trace an inscription from New Testament times which has
the long form Yehoshua.

Of course, the literary name Yehoshua was not forgotten by those who were familiar
with the biblical scriptures. But in this connection, it may also be mentioned that the
Qumran scrolls have examples of bin Nun's name being rendered Yeshua (e.g.,
Testimonium 4QT 21). If we move on to the time of Bar Kokhba, the rediscovered
correspondence material shows that several of the leading people among Bar
Kokhba's followers bore the name of Yeshua. One of the less known is Yeshua ben
Yeshua (Y. Yadin, Bar Kokhba. The rediscovery of the legendary hero ..., Jerusalem,
1971, pp. 270-271; 222-253).

Taken together, our evidence clearly indicates that the name of Jesus the Nazarene
was Yeshua and not Yehoshua. The name had an Ayin at the end. Further, it is worthy
of note that over the first 100 years after Yeshua the Nazarene it is not possible to
demonstrate any significant change of the Jewish nomenclature as to the use of
Yeshua and the corresponding Greek Iesous.
*in the name of ~ --.

[One's name as metonym for ones' authority]

eis to onoma into the name of (Mt 28:19; 1Jn 5:13)

en tō onomati in the name of (Jn 5:54)
tō onomati in the name of (Mt 7:22; Act 3:16)
cf. onomazótō (S3687) onomati to name (> invoke; > use) the name of (Act 19:13)

*call on the name; call upon the name

The expression ‘call upon the name’ does not mean ‘calling Him by name’. No one calls one’s
own father by the name! The father is referred to but not addressed to by his name. We do not
worship nor believe in ‘the name’ as such; but the divine reality. Nor do we believe in ‘God’
and worship ‘God’ as such, as the word is simply a title with generic notion. As an inside
language it may be acceptable, but by itself it does not make clear about which God, what
God, etc. The common English word ‘God’ fails to point to the Creator in the Scriptures and is
not adequate to render Gk. ho theos ['the God' – IRENT renders it as 'the Elohim'; anarthrous
noun variously as 'Elohim' 'God' 'God-being' 'god', etc.]; here English convention does not use
the definite article for God, except infrequently when the article seems to particularize it (e.g.,
Mk 12:26; 2Co 1:3; etc.)
 "call upon the name of YHWH" (Gen 4:26) /xxxx: the LORD – most; /Jehovah –
YLT; /YHWH – Literal Standard; /Yahweh – HCSB, WEB; /xxxx: the Lord God –
Brenton LXX; /
 "call upon the name of Adonai" (Rm 10:13 ← Joel 2:32)
 "call upon the name of our Lord Yeshua" (1Co 1:2)

Zep 3:9
"Then I will restore the language of the peoples,
that they all may call on the name of YHWH
and serve Him with one accord
restore [H2015 haphak 'turn (back)' 'overthrow']; language [H8193 saphah 'lip' 'speech']
Isaiah 64:7
7. No one calls on Your name
or strives to lay hold of you;
for you have hidden your face from us
and made us waste away because of our iniquities.
8. But now, O YHWH, You are our Father;
we are the clay, and You our potter;
and we all are the work of Your hand.
9. Do not be angry beyond measure, O YHWH;
do not remember our iniquities forever.
Oh, look upon us, please,
for we are all your people.
Iniquity. [H5771 avon] [cf. H2403 chatta'ah 'sin' Gen 4:7]; please [H4994 na],
Joel 2:32a //Acts 2:21
And it shall come to pass,
that whosoever shall call on the name of YHWH shall be saved.
* the name of Elohim (→ YHWH)
the name of my Fathera ░ Jn 5:43; 10:25;
'in the name of Adonai' – Jn 12:13 //Mt 21:9; //Mk 11:9, 10; //Lk 13:35; 19:38.
'your name' – Jn 12:28; 17:6, 11, 12, 26; Mt 6:9 //Lk 11:2;
'name of Adonai – Mt 23:39
'the name of the Father' – Mt 28:19
'His name' – Lk 1:46
[Note: the phrases are based on IRENT translation]

'What's the God's name for? Why should it be in the New Testament?

The name is to know who the person is and to know what the person is.

As to Elohim El Shaddai, His name is for us to remember, to reveal and to glorify His name. It is
the name we utter to tell who our Elohim is. That's main reason why His name should be in the
translated text of the New Testament as in IRENT.

Though we may address to Him uttering His name when we are acknowledging who He is, we
would NOT call Him by His name! No sane person would call one's own father by his name!

It is not something frivolously babble out of our mouth. That's why every place when the Divine
Name is put in the New Testament text, it has to be meticulously checked whether to see whether
it is required and allowed to keep the name sacred ('hallowed') on the part of the author, writer,
speaker or the audience in their life setting two millennia ago as well as the audience who is
reading the translated texts. [See under the heading <Issues of the Divine Name in NT Bible
Translation>.

Yeshua himself calls his heavenly Father 'O Abba' ('[my]father' in Aramaic) (Mk 14:36; Rm 8:15b;
Gal 4:6; cf. Jn 1:11) Not 'O God' 'O Elohim' 'O Lord' 'O Adonai', nor by the Father's name YHWH.
Note: Mt 27:45 'O Eli¡' //Mk 15:34 'Eloi', it is a quoting of the Psalm, not his own calling Him
'God'.

a
Coutts, <‘My Father’s Name’: A Survey of Research on the Use of onoma with Respect to
the Father in the Fourth Gospel>, Currents in Biblical Research 2017, Vol. 15(2) 248–260
www.academia.edu/37488452/
My_Fathers_Name_A_Survey_of_Research_on_the_Use_of_onoma_with_Respect_to_the_Father_in_the_Fourth_
Gospel
[A copy in IRENT Vol. III - Supplement (Collections #3A.1 - God, Yeshua, & Names).]
The Divine names and titles:
Elsewhere discussed in detail for problem of translation and for rationale and validity of IRENT
solution. Here is a list with brief notes.

The Divine name is alone for the Almighty Creator. All other names may be shared by more than
one. 'God' has a name – the name as a person, not because he is a person among many, but 'as a
person', since he is supra-person, the Ultimate Being.

"Call Upon the Name"

Jer 29:12 Then you will call on me and come and pray to me, and I will listen to you.

Gen. 4: 26, Exo 3: 15, Joel 2: 32, Acts 4: 12, Rm 10: 13 etc.
[H7121 qara 734x] [Lev 13:45 'cry out – shout']
https://youtu.be/KjN-s1nMCnE
Why World Religions WILL NOT Call Upon the Name

Isa 12:4And you will say in that day:

“Give thanks to YHWH,

call upon his name,
make known his deeds among the peoples,
proclaim that his name is exalted.
 *Elohima vs. *El; 'God' (theos) vs. 'the God' (ho theos)

H427 elhin ělâhîn '*gods' – (Dan 2:11, 47; 3:12, 18; 4:8, 18; 5:4, 11, 14, 23)
H430 ĕlôhim (2598x) Elohim – Gen 1:1,
hā·’ĕ·lō·hîm 'the gods' Exo 18:11 "[Jethro] I know that the LORD is greater than all gods,
…"
H426 elah god – Dan 3:28; ê·lā·hă·hō·wn – ('the God' ho theos) – Dan 3:28a, b;

El

H410 el means ‘mighty one’. (1) 'god = mighty one' Isa 45:20; Psa 29:1; (2) 'mighty ones'
Psa 82:6 (referring to judges //Jn 10:34); Psa 89:6 ('sons of the mighty' – KJV, NKJV; 'the
heavenly beings' – most; Cf. LXX = 'God's sons'), Psa 89:26; 'gods' Exo 15:11; (3) God,
Mighty one – Gen 31:13; Psa 68:20; (4) mighty thing – Psa 36:7; Isa 14:13; (4) 'power'
(Gen 31:29; Neh 5:5; Pro 3:27); (5) 'might' (Deu 28:32);

Examples: [from John Metzger (2005), The Tri-unity of God is Jewish p.21]

1. El is not a man (Num 23:19);

2. El brought Israel out of Egypt (Num 23:22);
3. El made covenant promises to Abraham (Gen 17:1) and to Yaakob (Gen 35:11);
4. Moses pleads to El (Num 12:13) who is identified with YHWH for Mariam’s healing
from leprosy (Num 12:9-19);
5. El is the one who birthed Israel (Deu 32:18);
6. When Yeshua cried out to the Father upon the crucifixion, “O El, O El, to what have you
left me alone!” (Mt 27:46), it was from Psa 22:1.

Compound words with “El” - El-Shaddai; El-Olam; El-Roi, etc.

Elohim; 'one God'

The word 'elohim' is a noun in the plural form for el (the singular noun and form) of – rendered as
‘gods’. Most frequently, however, it is used as a singular taking a singular verb and as such
rendered as Elohim (God) (capitalized). It is not a name of a person (‘personal name’) but a
generic Hebrew word for a deity.

E.g., 'Elohim creates' – one, not *compound one or complex one with multiple components – 'three
Persons, each one being God' in the Trinitarian mathematical lingo.

Cf. https://youtu.be/ak74TpPCsHs <Rabbi Tovia Singer Debunks Claim that 'Echad' & 'Elohim'
Prove Trinity>
https://youtu.be/B4zDxJx4nXA <Rabbi Tovia Singer Schools TikToK Missionary who
Argues the Trinity is in the Shema!>

[H259 echad (967x)] e.g., Deu 17:6 'the testimony of only one witness']

a
www.tdgordon.net/theology_2/anarthrous_theos.pdf
www.myredeemerlives.com/namesofgod/adonai-elohim.html www.messianictorah.org/en/pdf/Chapter%203.pdf
www.gci.org/articles/does-elohim-refer-to-a-family-of-divine-beings/
www.gci.org/articles/is-elohim-a-plural-word/
(Elohim vs. El; Adonai vs. Adon).
Others – Elim
Elim (4x) – plural form of el. Exo 11:5; Dan 11:36; Psa 29:2; 89:6(7);
Elah (8x) – Ezr 6:18;
Eloah (57x) – Deu 3215-17

ho theos
In most cases (over 70%) it is arthrous -- ho theos. Is in reference to the Elohim, the Creator,
[the heavenly] Father of Yeshua. IRENT consistently throughout NT renders ho theos ('the
God') as ‘the Elohim’,a not as ‘God’ by most translations of the Bible. Our English convention
does not use the definite article for this, which is from Latin usage in which there is no articles
in Latin.

The anarthrous theos is rendered usually as 'Elohim', but in a number of places variously: as
'as what God is' (e.g., Jn 1:1c). Less often as 'God-being' or 'god(s)'. anarthrous theos is
variously rendered: 'Elohim', '* what God is', 'God-being' – also as 'a god' 'a god-being'
where in reference to a deity other than the Elohim.
Simple phrase with genitive theou – God's (rather than 'of God'). e.g., God's righteousness –
Rm 1:17
The word theos is often modified with a possessive adjective pronoun (my, your, our, his,
their) – 'ho theos + genitive pronoun'. In a few places an adjective may be interposed between
the article and theos. [e.g., Rm 1:23 'the imperishable Elohim']
(A) my Elohim – Mk 15:34 (Cf. //Mt 27:46); Jn 20:17, 28; Rm 1:8; 1Co 1:4; 2Co 12:21; Phi
1:3; 4:19; Phm 1:4; Rev 3:2, 12; [Anarthrous vocative – Mt 27:46 Thee mou! – (O my
Elohim!)]
(B) our Elohim – Mk 12:29 (Adonai alone is our Elohim); Act 2:39 (Adonai our Elohim); 1Co
6:11 (genitive); 1Th 2:2; 3:9; 2Th 1:11, 12; Rev 5:10; 7:4, 10, 12; 12:10; 19:1, 5, 6; Heb
12:29; Jud 4; [Cf. anarthrous genitive Lk 1:78 Mercy ~.]
(C) yoůr Elohim – Mt 4:7, 10; 22:37; Mk 12:30; Lk 4:8, 12; 10:27; Act 20:22; Heb 1:9; Jn
20:17;
(D) their Elohim – Lk 1:16; 11:6;
(F) his Elohim and Father – Rev 1:6 [cf. 1Co 15:24 (Elohim the Father – taking 'Elohim' and
'Father' appositive)]
[Cf. anarthrous Jn 8:54 Theos humōn; our Elohim] 2Co 6:16 (be their Elohim); Heb 8:10 (be
Elohim to them); 'be Elohim to him' Rev 21:7]

'Elohim' often put together with kurios ('lord'):

Kurios ho theos Lk 1:32; Rev 1:8; 18:8; 22:5;
Kurios, ho theos to Israēl Lk 1:68
'ho Kurios, ho theos …'. Rev 22:6
Kurios ho theos [humōn] Act 3:22
Kurios ho theos humōn Rev 19:6

a
Including Phi 3:19 'for them ~~ and the Elohim is replaced by the belly'; Rev 22:6 "and the very
Adonai, the Elohim of ~~" 'kai ho Kurios ho Theos tōn ~~'
'Elohim' and 'Father'

'Elohim + Father' – only in Pauline Epistles. The sense is not 'God = Father', but 'God as
Father', capitalized when it is used as a title/epithet for the Elohim (the God). 'father'
means the one has a son, a child; a son is the one who has a father. There is no such
human son who does not have a human father. 'God' has sons (gods) – only in the ancient
mythologies or religions. The God of the Scriptures has sons – only sons of human beings;
that someone is God's son is only in figurative speech.

the Elohim — Father of our Lord – Col 1:31

the Elohim and Father – 1Co 15:24; 2Co 1:3; 11:31; Rm 15:6; Eph 1:3; 5:20; Jam
1:27
the Elohim and our Father – 1Th 1:3; 3:11, 13; 2Th 2:16; Gal 1:4
Elohim the Father – Col 3:17; 2Th 1:2; 1Tm 1:2; Eph 6:23; Gal 1:1; Tit 1:4; Phi 2:11
Elohim our Father – Rm 1:7; 2Th 1:1, Gal 1:3; Col 1:2, 3
the Elohim the Father – 2Co 1:3;
his Elohim and Father–Rev 1:6;
our Elohim and Father – Phi 4:20; 1Th 1:3; 3:11, 13;
the Father, yes, the Elohim – Jn 6:27

Rev 4:11 the Adonai, yes, our Elohim {/mss} ░ (ho kurio kai ho theos hēmōn) (kai is
appositive; not 'and'); /our Lord and God; /Jehovah, even our God – NWT; {/kurie O
Lord} – KJV; [rare examples as in 22:6 of arthrous ho kurios for YHWH, not for Yeshua.]
– /our Lord and God – most;
Jn 20:17 ‘to my Elohim and to yoůr Elohim’

"our Father" (capitalized as referring to the God) – Mt 6:9

your Father – Mt 6:4, 6, 18; yoů Father Mt 6:7, 8

'father' (uncapitalized)
'Abraham, our father' Lk 1:73; 3:8 – in the sense of forefather.
'your father' – Lk 2:48; 15:27; 18:20;
*Titles: *Shared Titles of Yeshua with the Elohim

That Yeshua in NT shares same titles/epithets/descriptives with the Elohim

the Father does not make Jesus a 'God' to the people of the NT times.
Name → Yeshua YHWH%
the Mashiah the Elohim
Title/Epithet →
Lord$ Adonai
*Creator$$ creator of the *new creation creator of Genesis Creation
Col 1:15-17# (Gen 1:1; 1:26) @
Jn 4:42 (of the world); 1Jn [YHWH – "He saves us" – Isa
*Savior& 4:14; Eph 5:23; Phi 3:10; Tit 33:22]
1:4; 2:13; 3:6; 2Pe 1:1, 11; Lk 1:47
2:20; 3:2, 18;
My Deliverer – Lk 1:47;
= Deliverer Lk 2:11; Act 13:23; Our Deliverer – 1Ti 1:1; 2:3;
(for Israel) Act 5:31; 3:4; Jud 1:25;
Isa 43:11-
Redeemer Act 7:35
Shepherd Jn 10:14 Isa 40:11; Psa 23:1
'Master' (of Life) [in
Kurios## Adonai (156x) (i.e., ≈ 'LORD')
Gospels]
'Lord' [from Acts – Rev]
The First and Rev 1:7; 2:8; 22:13: Isa 44:6
the Last

$$ 'Creator' is the one who creates, not the one who [has] created. The Creator, who created the
heavens and the earth (Gen 1:1), keeps creating. The God is who creates and cares for the cre-
ation. The creation in Mashiah is new creation. Mashiah as the Creator of the New Creation →
'becoming a new creation in Mashiah. Cf. In Genesis creation, Elohim creates the groundling in
His own image" (Gen 1:27) ← 'Let us make a groundling in our image after our likeness' (Gen
1:26);
 redeemer ░ [S3086 lutrōtēs 1x Act 7:35] /redeemer – HCSB, YLT, Douay; /xx: savior – NLT; /
& S4990 sōtēr ‘deliverer’ for Israel (Act 5:31); ‘savior’ for persons’]; Cf. redeem ░ [S3084 lutroō 'redeem'
'set free'] [To redeem Israel → the Messianic hope of the Yehudim on Yeshua they believed as the promised
Mashiah.] [Cf. Lk 2:11 S4990 sōtēr 'deliverer' 'savior' ← S4982 sozō ‘deliver’ ‘save’ 8:12]
Cf. Eph 3:9b "… the Elohim, who created all things {+mss}, …"
{+mss} ░░  {xx: + dia Iēsou Christou /xxx: by Jesus Christ – KJV; /through Jesus Christ –
NKJV} [Cf. Eph 2:10];

*glory H1391 doxa (x167) of Father, Adonai, God, Yeshua (Mt 6:13; 16:27; 24:30; 25:31; Mk
8:38; 10:37; 13:26; Lk 2:9, 14; 4:6; 9:26, 32; 14:10; 17:18; 19:38; 21:27; 24:26; Jn 1:14; 2:11;
7:18, etc.),
*throne (63x) S2632 Mt 5:34, 19:28; 25:31, etc.

## kurios (Lord, lord, master, owner) – see below * Lord.

God's glory, throne, power, word, name – they are God's; not created things or being.
Jn 1:1c The Word was as what God is. The Word is God's own Word; not a created being, not a
god, not God, nor a person or 'Person'. [What the heck is person anyway?]

& Savior – Yeshua the Mashiah as the agent of God's salvation:

Act 13:23; Tit 3:6; Phi 3:20; 1Jn 1:14
Cf. In OT 'deliverer' of the people – (H3467 yasha):
Judg 3:9 (Othniel 'lion of Elohim', a judge); 2:16, 18a (judges);

Cf. 'save from' vs. 'deliver from' – "from whom?" "from what?" 'to what; to whom'.
Saved, so? So then? Cf. '* born again'

$ 'Lord of lords' Rev 17:14; 19:16 – [Cf. 'Lord of the lords' as to Elohim – Deu 10:17; Psa 136:3
[(H136 Adonai + adonim > H113 adon)]

% YHWH –Transliterate of the Tetragrammaton, the four-letter Divine name in Hebrew

(transcription – Yahuah /x:Yahuwah, /x: Yahowah).
/x: Yahweh. /xx: Jehovah.

8x NT translation in IRENT; compare 'Adonai' (159+1x). See the file <#Why the Divine Name &
Why in the New Testament Translation> in the collection <IRENT Vol. III - Supplement
(Collections #3A.1 - God, 'Jesus', & Names)].

@ 'Wisdom' in God's creation work – Prob 3:19; 8:12; 22-30; Psa 104:24.

# Col 1:15-17 - needs careful translation and reading. [NWT over-translates in error in
Col 1:16 by adding the word 'other' in 'created all other things'. A similar error in Act
10:36 by adding 'others' in the phrase <Lord of all others> – misunderstanding and
distorting the meaning of the text. 'All things in the heavens and on earth' is not same as
'the heavens and the earth' themselves which were created in Gen 1:1. The Elohim was
the Creator who created; the risen exalted Lord Yeshua the Mashiah is the Creator who is
creating and keeps creating– anew unending for new creation in him.
Cf. Eph 3:9 " … the Elohim, who created all things {+ /xxx: by Jesus Christ – KJV; /xx: through
Jesus Christ – NKJV}
Cf. John 17:24 – 'You love me before founding of the world' [/x: foundation of the world
– KJV, NKJV, NASB; /xxxx: before the creation of the world – NIV, NET; /xxxx: before
the began – REB];
Cf. 1Co 8:6; "one Lord — Yeshua the Mashiah, [Rm 10:9; 12:3; Phi 2:9]
through whom all things are and we are through him. [//Rm 11:36]

Cf. Heb 1:2 ('made the world-orders' aiōn, not 'the world' kosmos);
Cf. Rev 3:14 ["the beginning of God's creation"; /x: the source of ~ - REB].
"Alpha and Omega"; "the First and the Last"; "the Beginning and the End"
[Trifold parallel expression]
[Some Trinitarians find it as a proof text as their 'God Jesus' ('Iesus Deus'). Forcing to see a
pre-human Jesus ('God the Son') in OT and, here, they locate him in Genesis!

 the Alpha and the Omega

[Α and Ω – first and last of Greek alphabet – the two in the middle of God’s name
YHWH in Gk. ΙΑΩ(Η) – the first and last form ΙΗ, abbreviation of the name Yeshua
in Gk. ΙΗΣΟΥΣ] Cf. In Gen 1:1 the 4th Hebrew word ‫(את‬Aleph ‫ ת‬+ Taw ‫ = )ת‬equivalent to Gk.
"Alpha – Omega" (Α Ω) ["Alpha and Omega" (Α Ω) – title for YHWH Elohim (Rev 1:8; 21:6)
and Yeshua (Rev 1:11 v.l.; 22:13).]; Most leaves it untranlated. IRENT has it 'A – Z'.]

 [Beginning = ‘The First Principle – Cause of all things’ (‘that who has all begun’),
not ‘that which was begun’] [End = ‘The Last Principle – Goal of all things, not ‘that
which will end’.]

To YHWH To Yeshua
The Beginning and the End 1:8 v.l.% 21:6 22:13
The Alpha and the Omega 1:8 21:6 1:11 v.l. 22:13
The First and the Last @ [@ Isa 44:6; 48:12] 1:11 v.l. 22:13 1:17; 2:8
%
v.l. – KJV, NKV

Note: Some Trinitarians find these shared titles as a proof text as their 'God Jesus' ('Iesus
Deus'). Forcing to see a pre-human Jesus ('God the Son') in OT and, here, in Genesis.

Someone shares titles with others does not mean they are identical or same person. That Yeshua
is shares some titles for YHWH of OT does not mean he is 'God' [what God? which God?] or
'Jesus is Jehovah'! whatever 'is' means. [a final degenerate Trinitarian idea.] That NT does not
tell 'Yeshua is God' or Yeshua was God' does not mean that those following him does not
worship him. As the risen and exalted Lord (as 'Lord Yeshua the Mashiah') He is to be
'worshiped' as 'God', not as to God.
*Lord, LORD, Adonai, Kurios;

Etymology of 'lord'

Middle English loverd, lord,

from Old English hlaford, from loh (loaf of bread) + weard (ward, keeper)
‘lord’ is a common word in English which is often used as a title – for a man, for a man of nobility
(e.g., in British usage). In the religious it as a title as to God – e.g., ‘Lord God’. In Christianism it is
used as a title for Yeshua, e.g., Lord Yeshua (‘Lord Jesus’), but itself not a divine title. In the Gospels,.
‘kurios’ for Yeshua is used in the sense of ‘Master’.

The Greek and Hebrew as well as English it is also used as other than a divine title – e.g., master of
household, master over servants, etc. “In the Pauline epistles, the truly significant title for Jesus is not
Messiah but ‘Kurios’. …… Kurios now expressed both the religious and political significance that Paul
and his converts saw in Jesus. …” (Francis Young, p. 19)

'Lord' in OT: Adonai, Adoni, Adon

'Lord' in OT

*Adon (lord, master);

*Adoni (my Lord);
* Adonai

H113 adon (325x) → adonay (3x) Gen 18:3; 19:2; Ezr 10:3, adoni (161x) 1Sm 24:8 David said to Saul
‘my lord’. ‘my Lord’ (capitalized as to God in OT).

Kurios in OT LXX

Instead of transliterating, the use of the word kurios as the translation word of the He-
brew Tetragrammaton in LXX is a source of identity confusion and God confusion.

Baal

H1169 Ba'al (‫'[ )הבעל‬lord, owner] (80x) Judge 2:13

The Ba'alim – Judg 2:11; 1Sam 7:14

Cf. Asherah (Deu 12:3); the Asherim (Exo 34:3; Deu 7:5); the Asherah (2Kg 23:15); Marduk
(Jer 50:2)
Bel - Greek as Belos and in Latin as Belus. Bel Marduk
'Lord' in NT: Lord, lord, master

S2962 kurios (722x). *LORD, Lord, lord, *master; owner;

-- master over his subjects (servants, slaves, workers, students, followers, etc.)
Ref. https://web.archive.org/web/20180201112814/http://www.21stcr.org/multimedia-2013/1_article/
kz_is_jesus_god_because_he_is_lord.html [an edited copy in IRENT Vol. III Supplement – the collec-
tion #3A.1 <Is Jesus God Because He is Lord – Zarley>

The word 'Lord/lord' is used in reference to men or God-beings. It is used in English as a title
for men of high position or nobility. In the Bible, most often it is used in reference to Elohim
and in the NT translations to Jesus. Here, the sense of the word is 'Lord of Life', much more
than the basic sense of 'master' or 'owner'.

Kurie! – vocative (120x)

Sir! Master! lord!

O Adonai! – Mt 11:25 //Lk 10:41 [Cf. NWT renders as 'Lord']

The Greek word *kurios a in the GNT:

Gk kurios – which is referred to, Yeshua or Elohim? (in the Acts and in the Epistles)?

[Ref. “God or Jesus? Textual Ambiguity and Textual Variants in Acts of the Apostles”, in the
multi-author volume, Texts and Traditions: Essays in Honour of J. Keith Elliott, edited by Peter
Doble and Jeffrey Kloha (2014), pp. 239-54.]

Abstract from his essay:

“The correlation of God and Jesus in Acts, the use of κύριος/ὁ κύριος in particular for
both, produced a number of statements in which there can be a certain degree of
ambiguity as to the referent. At these points we often find variants in the manuscripts,
which reflect efforts of ancient readers to disambiguate the statements and clarify the
text. They often seem to have drawn upon the immediate context to help them judge
matters. So, the variants are artefacts of this exegetical activity of these ancient readers of
Acts.” From http://larryhurtado.wordpress.com/2014/08/06/textual-ambiguity-in-acts-of-
the-apostles/

Aside from its use in generic sense (uncapitalized)b, it is in reference either to Yeshua or the Elohim
(God). Anarthrous Gk. is usually in reference to the Elohim (except a few in genitive case). It is
equivalent to 'the LORD' (in all caps) c in OT English translation as in KJV. d On the other hand,

a
Cf. a related word: Rm 14:9 ‘shall lord over [2961 kurieuō] both the living and the dead’]
b
Gk. kurios in NT is also used as other than a divine title just as the word 'Lord' is used in English as
other than a religious word.
(1) ‘master’ ░ (house owner) – Mt 10:24;
(2) ‘lord’░ (of generic sense) – 'a lord of sabbath' Mt 12:8 //Mk 2:28.
(3) 'Lord' (Act 25:26 as to Caesar).
c
Cf. 'LORD' or 'the LORD' in all caps in OT translation, such as KJV, intentionally replacing
 when it is arthrous (ho Kurios – 'the Lord'), it refers either to the God or Yeshua, which should be
determined by the context; only a few places the reference is ambiguous, giving the general sense of
'Lord/Master'.

kurios as to Yeshua:
(1) Master / *the Master ░ as a title for Yeshua throughout the Gospels, including Lk 1:43; 2:12;
Jn 11:2, Jn 20:28 a.
(2) Lord / *the Lord░ [it is used in IRENT translation as the title for the risen and exalted Yeshua
the Mashiah – outside the Gospels]
a) e.g., 'the Lord Yeshua' (Act 1:21; 4:33; 10:20; 15:11; 16:31; 19:17; 20:24); 'our/the Lord
Yeshua the Mashiah' (Act 11:17; 14:10 v.l.; 15:26; 20:21; 28:31); as well as in the
Apostolic Epistles – Col 2:7 etc. [See A Study on in End-note here 4.]
b) e.g., ‘Yeshua is Lord’: Rm 10:9; 1Co 12:3
(3) Act 2:36 ‘the Elohim has made [Yeshua] both Lord and Mashiah’. Lord ░ [Here as in outside
the Gospels (Cf. Lk 2:11) it is in the sense of the exalted Lord for the risen Yeshua the Mashiah;
'Lord (i.e., Master) of Life' in God’s reign. It is not a divine title for a deity.] [Cf. The title 'Lord'
can be for other people as well as God – e.g., 'Lord God' (Adonai Elohim).]

The English word 'Lord' as used a title both for Elohim and for Yeshua carries the sense of 'Lord of
Life', not as a synonym of 'God' or with sense of divinity.

Unlike most Bible translations, IRENT renders it as 'Master' for Yeshua the Nazarene (as used by His
disciples) in the Gospels. Only when it is in reference to the risen and exalted Yeshua (that is, outside
the Gospels) it is rendered as 'Lord'. Capitalized when used for a title. It is a title for him, reflecting
His lordship to the risen Yeshua after His glorification, exaltation, and ascension (Act 1:9; Phi 2:9)
and the Pentecost event (Act 2).
…

‘**Master’ –
As to Yeshua, the word may carry a nuance more than as a master over servants, it is as the
Master of Life’, not as an owner or boss.

The Gospels were written after the epochal Resurrection event in the history of our humanity
and the ‘lordship’ which was for the Elohim the Most-High is conferred also to Yeshua as the
Mashiah of YHWH as shown in the Acts and the Epistles. This reflects the post-Easter kerygma
of the Lordship of Yeshua for His followers and the New Creation through him.

However, within the setting of Gospel narrative, it is anachronistic (proleptic) to apply the title
'Lord' to Yeshua during His ministry whether onto the lips of His disciples or others.

[In the Gospels, one example in Mt 7:21, 22; //Lk 6:46 where the vocative kurie is used in
reference to Yeshua. It is rendered as "O Master!" rather than "Lord!".

The word 'Lord' as a title is used in the RENT only for the risen and exalted Yeshua the
Mashiah. With nuance

[Outside the specific setting and context, the word ‘Master’ in English brings out different
nuance of a person skilled in arts, etc. (Some uses a title ‘Master Teacher’ – which does not
refer to kurios in the Scriptures. The title ‘Master’ is not a suitable English word to be applied
for the risen Yeshua, considering also the divine Lordship conferred on Him, with the same title
as to Elohim, His Father. Cf. in Korean – 주 (主), 주님 (Lord, Master), vs. 주인, 주인님
(master, owner))

Tetragrammaton (YHWH), making the name hidden, buried, and obscured.

d
This is tantamount to follow LXX scheme of rendering YHWH in MT text of OT as kurios.
a
Jn 20:28 'my Master and my Elohim' – IRENT; / > 'my Lord and my God' – most;
(1) 'master' 'Master' –

(a) to servants; e.g., Mt 10:24; 15:27 [cf. house-master – S3617 oikodespotēs Mt 13:29 //Mt 14:14 //
Lk 22:11]
(b) In the Gospels as the title for Yeshua (to the disciples and the followers). Often vocative.
€ Act 2:34 my Master ░ [arthrous Gk. = Heb. adoni (not Adonai = Elohim)] [Psa 110:1, quoted in
Mt 22:43 //Mk 12:36 //Lk 20:42]; [Cf. Psa 16:1 ‘I said unto Jehovah, Thou art my Lord’ (ASV).] /my
lord; /x: my Lord;
(d) Lk 1:43 my Master (arthrous) /my master – Delitzsch; /my Lord – most, JNT;
€ Mt 9:38 //Lk 10:2 'the owner of the harvest' – Delitzsch; /> the Master – JNT; />> the Lord – most;
€ as *vocative (kurie), 'sir! – most renders so in Jn 5:7. It should be same in Mt 8:2, 5, 9:28; Jn 4:11,
etc. However, here, most has it as 'Lord'. Though it is used often to address to Yeshua, 'Lord' here as a
translation word carries different word picture and connotation of the Lordship.

IRENT Delitzsch JNT others

Lord! Lord!
Mt 7:22 O Master! 2x My master! 2x Lord, Lord!
Lord, Lord,
Mt 8:4, 6 Sir, Lord;
Mt 8:21 Master Sir Sir ( - TEV, GW)
Master!
Mt 8:25 Lord

Cf. S1203 despotēs (10x)

(1) 'master(s)' – of servants (Act 4:24; 1Tm 6:1, 2; 2Tim 2:21, Tit 2:9; 1Pe 2:18);
(2) 'Sovereign Lord', 'Master' – for JC (2Pe 2:1; Jud 1:4) and for Elohim (Lk 2:29; Act 4:24; Rev
6:10) /*Sovereign Master – AJR; /
e.g., Jud 1:4 'ton monon Despotēn kai Kurion hēmōn Iēsoun Christon'
/our only Master and Lord, JC – ESV, NASB, NET; /JC, our only Master and Lord – HCSB; /the
only Lord God, and our Lord JC – KJV; /the only Lord God and our Lord JC – NKJV; /JC, our only
Sovereign and Lord – WNT; /JC our only Sovereign and Lord – NIV; /the only sovereign Ruler, and
our Lord JC – Douay; /x: our only owner and Lord, JC. - NWT; /{mss} xxx: our only Master, God,
and Lord – J.C. – YLT;
….

When Gk. ho kurios is used as a title of Yeshua, IRENT renders it as 'the Master' in
the Gospel, the Master for his disciples. The English word 'Lord' is used only when it
is in reference to the risen and exalted Yeshua. When it is in reference to Elohim it is
rendered as 'the Adonai'. (E.g., Mt 5:33; Mk 5:19; Lk 1:6, 9, 15, 28, 46; 2:15, 23; Rev 4:11)
[Anarthrous kurios refers most of time to Elohim; IRENT renders it as Adonai or YHWH
purely on the linguistic and literary basis for translation. We have to deal with the word
'Lord' (capitalized) as a translation word in NT which cause confusion on its two referents,
Yeshua vs. the Elohim ('the God', not 'God'). This linguistic need is one of the main reasons
why the divine name should appear in NT. It is pathetic to see the name completely removed
from the Bible translation, even OT, in NIV version. Even when the subject they deal is
'God', many writings and books do not even once mention the very name of God; in fact,
their God is de facto a nameless God. All of the terms or phrases in the doctrinal statement –
'Father', 'Son', 'Person', 'God', 'Spirit' as well as 'one' and 'not three' are not defined but simply
assumed! God in the Trinity doctrine is nameless [Cf. Mt 6:9].
A significant problem rises over the term 'Lord' as a translation word for English
Bible (esp. so for NT) because it is used in reference both to 'God' and 'Jesus' and the
word itself is taken as a divine title. This is further complicated by the use of Gk.
word kurios to render the Hebrew Tetragrammaton (YHWH) of the Divine Name in
LXX translation. YHWH → kurios in Gk. → LORD in English → Lord → God →
God Jesus ('Iesus Deus'). ‘Jesus is God’. Cf. anyone or anything can be God to many
people. If Jesus is God, it cannot other than ‘Jesus is as God’, i.e., He is divine as in
a divine man’. The expression ‘divine God’ is oxymoron, unless being address to
one of many gods, e.g., a pagan god. That one believes God or one believes in God –
the expression is not a big deal. It all depends on what is meant by ‘God’ and ‘be-
lieve’? If someone says ‘I don’t believe God’, what does it mean? What is he trying
to tell? So then? So what? Anyone is supposed to care of what he says or what he
means?
‘The name of our God is Jesus’ – according to Pastor Mark Driscoll

Because of such confusion of referent, the word 'Lord' as appearing in the NT trans-
lation is often ambiguous and should be remain suspect. Is Lord God or Lord
Yeshua? By saying ‘Jesus is Lord’, it is often read to mean ‘Jesus is God’ (in con-
trast to 'Jesus as God'.

Just as any translation word in the text it is necessary to emphasize that <Lord is not 'Lord'>.
What do we mean by 'Lord' in English? It is in the same way that <God is not 'God'>, <evil
is not 'evil'>, <Jesus is not 'Jesus'>, etc. Without clearly defining how the word is used, the
statement <A is A>, even <A is as A> is apt to cause confusion and conflict in one way or
another.

A typical befuddling example is the translation of Mt 22:43-45 [KJV]. 43 He saith unto them,
How then doth David in spirit call him Lord, saying, 44 The LORD said unto my Lord, Sit thou on
my right hand, till I make thine enemies thy footstool? 45 If David then call him Lord, how is he his
son?

'God' vs. 'Lord'

1Co 8:6 "one Elohim the Father; and one Lord, Yeshua the Mashiah''.
Phi 2:11 "every mouth shall openly-confess that Yeshua the Mashiah is Lord – to the glory
of Elohim the Father"
"The word kurios used in reference to Yeshua in the Pauline letters is not so much a way
of identifying Yeshua with God, but, if anything, is more a way of distinguishing him
from God." [Edited on James Dunn's] Cf. 'a divine lord' cannon be same as 'God']

"~ is Lord!"; "~ is our Lord". He is being worshiped as 'Lord'.

Someone is called Lord ≠ someone is God.
Cf. 'that someone is worshiped' does not mean that person is 'God'. Likewise, 'to
worship someone as God' does not mean 'someone is God'.
Yeshua – (the) Lord. He was not called 'God' in NT. He did not say he is God; always
'Son', not 'God the Son'. He did not tell anyone to worship him as God. He is not 'Jesus' of
'God Jesus' ('Iesus Deus') religion.
Phi 2:11 "shall confess that Yeshua the Mashiah is Lord"
1Co 8:6 "… there is one Elohim the Father; and one Lord, Yeshua the Mashiah;
1Co 12:3 "… can say 'Yeshua is Lord'"
Rm 10:9 "… confess Yeshua is Lord"
Cf. 1Tm 3:16 – 'who' Gk. ΟC (Ὃς hos) is corrupted to ΘC (a nomina sacra for theos with a strike
over the letters) – compared another example (O OC) (← ho theos) in 4:3 in Codex Alexandrinus.
This was incorporated into TR which was used for KJV.
www.bible-researcher.com/alexandrinus4.html
 (2) 'Lord' – a

Anarthrous: 'Lord' – as to Elohim

'Elohim ~~ being ~~ Lord of heaven and earth' – Act 17:24]

Anarthrous: 'Lord' – as to the risen and exalted Yeshua.

(a) 'Yeshua is Lord' (Rm 10:9; 1Co 12:3); 'Yeshua the Mashiah is Lord' (Phi 2:11);
(b) Lk 2:11 'Mashiah, Lord'; Act 2:36 'both Lord and Mashiah'; Act 10:36 'Lord of all'; 1Pe 3:15
'the Mashiah as Lord'
(d) Act 9:6, 10, 13; 10:14; 11:8; 22:19; Rm 15:9 'O Lord'
(e) Rev 17:14; 19:16 'Lord of lords' --- Cf. 1Co 8:5; 1Tm 6:15
[Cf. 'Lord of the lords'– Deu 10:17; Psa 136:3] [H136 Adonai + adonim > H113 adon]
(f) Mt 12:8 //Mk 2:28 //Lk 6:5"the lord of Sabbath – the son-of-man is". /*master –
Delitzsch – (the English word 'master' is too weak here; while the word 'Lord' (capital-
ized) is too strong, being automatically connected as to a divine being);

'Jesus is Lord!' 'Jesus is either a liar, a lunatic or Lord' – but or else? What the heck is lord? What does 'Je-
sus is Lord!' mean? A confession? A creed? So?

Anyone can be Lord, lord*. God is Lord? King is Lord? Caesar is Lord, not? Why so much is put in the sim-
ple word 'lord' – Divinity? Deity? More than humanity or not humanity?

a
In his ten epistles, Paul applies the word “Lord” (Gk. kurios) to Yeshua nearly 230 times, whereas
he calls him “the Son (of God)” only 17 times. The Lordship of Yeshua the Mashiah is without a
doubt the dominant theme in Pauline Christology. Paul, unlike other NT authors, applies the title
“Lord” as 'the Lord' exclusively to Yeshua and thus never to the Father. For him, God is “the Father”
and Yeshua is “the Lord”. For example, Paul writes that “there is but one God, the Father, … and one
Lord Yeshua the Mashiah” (1Co 8:6). Note: when the word, especially as anarthrous, refers to Father,
IRENT renders it as 'Adonai' (less often as 'YHWH' – 8x) throughout NT.
(3) 'the Lord'

Arthrous: '*the Lord'

(a) (→ Elohim) – Rev 11:14 –'the Lord of the earth'
(b) (→ the stand-alone title 'the Lord' is only for the risen & exalted Yeshua (none
in Gospels).
Act 5:14; 8:16; 9:1, 6, 10, 11, 15, 17, 27, 28, 35, 42; 11:16, 21, 23, 24; 14:3; 16:14; 18:8,
9; 22:10, 16; 23:11; 26:15;
1Pe 2:3, 13; Jam 5:7, 8; Heb 12:14; Rm 10:12; 14:8; 16:2, 8, 11, 12, 22;
1Co 2:8; 3:6; 4:5, 19; 6:13, 14, 17; 7:10, 12, 22, 25, 32, 34, 35, 39; 9:1, 2, 5, 14; 11:11, 23,
26, 27, 29; 15:48; 16:19, 22;
2Co 5:7, 8; 8:5, 19; 10:8, 18; 11:17; 12:8; 13:10;
Gal 1:19; 5:10; Eph 4:1; 5:8, 10, 23; 6:1, 10, 22; Phi 2:24;
Col 1:10; 2:6; 3:13, 20; 4:7, 17;
1Th 1:6; 3:8, 12; 4:15, 16, 17; 5:25; 2Th 3:3, 4, 5, 16;
1Tm 1:16, 18; 2:8, 14; 2Tm 2:20; 3:11; 4:8, 14, 17, 18, 22; Rev 14:13;

(c) as to Yeshua (during his ministry in the Gospels) – rendered as '*the Master', in-
cluding Jn 20:28 ('O my Master!', and 'O my Elohim').

(d) (as to a king): Act 25:26 'the Lord' - referring to the Emperor Caesar.
(4) YHWH or Adonai (in reference to Elohim) See the file < Why the Divine Name & Why
in the New Testament Translation> in <IRENT Vol. III Supplement (Collection #3A.1)>.

<A> anarthrous kurios is usually in reference to Elohim the Creator – Rendered in IRENT
usually as Adonai (154x); in 9x as YHWH. -

YHWH – Mt 1:22; 3:3; Mk 1:3; Lk 3:4; Jn 12:38; Rm 4:8; 9:28, 29; Rev 1:8;

Adonai [See * Almighty] e.g.:

Act 2:39 Adonai our Elohim;
Act 3:22 Adonai the Elohim > Lord {your} God –;
Lk 1:32, 68; 'Adonai the Elohim' > Lord God
Rev 11:17; 15:3; 16:7 [vocative] 'O Adonai, El Shaddai' > 'Lord God Almighty'
Rev 4:8; 21:22 [nominative] 'YHWH El Shaddai' > 'Lord God Almighty'
Rev 22:5 'Adonai the Elohim' > 'Lord God'
Rev 22:6 'the Adonai, the Elohim of' > 'the Lord, the God'
Rev 1:8; Adonai the Elohim ~~~ the Almighty' > 'Lord God ~~ the Almighty'
Rev 4:11 ‘the Adonai, yes, our Elohim’
Rev 19:6 'Adonai our Elohim, the Almighty' > 'Lord our God, the Almighty'
2Co 6:18 Adonai the Almighty > 'Lord Almighty'

<B> arthrous ho kurios ('the Lord') when it is in refence to Elohim: 'the Adonai'
Mt 5:33; Mk 5:19;
Lk 1:6, 9, 15, 28, 46; 2:15, 22; 4:18, 19
Act 2:25, 47; 3:19; 4:26; 7:33; 8:24, 26; 9:31; 10:33; 12:11, 17; 13:2, 12, 47, 49; 14:23; 15:17, 35, 36, 40;
16:15; 18:25; 19:10, 20; 20:19; 21:14;

Heb 2:3; 8:2, 11; Rm 12:11; 1Co 7:17; 10:22, 26; 11:32; 2Co 5:11;
Eph 5:17, 19; 6:7; Col 3:22, 23; 1Th 1:8; 2Th 1:9; 2:2; 3:1;
Jam 1:7; 4:10, 15; 5:11, 14, 15;
Jam 3:9 v.l. ('Elohim and Father');

<B-1> arthrous ho kurios is mainly in refence to Yeshua:

 Rendered as '*the Master' as in the Gospels.
 Rendered as 'the Lord' for the risen and exalted Mashiah (i.e., outside the Gospels), including
'our Lord' ('the Lord of us').

(5) kurie (vocative)

(1) as to man: ‘Sir¡’ or 'sir!' 'master! (Mt 13:27; 25:11; 27:63; Lk 13:8, 25; 19:16, 18, 20,
26; Jn 12:21; 20:15; Act 10:4;
(2) as to Yeshua: Master! Sir!
‘O Master¡’ by disciples (Mt 8:2, 2l; Lk 22:38, Act 1:6, etc.); Mt 7:21; Lk 6:46; 13:25;]
‘Sir¡’ (Mt 8:6, 9; 9:28; 15:25, 27; 17:15; Mk 7:29; Lk 7:6; 9:57; Jn 4:11, 15, 19, 49; 5:7;
6:34; 8:11; 9:36; Act 9:5; 22:8, 10; 26:15)
(3) as to Elohim by Yeshua. 'O Abba, O Lord of the heavens and the earth' (Mt 11:25 //Lk
10:21)[> O Father]

Cf. Jn 20:28 <Thomas … said 'O my Master!', and 'O my Elohim!'> – not vocative but
 exclamatory. Literally 'the Master of me', and 'the God of me' – two distinct persons with
the conjunctive kai being not in his speech. This verse as spoken by the doubting Thomas is
misread, mistranslated and misinterpreted; it is recruited as an important proof text for the
Trinitarian 'God Jesus' ('Iesus Deus'). In the whole chapters 14 to 17 of G-John, 'the God'
(ho theos – rendered as 'the Elohim' in IRENT – not as 'Elohim' or 'God') is one and same –
whom Yeshua called 'my Father'.

kurios (lord, master, owner) – ‘Lord’ in English is common word and whether it is capitalized or
not, by itself it is not a divine title for a deity (or a god-being). The risen and exalted Yeshua is
called 'Lord', but it is not because He is (or became) God or a god. The title as such does not tell
who the person being referred. Cf. vocative kurie (Sir! Master! Lord!).

Eph 4:5
“There is~~ one Lord, one faith, one baptism; v. 6 [there is] one God and Father of all, …”
1Co 8:6
“… yet to us there is one God the Father, out of whom all the things are, and we for Him;
and one Lord, Yeshua the Mashiah, by whom all the things are, and we through Him.”

Cf. Compared to '*Lord Yeshua' in NT, the expression 'Lord + God' is a few.

<In NT>: kurios ho theos – /the LORD God – LSV; /the Lord God – most; /Jehovah God –
NWT;

IRENT Most others NWT

Lk 1:32; Act 3:21; Adonai the Elohim
The Lord God a
Jehovah God
Rev 1:8; 18:8; 22:5 YHWH the Elohim
Rev 4:8 YHWH El Shaddai The Lord God Almighty
Jehovah God, the Almighty
Rev 11:17; 15:3; 16:7 O Adonai El, Shaddai O Lord God Almighty

<In OT>:
Adonai the Elohim (Dan 9:3) /the Lord God – most; /xxx: ‘Jehovah the true God’ – NWT;

a
Cf. ‘Lord God’ vs. ‘Lord Jesus’
[Note: Just as with Gk. kurios, the word Lord in English is rather generic and non-specific in
meaning. When it comes in religious usage, people easily associate it with a word-picture of 'divine
being'. The Gk. word itself is used not just for 'God' but 'Jesus' and other people as well. Its referent
is clear in the context, especially with the fixed phrases such as 'Lord God' 'Lord Jesus'.
When used as a translation word for the title of Yeshua, it is being used to support an unbiblical
idea of Jesus being God. The verse Jn 20:28 as spoken by the doubting Thomas is recruited as an
important proof text for the Trinitarian 'God Jesus' ('Iesus Deus').

[In what sense and (special) usage of the English word ‘Lord’, Gk. ‘kurios’ (and also in Hebrew)? –
related to a Christological issue. Ref. www.religion.emory.edu/faculty/robbins/Pdfs/BoussetOutline.pdf
Book Outline of Bousset (1990). Kyrios Christos: A History of the Belief in Christ from the Beginnings of
Christianity to Irenaeus.]

[The word ‘Lord’ (Gk. kurios; Heb. adon – not 'Adonai') – a term for a person with authority, i.e.,
master. Unrelated to the person’s divinity.
YHWH is called ‘Lord’; King David was called Lord; Yosef under Pharaoh was called ‘Lord’. Yeshua
is called ‘Lord’. Caesar was called 'Lord' (Act 25:26) – That someone is call ‘Lord’ does not mean
someone is God. Cf. most English bibles translate YHWH in OT as ‘the LORD’ (/Lord – Douay)
(/Jehovah – NWT) (e.g., Psa 110:1). Lord God made Yeshua to be our Lord (Phi 2:9-11). [Cf. 'one
Elohim the Father and one Lord, Yeshua the Mashiah' 1Co 8:6] https://youtu.be/7qouipBaIDo
<Trinitarian Myth: Lord = God>]

Yeshua as 'Lord' in his Lordship in the kingdom reign of the Elohim – is exclusively for the risen
and exalted Mashiah – e.g., Acts/Epistles/Revelation

Phi 2:11 Yeshua the Mashiah is Lord ░. Not called ‘God’, or ‘God the Son’, but ‘the son of
Elohim’.
Rm 10:9 ‘confess ~ that Yeshua is Lord’; Rm 14:9 ‘the Lord of both the living and the dead’;
1Co 12:3]
1Pe 3:15 'Sanctify the Mashiah as Lord'
Eph 4:5-6 “there is one Lord, one faith, one baptism; one Elohim and Father of all …”
1Co 8:6 “yet for us there is but one Elohim, the Father, from whom all things came and for whom
we exist. And there is but one Lord, Yeshua the Mashiah, through whom all things came and
through whom we exist.’ – Note: Paul uses ‘Lord’ to address only Yeshua the Mashiah, not God.
Cf. in direct quotation of OT text as in Rm 10:11.

Cf. Lk 2:11 'Mashiah, Master' sōtēr ho esti Christos kurios (‘a savior who is the Christ the Lord –
KJV etc. But in what sense is the word ‘Lord’ used, other than an unbiblical idea of ‘Jesus is
God’?)
Cf. Lk 2:26 Mashiah of Adonai.
Cf. Jn 20:18 ‘my Master and my Elohim’ [not 'my Lord and God'].
Cf. Kurie – Lord! Sir! E.g., Jn 20:15, etc.]

The phrase ‘*Lordship of Jesus’: – a technical jargon. What does ‘lordship’ mean? What does ‘lord’
mean and signify? Lord as God? God as Lord? Jesus→ Lord; from there on Jesus → God → and
then → even 'Jehovah? [How or when 'Jesus' (→ Which Jesus, Whose Jesus?) became 'God' (→
What kind of God? Which God?) by the Church in history of Trinitarian doctrine?] [Similar
linguistic problem – 'Jesus is Lord' → 'Lord' does not mean 'God'.]
 kurios in reference to Elohim:
IRENT renders it, esp. anarthrous, as 'Adonai' or 'YHWH':
(1) in 8x places as YHWH: The anarthrous kurios in NT is so rendered where the
Divine Name as such has to be clearly shown in the context and when the voice of the
speaker and the audience is appropriate – especially in the direct quotation of the OT
text.

(2) in 156x as Adonai or 'the Adonai' (for less frequent arthrous noun ho kurios as e.g.,
Mk 5:19; Lk 1:9, 25; 2:15, 22). This is a common Hebrew word ‫‘( אֲדֹנָי‬my Lord’ > adon
‘Lord’) and is found suitable as the translation word to be used in majority of cases.
[E.g., 'the angel of Adonai' /the angel of Jehovah – NWT; /the angel of the Lord – most.]

[Cf. 4x of Kurios ho Theos 'Adonai the Elohim' – Lk 1:32 ('Adonai the Elohim'), 68
('Adonai the Elohim of Israel'); Act 3:22 ('Adonai [your] Elohim'); Act 2:39 ('Adonai
our Elohim').]

Gk. *anarthrous genitive Kuriou is mostly in reference to God → rendered as

'Adonai's' in IRENT, but, in two places, the context tells it is of the risen Yeshua,
rendered as 'Lord's'.a
 1Co 10:21 potērion Kurio pinein (drink a Lord's cup) ~~ trapezes Kurio
metechein (partake a Lord's table). [xxx: 'of Jehovah' – a blunder in NWT.
 2Co 12:1 eis optasias kai apokalupseis Kuriou – ‘Lord’s visions and revelations’
(< ‘from the Lord’ in IRENT).

*Adonai – Cf. Adon is singular; Cf. Adoni (My Lord) – Psa 111 (110):1

www.hebrew4christians.com/Names_of_G-d/Adonai/adonai.html –
Adon - A title variously used to refer to men, angels, and to the true God of Israel, meaning
“lord, master, owner.” From the Ugaritic adn meaning "lord" or "father" and the Akkadian
adannu, "mighty"
References: Jos 3:11, 13; Neh 7:61; Psa 12:5; 97:5; 105:21; 114:7; Jer 22:18; 34:5; Zec 4:14;
6:5.
Adonai. - Lord; often wrongly thought as a substitute for the Tetragrammaton; emphatic form
of ’Adon (Isa 6:1). Occurs 300 times in the TaNaKh. The first use appears in Gen 15:2 where
Abram addresses God as “Adonai YHWH.”
e.g., Adon YHWH, Elohim of Yisrael – Exo 34:23; YHWH, our Adon – Psa 8:1, 9. Adon is used
for Yeshua in HalleluYah translation (for what use of it?).
Rendered as 'Adonai' throughout in JNT by David Stern. Cf. ‘Adonai Elohim’, Adon, Adonai
[Note. In one place he even translates theos (anarthrous; ‘God’) erroneously as ‘Adonai’ in Rm
9:5.]
Ref. on how kurios is rendered in Korean translations: [심우진, “<개정개역판> 과 <새번역>
의 ‘주 (KURIOS)’ 번역”, Journal of Biblical Text Research (성경권문연구) 2011 April No. 28
pp. 146-169 (in Korean)]

a
Cf. adjective kuriakos S2960 (2x – all in reference to the risen Lord Yeshua) – Rev 1:10 en tē
kuriakē hēmera 'in the Lord's day'; 1Co 11:20 – kuriakon deipnon 'a *Lord's supper'.
 It may be rendered as ‘LORD’ (in all caps) in the style of English translation of YHWH in OT
(similar to LXX). However, a mere typographic device of capitalization cannot help the sense
come out unambiguous. Language is primarily spoken communication tool, not written code
system. It is same for ‘Elohim’ vs. ‘elohim’; for ‘God’ vs. ‘god’.] [Cf. in translation of the
arthrous Greek ho theos – ‘the Elohim’– the latter modified as in vocative or as in your/our/my
Elohim. [Cf. anarthrous – God the Father, God the Most-High, God our savior, etc.]
Thus, to have it translated as ‘Lord’ as in most English translations keeps it ambiguous as to
the referent, a leaving the readers often confused. [See End-note here 5 for Lk 4:18-19 <A case
study for translating the very common Greek word kurios in NT>.]

Note: It is common Judaic practice to restrict the use of the word Adonai to prayer only. In
speech, even when not speaking Hebrew, the Jewish people would to call God simply use
HaShem, ‫השם‬, which is Hebrew for "the Name" (this appears in Lev 24:11).

The word ‘Lord’, be it in English, in Greek or in Hebrew: it is not exclusively applied to ‘God’ but
also a 'divine being/person' as well as to man.
‘Oh Lord!’ kurie! (vocative) – who is being called – Elohim the Most-High, or the risen Mashiah,
Yeshua? [IRENT renders as ‘Master!’ for men, including Yeshua the Nazarene in the Gospels (i.e.,
Yeshua as Mashiah. E.g., Mt 7:21, 22; 8:2, 21, 25; 9:21, etc. As the risen and ascended Yeshua the
Mashiah (but not because He is ‘God’ or He became God) the Greek title is rendered as ‘Lord’ – in
the Acts and Epistle.)

Lord – Gk. kurios; Heb. Adonai vs. Adoni ('my lord'); Adon ('lord')
An English word ‘Lord’ as translation of Greek word kurios, which in turn was used in
LXX to translate Hebrew word Adonai. However, it is also used to translate Hebrew
Tetragrammaton in OT in all caps ‘LORD’ in most English bible translations.
When the Greek word is used in NT in reference both to Elohim (the God) and Yeshua, we
have some confusion.
E.g.
Lord Yeshua – Act 2:36; 1Co 15:24-28
(David →) YHWH, you are my Lord – Psa 16:2
A typical example of such confusion is ‘Lord’ in Psa 110:1 [quoted in Mt 22:44 //Mk 12:36
//Lk 20:42-43. Act 2:3]
“The Lord said to my lord, …” www.answering-islam.org/Shamoun/psalm110_1.htm
 ‘the Lord’ (ASV, GW, Douay, RV, HCSB, ISV, NIV, ESV) → the LORD (KJV, NLT)
 → YHWH
 ‘my Lord’ (most)→ my Lord [‘Lord’ in what sense – king, divine man, angel, god
- ??] → my Master – ISR
 Cf. NET; YLT ‘the Lord … my lord’
 Cf. Act 2:36 ‘made Yeshua [our] Lord and Mashiah’
[Heb. adon' (sir, mister, lord); adoni' (my lord), adono (his lord)]
[In the connective form, only in the plural: Adonai; lit. my Lords, my Sirs.]

a
Referent confusion of ‘Lord’ in English translations. A typical example is Mt 22:41-45 (The Mashiah,
David’s Son vs. Lord king) especially when reading traditional translations, such as KJV.
 https://jewsforjudaism.org/knowledge/articles/answers/jewish-polemics/texts/psalm-110-a-jewish-
perspective/

http://outreachjudaism.org/psalm110/
[… The correct and only translation of l’adonee is “to my master” or “to my lord.” The
Hebrew word adonee never refers to God anywhere in the Bible. It is used only to address a
person, never God. That is to say, God, the Creator of the universe, is never called adonee in
the Bible. There are many words reserved for God in the Bible; adonee, however, is not one of
them. …]

www.angelfire.com/space/thegospeltruth/TTD/verses/psalm110_1.html
https://youtu.be/0u0Tg2nGjUk

https://web.archive.org/web/20101121123616/www.dbts.edu/journals/2005/Aloisi.pdf
Aloisi -WHO IS DAVID’S LORD? ANOTHER LOOK AT PSALM 110:1 [Copy in <RENT Vol. III –
Supplement (Collections #3A.1 – God, Yeshua, & Names)>]

Eventually some people making a monstrous claim that ‘Jehovah = Jesus’ identical and
same with the faulty equation of ‘Jesus =Lord = LORD = Jehovah).

When the disciples called Him kurie! Is in the sense of ‘master; chief; teacher’ or is it in the
sense of ‘a divine being, a god’?? In what sense ‘Jesus is Lord’ (Rm 10:9; 1Co 12:3)? Why
should it be more than ‘Lord of our Life’ or ‘our Savior’ – vs. calling someone Lord as if he
is God?

When addressing to Yeshua the Mashiah of Elohim, it is Adon in Hebrew (not to be

confused with Heb. Adonai = for YHWH). However, IRENT retained the word ‘Lord’ in
reference to Yeshua to the risen Yeshua the Mashiah, exalted to the right of Elohim; not for
Yeshua during His earthly sojourn. E.g., ‘our Lord Yeshua the Mashiah’ as it appears after
the Pentecost in the Acts and Epistle, knowing fully ‘Lord’ as an English word is rather a
generic and non-specific word, which is applied to mostly non-divine.

Note: linguistically complicating factors – (1) Hebrew word Adonai in TaNaKh is also used as a
vocalization of the YHWH (the Tetragrammaton, the personal sacred name of Elohim) and (2) LXX 6
has Kurios as the translation word also for this Tetragrammaton.

Note: In the most Christian writings (be it theological or religious) the English word ‘LORD’ (in all
cap) is a translation word for Gk. kurios as appeared in LXX for Heb. YHWH. That is, ‘LORD’ is
found in the place where ‘YHWH’ should have been. If LORD in all caps appear in IRENT-related
articles, LORD [sic] is meant – ‘intentionally so written’ (e.g., quoting from others) or as a heading.
* Jn 20:28 'my Lord and my God'
[See in Appendix: Jn 20:28 'my Lord and my God']

Jn 20:28 "O my Master!", and "O my Elohim!" ░ \ho Kurios mou kai ho Theos mou (the
Lord of me and the God of me). [not vocative but simple exclamatory] Rendered in consistent
manner throughout NT, IRENT reads ‘my Master and my Elohim [the Father]!

[Not refers to one person as if ‘my Lord and God’].] [Cf. ‘my lord!’ – kurie mou – Rev 7:14
= ‘Sir!’] [Cf. 20:17; also 17:3; 14:20; Cf. problem with anarthrous theos 1:1c – ‘the Logos’
does not denote Jesus or Christ] /my Lord and my God – most;

Thomas addressed to the Risen Yeshua, “ho kurios mou kai ho theos mou!”, usu. translated as ‘my
Lord and my God’.

my Master ░ ≈ Heb. Adoni; [not 'Adonai' (to the Elohim')] /xxx: Adonai – HalleluYah, Good News
of Messiah; /my Lord – most, CJB;

Even though it was in post-resurrection setting, Gk ‘kurios’ (nominative, not vocative; here it is as
exclamatory) should still have the same nuance carried by ‘Master’, a translation word in IRENT for
Greek word used throughout the Gospel texts for the title of Yeshua (same as Jn 20:25 by Mariam the
Magdalene). English word 'Lord' (capitalized) may be used for a divine person but it is appropriate as
title for the risen and exalted Yeshua the Mashiah. Thomas now encountered his Master, now risen, and
through Him, he encounters the presence of Elohim, who is with His people (Immanuel), in the person
of Yeshua (‘salvation’ from Elohim). The risen Yeshua the Mashiah, exalted to be at the right hand of
Elohim, is the Lord (Phi 2:11 = Heb. Adon; not Adonai as translated wrongly in CJB). The tile 'Lord'
for him is used throughout from Acts to Revelation. It is in the sense of 'Exalted Lord', not 'Lord' as to
a God. In most Bible translations, the title 'Lord' is applied both to 'Jesus' and 'God'.

[In the Gospels the word 'master' (in relation to His disciples) is appropriate before his
resurrection and ascension, not 'Lord'. As a title for Yeshua, IRENT keeps the word ‘Lord’
for the risen Mashiah exalted to the right of Elohim. (Phi 2:11) throughout from Acts to
Revelation. As a translation word, 'Lord' in English may bring a word-picture of 'divine', but
not necessarily because someone's being God. The same title 'Lord' is applied both to
YHWH and Yeshua – 'Lord Yeshua the Mashiah' and 'Lord Elohim']

[Note: CJB renders ‘Lord’ wrongly in Phi 2:11 as ADONAI – this is in all caps as
throughout his translation of NT; the Hebrew word is only appropriate when it refers to
Elohim the Most-High]

my Elohim ░ /my God – most; [= the very Elohim, Father of Yeshua ←20:17. Cf. 14:20 –
‘Yeshua in Elohim; Elohim in Yeshua’.] [IRENT consistently renders ho theos (‘the God’)
as 'Elohim' consistently throughout the entire NT. E.g., Jn 1:1b. Here it is to be
distinguished from anarthrous kurios for a generic ‘God’ as in English, ‘God-being’ or
‘What God is’ (Jn 1:1c), in addition to pagan deities.]

The text is read by the Trinitarian mind that here ‘Jesus was called God’ taking the Johannine phrase as
'my Lord and God' or 'my Lord = my God'.

[Thomas, encountering the risen Master here, experiences the very presence of Elohim (as
Immanuel Mt 1:23). Here he is not confessing ‘Jesus is (his) God’.] [This should not be
understood as ‘Jesus is called (my) God’ here, or even ‘Jesus is Jehovah’, etc.]

Cf. In OT – 1Ch 17:17, etc. Psa 10:12, ~ YHWH; ~ El (~ kurie; ~ ho theos). In NT Heb
10:7.

Cf. Heb 1:8 ho theos – it is nominative, not vocative. It is 'Elohim' ('the God'). See EE
there.] [Here, the arthrous ho theos is distinct from the anarthrous theos (as Jn 1:1c
variously rendered as ‘God’, ‘a god’, ‘what God is’, even 'what God was').] [Though a
person Jesus may be called ‘a god, a god, or God’ (Heb. el) outside the NT as in various
Christianisms, he cannot be ‘the Most-High’ (‘the Almighty God’). The idea that ‘Jesus ≈
God’→ ‘Jesus was made God’ and ‘Jesus became God’, or rather, ‘Jesus was made God’,
by the Church which fell into the influence of prevailing Greek philosophy and mindset →
degenerates ultimately into ‘Jesus = Jehovah’.]

https://youtu.be/U-B7U0kIy8Q (John 20:28 What Thomas REALLY confessed)

As the Logos of Elohim, the one who sees Him, sees Father (Jn 1:18).
https://web.archive.org/web/20160322112533/http://www.angelfire.com/space/
thegospeltruth/TTD/verses/john20_28.html
www.angelfire.com/space/thegospeltruth/TTD/verses/john20_28.html
https://goddidntsaythat.com/2010/01/12/q-and-a-how-do-you-work-o-vocative/

The text is in the setting of Thomas’s encountering the risen Master. Here Thomas
experiences the presence of the very Elohim (i.e., His spirit; Cf. Immanuel Mt 1:24). There
is no way Thomas who had been in Judaic as any disciples of Yeshua could have inspiration
of the Constantine Roman Christianism theology (Christology) of the Greek mindset! Both
kurios and theos are arthrous to denote that two are not the same and one. The two are
distinct, not same person. It is not 'my Lord and God'; it is not 'my Lord = my God'.

Cf. Not to be confused with anarthrous construction, as in en pneumati kai alētheia (Jn
4:24) and en pneumati hagio kai puri (Mt 3:11) used as an idiomatic expression; here, not
two separate entities, but the second noun as appositive or adjectival,
“In the name of LORD”

The translators need a careful reading when the Greek word appears in the special phrase
‘en onomati kuriou’ (quoting from OT) (coming ‘in LORD’s name’) – [Mt 21:9; 23:39; Mk
11:9; 11:10 v.l.; Lk 13:35; 19:38; Jn 12:13]
It is commonly translated as ‘in the name of the Lord’, leaving the readers vulnerable to
confusion with ‘the Lord Yeshua’ – does the expression say ‘He is coming, carrying the title
of Lord for Himself’?

It is rendered as ‘in the name of Adonai’. Can the alternative option ‘in the name of
LORD’ be better than the traditional rendering as ‘in the name of Lord’ to bring its true
meaning? However, from the language point view, there is no improvement; since the text
we have as the scribes wrote down is a poor substitute of the text as we should hear as
transmitted in oral tradition.

[E.g., Outside the Gospels, this phrase en tō onomati kurio occurs once in Jam 5:10
‘[prophets spoke] in the name of ~’. (~ Lord’s name – NET; ~ name of the Lord – Darby; /~
name of the Lord – KJV, most)

Cf. It is distinct from a similar phrase with the arthrous noun, it is “in the name of the Lord”
With the *Lordship of Yeshua this title ‘Lord’ (in the sense of a divine Lord, not a human
master) for the risen Lord outside the Gospel books in NT.
(of Lord Yeshua) – Act 8:16; Act 9:28; Act 19:5; 1Co 6:11; Col 3:17;
(of the Lord) – Jas 5:14

The Lordship of Yeshua the Mashiah after His resurrection onto His ascension to His Father
is altered in the Trinitarian line of understanding the phrase ‘Jesus is God’. A linguistically
muddle expression and belief line of ‘Jesus is Jehovah’ or ‘The name of our God is Jesus’,
etc.a Yeshua is not the God (= the Elohim; the Almighty, the Most-High), i.e., Yeshua and
the God as identical. Thus, Yeshua is 'God' – not he is 'the God', but he is 'as God'. That
means He is not a lesser being than God. Not as ‘God’ by which we may understand. He is
not the God (Elohim), but ‘He is God’ as God-being. [See *God-being; ‘what God is’].
When Jn 1:1c is translating the anarthrous theos, it is not 'the God' (ho theos as in 1:1b), but
'as God' – 'divine' is unacceptable for the translation word here (as in Moffatt), but 'of God'
(genitive) is much close to the nominative but adjectival noun.

a
Some claim “Y’SHUAH is YHVH Himself” (e.g., OvadYah Avrahami). The statement itself is a
contradictory in the style of illogical Humpty-Dumpty language – nonsensical linguistically, scripturally
and theologically. Quoted is here: “… He is the Human Manifestation of the Spirit Being YHVH (the
Father, God) who is omnipresent’, as the Scriptures is clear: There is ONE God Only. God has, as it were,
never had a “Son” in Heaven when “The Word was ‘with’ God’ (Jn 1:1). In the OT we just read about
YHVH – NO Son! [- to be checked on this statement]. Many Scriptures confirm that He knows or sees no
One else next to Him, above Him – HE is GOD Alone. John 1:1 completes the mystery with <… and the
Word was God>.” (Correct translation is: ‘God was the Word.” – this is a grammatical fallacy – ARJ).
Compare: Mt 24:30-31 with GOD Who is Coming (Ezk 12, Zec 14, etc.) Note Zec 12:10, YHVH
speaking, “Then they will look upon ME (YHVH) Whom they have pierced.” [Cf. The One who is to
come - Rev 1:8; 3:10; 22:7, 12, 20]
Examples in other phrases:
 ‘Lord of the harvest’, ‘Lord of Shabbat’
 in the name of the Lord Yeshua the Mashiah [See under the separate entity ‘*in the
name of] [‘name’ is here in metonymic use]
 ‘day of LORD’
Act_2:20; /of Adonai – JNT; /day of the Lord – LITV; /of the LORD – NLT; /x: of the
Lord – most; /of Jehovah – NWT; /
1Co_5:5;(~ of the Lord {/Yeshua});
2Co_1:14; (of the Lord Yeshua); 1Th_5:2; 2Th_2:2; (of the Lord {the Mashiah}; /> of
the Lord – JNT!; /Jehovah – NWT);
2Pe_3:10; (of LORD; /> of the Lord – JNT!; /x: of God’s Judgment – MSG; /Jehovah’s
– NWT);
 cf. Rev 16:14; 'the Great Day of the God' (Elohim)
Kurios – Master > Lord.
When the Greek word Kurios refers to Yeshua, IRENT renders it as ‘Master’ in the
Gospels. The word ‘Lord’ is used in NT for translation only when it is applied to the
risen and exalted Yeshua, e.g., other than outside the four Gospels. The word 'Lord' is
in the sense of 'Lord of Life'; it does not have a meaning of a 'divine being', 'divine
person' or 'God'. 'To worship the Lord' means 'worshiping someone who is called by
the title 'Lord'.

"one Elohim – the Father and one Lord – Yeshua the Mashiah" 1Co 8:6.

Ref. www.sil.org/biography/richard-brown Richard Brown and Christopher Samuel,

"The meanings of κυριος in the New Testament" – a copy in the collection.

Ref. Albert Pietersma, "Kyrios or Tetragram: A Renewed Quest for The Original LXX"
– a copy in the collection.

 Yeshua > Jesus (= Iesus in KJV 1611 with J letter used for the capital letter I
in the Gothic font. The sound of 'J' came later from French language.
 Mashiah (> *Messiah) [H4886 mashiaḥ (39x) (mashiach)] > ‘Christ’
[Gk. Christos]
Cf. The word used for other than Yeshua in NT: Heb 11:26 'the God's anointed leader'
in reference to Moses.

See *Christ; *Messiah > ‘Christ’

 PART II. *God and God problem

<Hello, with Gods galore, We've Got God Problem!

Here and everywhere, we hear and we read the word ‘God’>
Which ‘God’ is the one in our mind?

It is not a 'person' as such

but is as a person coming to human consciousness;
As a being, He is the Being. He is a supra-personala being.

In the NT, it is none other than YHWH

— the Elohim of Abraham, Isaac and Yaakobb
— 'Father' of Yeshua.c

‘God’ means many different things. Anything or anyone can be ‘god’ or ‘God’. We say, hear, write ‘God’,
but which God? Apart from common non-religious usage in English, ‘God’ IS one of the most important
words and is affected by the theological, doctrinal, ecclesial position of the writers and readers. But the God
of the Bible is ‘the very God’ which refers to the Creator — YHWH Elohim. ‘He’ is not a ‘person’, nor a
Person; not a maled though being with the title ‘*Father’. The God-Being is spirit [← Jn 4:24] – a spirit, any
spirit is not a ‘literal’ person. A spirit may be that a person has. Cf. use with literary personification. Cf. a
human being as a ‘spiritual person’.

The word means ‘a mighty one’. It is someone / something worthy to be worshiped. What the heck is
worship? [E.g., 'worshiping a great composer', 'worshiping an American idol', etc.] In the Bile, God is God,
not a name. It is the one Yeshua called 'Father'. Any other is just 'a God-being' or 'a god'. It is a
descriptor/epithet, often used as a title. See details for < ‘God’ vs. ‘the God’ vs. ‘a god’ > discussed in the
following.

a
'supra-personal' – vide infra in Hans Küng (2010), * Credo. p.28.
b
‘YHWH, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Yaakob [Exo 3:16; 4:5. Cf. Exo
3:6 //Mt 22:32 //Mk 12:26 //Lk 20:37]
c
See '*God as Father'.
d
The pronoun is for grammatical masculine gender. Cf. goddess.
Before any detailed study on the word ‘God’ as in the Bible we have first to look at how the Greek word
theos appears in the New Testament. [Cf. in Hebrew Scriptures – el, elohim]

The Gk. S2316 theos (1327x) [‘a mighty one’] ‘a god’, ‘a God’, ‘a god-being’ in
various grammatical forms. Mostly as a title word. Mostly as a translation of the
Hebrew ‘elohim’, though also used in the sense of a [pagan] deity in Greco-
Roman setting.
1319x in singular: [IRENT renders the arthrous consistently as ‘the Elohim’a, rather than ‘the
God’. This choice is made in order to bring attention to the definiteness of the word as most
Bibles simply translate it as ‘God’ with no finite article used in keeping with the English
convention. b

Greek anarthrous word is rendered mostly as ‘God’ and in a few places as ‘what God is’ (Jn
1:1c), ‘God-being’ (Rm 1:21 vs. 1:23 ‘human being’), ‘a god-being’ (2Th 2:4).]

ho theos (nominative) 290x; e.g., “The Elohim is spirit.” (Jn 4:24). [Cf. 2Co 4:4 is ‘the Elohim’
(i.e., the God), not ‘the god’ as most mistranslates it taking it to refer to the Satan.] [Cf. Act 7:43
‘the god Remphan’]

theos 21x Mk 12:27; Lk 20:38; Jn 1:1c, 18; 8:54; Rm 8:33; 1Co 8:4; 12:6; 2Co 1:3, 21; 5:5, 19;
6:16; Gal 6:7; Phi 2:13; 1Th 2:5; Heb 3:4; Eph 4:6 (one God); 1Tm 2:5 (one God); 1Co 8:6 (one
God); 2Th 2:4 (a god);

theou (genitive) 698x; [IRENT – arthrous ‘of the Elohim’ and anarthrous - God’s; of God]

theon (accusative) 148x; e.g., Jn 1:1b;

thee (vocative) 2x;

theō (dative) 160x;

8x in plural: ‘gods’[not ‘Gods’]

theoi (pl. nominative) – 5x;
theois (pl. dative) – 1x;
thous (pl. accusative) – 2x

a
as mostly in reference to YHWH Elohim. The single exception is in Act 7:43 in the context of a pagan
deity – ‘the star of your god Rephan’.
b
This helps solve ‘*God problems’ – what God? which God? whose God? – the topic is discussed in detail
in this paper. Note: ‘God’, ‘the God’, or ‘the Elohim’ – the word by itself does not concern about who God
is. Who God is – it is with the Name YHWH.
*God problems and God vocabulary

'God' in OT: (1) el; (2) elohim

H430 elohim (2598x) god, God.

YHWH Elohim [x: the LORD God] – Gen 2:4;

God – Gen 1:1
YHWH the God of heaven and the God of earth – Gen 24:3
the God of Abraham – Gen 26:24
gods [/x: God] – Gen 3:5
mighty wrestling – Gen 30:8

H410 el (248x) mighty one (man, angel) or mighty thing (mountain, tree); god; God
the Elohim (the God) – Gen 31:13
God – Gen 16:13
El Most-High (> most high God) Gen 14:18
El Elohim YHWH – Jos 22:22a;
El Elyon – Gen 14:20;
El-shaddai – Gen 17:1; 35:11 'God Almighty');
YHWH El Olam (Eternal God) – Gen 21:33;
eli – my God – Psa 22:1
power, strength – Gen 31:29; Deu 28:31

El-gibbor ░

[H1368 gibbor (159x) mighty, e.g., Gen 10:9 'a mighty hunter'; Ezk 32:21 – mighty
leaders)]

Isa 9:6 El-gibbor; /a mighty god; /Mighty God – most, NWT; /the mighty God – KJV;
Isa 10:21 'a remnant of Jacob will return to the mighty God' (God of Israel)];

Isa 9:6 ['his name is called Pele-yoez-El-gibbor-Abi-ad-Sar-shalom – Koren Jerusalem

Bible;
/His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace –
NASB;
A theophoric name. When someone as here has a theophoric name, it does not mean
that he is God. E.g., 'ImmanuEl' (Isa 7:14 – quoted in Mt 1:23 used in a typical
Matthean midrash)]

*God problem linguistically speaking, not as in religion.

god – word origin: from Proto-Germanic language
gods,
a god – connoting one among gods
the god (one particular or aforementioned)

God, a God, the God, Gods

a deity = a god-being
deity = being a god = "divine nature", godhood, attributes of a god. Cf. Latin deus;
cf. divinity = being divine. cf. diviness [God is divine – that expression by itself is
oxymoronic. cf. 'God is divine in His … glory, manifestation, etc.]
divine

Problem with a word: definition, meaning, sense, usage

Every one using a word is doing differently from other's doing.

'I believe God'. What is God? What God? which God? whose God? etc.
'I do not believe God' – same questions to be answered before this statement becomes
clear. What does the word God mean? What is the origins of the word? How far afar
from each other in different languages?

What the heck is believe? What is 'believe God'? Believe He exists? Believe he is as he
believe/know? Believe or believe in? Believe, so then, what then?

Problem of 'believe God':

choices:
I believe God
I don’t' believe God.
I don't want to believe God
Not believe God? Believe not which God? What God? Whose God?
I don't know God.

But God. God! God? Which God? – God in English speech or God as in the Bible or of
religion.

What God, whose God? God in OT or God in NT or God of Christians or Mormons or

Muslims? God of Judaism? All cannot be same or identical. Semantic fields overlap in
varying degree.

What the heck is God? What is meant by ‘God’? How to define the word 'God' or 'god' is
defined? what is the meaning? [The word *heck' – See #1.]

"believe in God"? So? What does it mean? So then? So what?

Notion of God in Judaism ('Elohim') vs. notion of God in Christianism.

"God is the Infinite Spirit"; "God is Holy Love"; "God is Three in One" – mouthful words
from Candlish (1888), Christian Doctrine of God

'a divine being' is the basic lexical meaning of the English word 'God'. But then, what
does it mean by 'divine'? What is referred to by 'a divine being'? – No one is divine;
anyone ('non-thing' or 'person') can only be taken as divine a. [Note: With non-false
statement 'A is B', it can be only 'A is as B'.]. Not the same word often used in different
sense. E.g., the word 'God' in the statements 'there is only one God' and 'Father is God',
'Son is God' ('God the Son'), and 'the Holy Ghost is God' ('God the Holy Ghost), the same
word in the statement (A) has a different meaning from the one in the statement (B), (C),
and (D). Note: the word translated as 'God' (capitalized) corresponds to (A) as there is not
such a thing as God the Son or God the Holy Spirit in the whole Bible – they are
nonbiblical theological neologism – unbiblical to boot.

“God is God?” or rather ‘God’ is not God!

‘God’ is not God – the God you are talking is not same as the word God I use
though they are semantically overlap. What the heck is God to begin with debate,
discussion or argument? God? not god? the God? When someone says ‘God’, beware of
‘God’ What is the [lexical] meaning of the word? In what senses is it used? – what God,
which God, whose God, linguistically manipulated, god peddling, etc.

For the Trinitarians, God may mean (1) Father God (God the Father): 'Father is God';
(2) Son the God ('Son is God'), (3) God the Holy Ghost – the third person, or (4) God of
Trinity, i.e., Trinity Godhead. (1) & (2) each having a name while the third God is a
nameless person; it just says what it is.

•Nowhere in the Bible says: 'God is person'. 'a person'? 'a Person'? Or God is a Person
(three of them in Trinity Godhead). What the heck is person?

God Jesus: ‘Jesus is God’? – But what did they mean by it? As it turns out, different
people meant different things by it. [quoted from https://youtu.be/7IPAKsGbqcg How
Jesus Became God - UCC Part 1 of 3 #Bart D. Ehrman 00:08:10] What the heck is God
anyway – to begin with any debate, discussion, question, argument?

Worshiping 'God Jesus' – then what happened to YHWH God?

'the name of our God is Jesus' – pastor Mark Driscoll. Or 'Jesus is the name of our God.

Many Gods: 'loving god', vengeful god,

Cf. 'an angry god' who sends wicked ones to hell: Jonathan Edwards (1741), 'Sinners in The
Hands of An Angry God'

a
Likewise, anything can be divine – it is a 'divine thing' (this is in contrast to a 'divine person',
which also needs a clear definition which is to be valid for any subsequent statemen or argument.
One true God to worship – Elohim the Most-High (≈ the Almighty Elohim). What does it
mean by ‘God’ – the word appearing in a certain text of the Bible? Or the expression coming
out of the mouth without being aware of who He is or which God? One God is the Father; the
WHOLE word of God clearly teaches is that THE ONE TRUE and ONLY ALMIGHTY God
is the FATHER ALONE who is THE God OVER his SON Yeshua whom He has HIGHLY
EXALTED ascended to the Father.

Everyone has a god, whether one is unconscious or not, and whether one denies or not (regardless one
is an atheist or not) and whatever the word ‘god’ means. It’s not more than a language issue. Logically
this statement cannot be disproved. But not everyone believes nor believes in God, either of one’s own
God-image or of others. “God is not god is not god” as each one starts with one’s own definition. This
is 'God problem', a problem of language, not of theology. What the word God in someone's mind and
language is not same as the word God in other's mind and language. God question (of God theology)
comes afterwards and only meaningfully be dealt with only after this issue is handled to find a
common ground of any argument on 'God' – God exists or not; believe God or not, etc.

(1) The very first question should be “What does it mean by <God>?” “What is God?”; a
(2) ‘What God’; ‘which God’; ‘what sort of God’ (e.g., Christian God, Catholic God,
Protestant God, Judaism God, etc.);
(3) ‘Who this God is?’, here the word ‘God’ is clearly seen to be ‘*the Elohim the
Most-High’ (ho theos ho hupsistos) in a biblical parlance. That exclude all other
Gods, incl. Allah of Islam and, sadly, the called ‘God’ by most *Christianisms
(various forms of religious systems and practices as denominations and cults).
(4) How does this very God (the very Elohim) relate with the humanity? [Here
‘Christology’ comes in.]

The being of ‘God’ is not that which exists on its own. The God exists eternally has nothing to do with
humanity and history. The one and true God we find in the Scriptures is the God who exists only in
relation to His creation. To use ‘God’ as a translation word is out of us with the minded of Greek-
philosophy. Since it is of Hebrew mindset, IRENT renders the Greek arthrous word ho theos (‘the
God’) as ‘Elohim’ (as if a Hebrew loan word).

Everyone has a god, whether one is unconscious or not, and whether one denies or not (regardless one
is an atheist or not). Logically this statement cannot be disproved. But not everyone believes nor
believes in God, either of one’s own God-image or of others. “God is not god is not god” as each one
starts with one’s own definition. This is 'God problem', a problem of language, not of theology. What
the word God in someone's mind and language is not same as the word God in other's mind and
language.

“Is God a person?” “Does God have a [proper] name?” As shown in the Scriptures and as well in the
history of His created world, He Himself has revealed Himself to be known with the name; not that
God is a being with a ‘personal’ name, not that He is a person. (He is personal – not ‘belonging to
person’, but being in personal relation), but is also supra-personal (Hans Küng 1992, Credo)b; – He is
not ‘literally’ a person, but He is and He reveals and expresses Himself to us as a person [in the

a
“What 'God' is” vs. “what God is”, the latter is about what kind of God or which God.
b
Ref. Hans Küng (1993), *Credo – The Apostles’ Creed Explained for Today (pp. 86-87).
p. 28 <… For I know that God as understood today is not a human being, a person as we are, but infinitely
more than a person. But in such a way that God does not simply become an abstract apersonal principle,
impersonal, less than a person. Rather, God is trans-personal, supra-personal: the infinite itself in all that
is finite, pure spirit. God, the infinite and ungraspable, is the sea which (pace Nietzsche's 'madman') is not
drunk up; is the horizon which cannot be swept away; is the sun from which the earth and human beings
cannot be detached. …> [bold not in original]
[www.academia.edu/815861/Hans_K%C3%BCng._1993._Credo._The_Apostles_Creed_... Book review]
 person of Yeshua, Mashiah of YHWH]. God is beyond the concept of person. He is the Ultimate
Reality. With personification and anthropomorphism, to bring down ‘God’ to the level of human
mind.] The generic God, a countable noun, can be a person (living or deceased), a thing, or a concept.
See below ‘human anthropology’ for the meaning of ‘person’. See also a separate file IRENT Vol. III
– Supplements (b) – On Trinity Problem.]

‘Where is God’ is not a metaphysical question of where God exists, but rather a rhetoric one,
i.e., “Ah, where is He!?”, because the former cannot be naively answered as (1) ‘in Heaven’,
because ‘heaven’ is here used where God is, and (2) omnipresence (everywhere) or
immanence (in one’s mind etc.) is not a satisfactory theological or metaphysical answer but a
mere ‘explaining away’.

Common questions on ‘God’ – ‘Do you have God’ ‘Do you believe God’ will remain unanswerable, as
long as the word ‘God’ is dealt with – meaning, definition, usagea, etc. With its basic sense ‘god-being’
the word God is often used as metonymic – e.g., ‘presence of God’ < ‘presence of God’s spirit’.

What does in mean by ‘believe’

How is it used differently from ‘believe in God’?
What does it mean by ‘God’?
[Not as religious issue, but linguistic. God as a well-worn religious and theological jargon, a
mere translation word, is not the very God in the Scriptures who makes to come to us.]
‘God is not God’ → God is not God whom we think we know. Everyone’s God is
hardly or identical.b

‘God’ we say or call is not same as the God in the Scriptures. English word ‘God’ as used in
the Bible is simply a translation word; even in the GNT the Greek theos is what is used as a
translation word for Hebrew Elohim. In essence, English word ‘god’ or Gk. ‘theos’ means as
god-being. God is god; god is God, but the capitalized word God as in written English fails to
reveal which God. Only the context gives us a clue about what is referred to. In Greek, it is
the arthrous word ho theos (the God), which tell us that the true God of the Scriptures is
referred to. It is equivalent to Elohim in Hebrew, even though this Hebrew word was used to
refer to other than the YHWH Elohim, including human beings.

The true God of the Scriptures, Elohim or ho theos (the God) is one God, c who has revealed
Himself as "the Father, the Son, and the holy spirit" (Mt 28:19) to us. Every God’s action in
the world is accomplished by the Father, because of His love, working through the Son and in
the power of the Spirit. This G-d has revealed Himself in creation and in the history of
humanity, especially of His chosen people ‘Israel’ [not to be equated with the modern State
of Israel], as transmitted in the Scriptures. (Gen 1:1; 1Co 8:6; Eph 4:4-6)

a
Even an expletive ‘God damn it’ makes a perfectly acceptable sense when the word ‘God’ is none other than oneself.
‘Oh my god’ is no more than calling out oneself.
b
In the similar vein, everyone’s ‘Jesus’ is not same; Jesus of Catholics, of Mormons, of Charismatics, of Jehovah’s
Witnesses, not same.
c
‘one God’ – The word God for Elohim in the Scriptures should not be thought of a countable noun (one out of many).
 A statement; <God is God> → God is the God whom we should know.
Or <God is not God>
Here the word 'God' needs to be put in quotation marks to indicate the word itself is not
what the readers have in their mind. This would be of help even in the translation of
NT, if the word 'God' is used (IRENT has it as 'Elohim' for the arthrous ho theos, not as
'God'.)

In ordinary English usage, the word means anything, any person, or any idea which
we confer supernatural power. That is the basic meaning of even the Hebrew word ‘el’ (god)
– mighty one. This is the core source of confusion, conflict, and contention of ‘God’. E.g.,
‘Jesus is God’; He was a man, not God, etc. ‘God’ in Mormonism is in this sense and has
nothing to do with YHWH Elohim. [Cf. Korean language has, in place of a kanji derived
word 신 (sin; 神), several native words for ‘god’. The word 하나님 is a translation word
specifically adopted from the earliest Korean Bible translation (1887 for NT; 1911 for OT &
NT; by Ross from Scotland; Cf. in his translation of G-Luke). The Catholic translations later
adopted more generic word 하느님.a
(하늘 vs. 하나)

A common statement <I believe God> is problematic. That someone says ‘I believe God’
actually does not mean much by itself. If we agree for a common ground, God is that which
one believe, the statement ‘one believes God’ b is a tautological nonsense, esp. when which
God is not settled for discussion here.

Ah, ‘*God is not God’ → When we say 'God is God', that's that. The end of debate, a stop.
However, with the statement 'God is not God', we can go further. Both statements together
are not contradictory or illogical.

The truth is, it is '*God is as God', nothing else. It is (1) because the word 'God' or 'god' is left
undefined (and unexamined) for any logical argument, and (2) because the word in each
instant is out of different speaker and in different context. The first (lexical) group is those
usages in ordinary non-religious usage. E.g., 'O my god' 'God bless' 'In God we trust', 'God
willing', etc. This group is outside our discussion of translation of NT.

What does we mean by ‘God’? A person, a thing, an invisible thing (like ‘force’), a concept,
or an idea? What we come to this word, we should be aware that it is simply a translation
word of Greek word theos. Whether it is a title or not, it itself is not an identity. Even the
Greek word ‘theos’ is simply a translation word for Hebrew elohim.

[Just think of how people translate the word into their own language! The word 神 in kanji
means a ‘ghost (such as of a deceased person)’ in Korean vocabulary is used as equivalent to

a
Ref: Sung-Wook Hong (2008), Naming God in Korea: The Case of Protestant Christianity.
www.academia.edu/3728125/
_Competing_Chinese_Names_for_God_The_Chinese_Term_Question_and_Its_Influence_upon_Korea_
www.koreanbible.or.kr/koreanbible/
Sun Kim (2010), The Northern Region of Korea: History, Identity, and Culture.] Sebastian Kim (2008),
Christian Theology in Asia]
b
Why, even demons believe God. Cf. Jam 2:19 is in different sense and context
www.faithalone.org/magazine/y1992/92nov3.html
God/god. Each language has to pick something of their own vocabulary outside the biblical
concept.

Practically speaking, God is God; it is only an English convention by which a word

capitalized carries a different sense. However, any language, esp. biblical languages, is a
spoken language in which no capitalization can reside. Matter of fact, whether it is spoken by
a God-believer or not, the word appears on the lips of anyone. ‘God bless’, ‘God willing’,
‘God (con)damn’, etc. without any clue of what the word is meant or intended by a speaker.
Here ‘God’ depending on the context may not be ‘God’ in another context.

The word ‘God/god’ is often an object of verbs. ‘believe ~’, ‘worship ~’, ‘love ~’ – what does
it mean by ‘believe’ ‘worship’ ‘love’, etc.? ‘Fear God’ – does anyone really fear Him? What
we see in Westernized Christianity is to 'apply God’ for one’s own use, theological, creedal,
religious, spiritual, or preaching purpose.

The Platonic concept of ‘God’ is far from the Hebrew concept of Elohim. One’s concept of
God is from different from someone else’s, be a believer or not.

A question on 'believe God' ‘do you believe God?’

A question may come up to answers to a question 'do you believe God':

(1) ‘yes’ – is it same as ‘god’?
(2) ‘no’ – is it same as anti-God?
(3) ‘don’t know’ – is it rather ‘it doesn't concern me' or 'don’t’ care about’?

It really does not matter at this stage whether it is phrased as ‘believe God’ or ‘believe God’.
An answer with discerning mind would be a counter-question, such as ‘Why you’re asking?’,
‘What does it mean to believe God?’ or 'Which God?'.

‘Believe’ – what does it mean? ‘believe something’ ‘believe someone’?

I believe the future – (a foolish saying by itself)

I believe the President – (nothing foolish than this)
I believe the weather report – (right except when it turns out to be wrong)
I believe me – (an astute statement; cannot be incorrect.

To ‘believe in’ in the Scriptures means ‘to place one’s Life in’ with Life (zoē and psuchē –
life experience; one’s being), not life (bios). Cf. believe, trust, entrust, rely, be convinced of;
be certain of;

‘God problem’ - ‘God’ – what does it mean by God? which God? who is ‘God’?

"God is God"?? This is a rhetorical question. Or, God is not God? The solution we can find is
in the word 'as'. Yes, God is as God. As God you thinking He is, or as want to argue about.
That 'God' in my speech can be same, or even identical exactly as in your speech is simply
impossible logically speaking. It is like using the term 'point'. In mathematics, it is used as if
something is a point, since it has no dimension but exists in space, physical and mental. [See
The Philosophy of 'As if' by Hans Vaihinger (1911), translated by C.K. Ogden 1924.] For that
matter, any debate or argument, when it starts without precisely laying down definitions, at least
agreed-upon working definitions, of the words or terms (especially so when these are of a
common vocabulary, it is doomed to have any conclusion which satisfies both sides of the
argument on any kind of issues.a
 All of those who vehemently deny God or say they don’t believe God do actually believe a God
who goes by one’s own name. They believe in the Self. Stephen Hawkings does believe a God;
the name of his god is ‘Stephen William Hawkings’, the tile is the Knowing-Almost-All.
Nietzsche believed god which is named 'Nietzsche' – yes as he correctly said, that very God is
dead surely.

‘The God of faith and the God of philosophers’; ‘God of the religion and God of the Scriptures’

God is God. It seems that the main problem besetting our humanity is whether one
believe in God or not believe. A truth is that one does not come to the Bible to ‘believe
in God’, because everyone does believe in a God. The problem is who God is. The
Scriptures does not tell that people should believe in ‘God’, but it reveals who God is,
that is, the God of Scriptures – the very Elohim of Abraham, Elohim of Yitzchak (>
Isaac), Elohim of Yaakob (Mt 22:32, etc.) whom Yeshua called ‘Abba, the Father’.
When we utter the word ‘God’ in our everyday language, most of time it does not have
or require a connection to the God of the Scriptures, Elohim whose revealed name is
YHWH.

‘God is God is God’? No. God problem! In our life we have problem with our own ‘self’. When it
comes to the Bible, we have to deal with this god problem first before we can get to other stuffs such
as *theologya.

Does God have problems? [e.g., ‘If God, why evil’, etc.] No, it is we have problems of God. The
problem (or question) of the first order is ‘What is God?’ When people say ‘I believe in God’ b what
does it mean by that? The question looms larger when we realize that everyone states the same
question, but God actually means different for each person. Yes, even for atheists or agnostics;
demons, even Satanists, say they believe God. Then it is inevitable to understand the phrase ‘believe in
God’ means not different from ‘believe in a God’. Yes, even the Bible says there are many Gods.
Notice that in English we spell differently as God or god as if the spelling brings different meaning.
No, the word means same, whether capitalized or not, ‘a mighty one’ – be it a person, thing, idea, or an
invisible force, etc.

There, we have God problem, that is ‘What is God?’, but before that we have to tackle ‘what does it
mean by God – by you, by me, by someone else, a speaker or a writer. The fact of our life is that the
same word does not mean same at all to every one of us. When someone writes ‘we need God!’ 'O my
God' (as when experiencing troubles in life, family, society, and world), it really means ‘we need a
God’ – otherwise it would border on blasphemy (dishonoring the name of God in the Scriptures). God
is treated no different than a genie in the Aladdin’s lamp to be invoked by rubbing on it. Such an
exclamation has no point since it is a fact that everyone has God or Gods. The foremost one is one’s
own Self. It is the principal God for atheists and agnostics. For the people of religions, the Self is
replaced by God(s), those mightier than oneself, a mere mortal human being – called ‘God’ among
a
In reality, our life is life of "as if". (Cf. a vicarious life.) Such questions we are presented – 'Does God exist?', 'If God
is, why evil?', 'God is dead?', 'Is religion bad or good?', etc., etc. To any statement, proposition or claim, our rational and
natural response should begin with 'What did you say' → 'So …?', to be followed by' So then?' and, if needed, 'So
what?'. Again, 'God' come out of our mouth or pen may not be the God of the Scriptures – Elohim, YHWH.
a
‘theology’ – that is, ‘God-talk’ (learning and expounding on things related to God-being). It’s a talk (study) about God,
not God’s talk. What is in the Scriptures is proclamation and revelation. No ‘theologies’ or ‘doctrines’ are actually in
the Scriptures, but all are our human construct from human minds. To come up with such ‘God-talk’ is affected from its
core by eisegesis, anthropomorphism, and anachronism to fit for their ideology from the very process of Bible
translation to Bible reading and interpretation. Such a danger eventually leads human minds astray from the truth and
turn them to create a God after their own image without coming to know who the true God is. He is brought down to our
level so that He can be dealt and manipulated with our inadequate mind and imprecise language, without letting the
Spirit of God liberate our spirit.
b
“Many believe. They believe as if they do believe; they do believe as if they believe. Some do quite well; some don’t
so well.”
 other Gods.

Then comes a next question – ‘what does it mean to ‘believe’ such a God? To find an answer to this,
we move from the question ‘What God' to the very central question – ‘Who is God?’ and then ‘Which
God?’, ‘Who is the God?’ and, last but not least, 'What does it mean by 'God'?

The statement ‘we need God’ should be replaced with the statement ‘we need to know God’, to know
who He is – especially so for Christians. Who is the God of the Scriptures? Does He have a name?
What is the name? What does it mean that God has a name?

Any statement, debate, argument, opinion on 'God' requires precision definition of words
and terms.
As for 'God', a plethora of words and terms – 'god' 'god-being' 'God' 'gods' 'the God' 'deity'
'divine person' – is it antonym of 'human person'? God-man?
What the heck is God? What is God? What God? Which God? Whose God? Everyone has
different ideas on God; hence, they believe not the same God but different Gods.
God galore – Catholic God, Protestant God, Jewish or Hebrew God, Trinitarian God,
Biblical God, Mormon God, Tongue-babblers God, mammon God, etc. Similar question on
‘Jesus’ – What is ‘Jesus’; Which Jesus? Whose Jesus?

‘God’ – one of the most frequent translation words in the English Bible.

The word 'God' – what God is. ‘God’ or /God/ - notion of the word itself, spoken,
heard, read or written as in English usage. Mostly used as a title for a god-being. It is
not a name. vs. 'the God' – the God of Being – who God is. The God-being – as 'the
Absolute' AND 'the Being '.a

'God' vs. 'god'. 'a God', 'a god'b, ‘a god-being’ 'the God'c, 'the god' d' ['The God' belongs
to the question of 'who God is', rather than 'what God is'. See below for '* the God' vs.
'God']

Vocab – God, a god-being; 'divine being'; godhead, 'being', 'person'.

*godman (i.e., a god which became a man; a god appears like a human being ≡
‘fully god and fully man').
*demi-god = ‘half man and half god’

Vocab – divinity vs deity; 'divinity' –– '(being) divine' 'divineness' is often confused with
‘deity’ ‘deity/divinity (of Father, of Jesus)??

Vocab – substance, essence, nature, morphē (Phi 2:6)

Vocab: person – personality vs. ‘personity’ [sic.] vs. personhood
Vocab: ‘Kingdom’ (capitalized for the Elohim or the Mashiah)

a
https://subsplash.com/aletheia/media/mi/+adbc254 <3. God – What is God like?> - God is
'Personal' 'Absolute' 'Being'.
b
'a god' = one of gods? or one among many gods? [e.g., Jn 1:1c 'the Word was a god' – NWT;
c
'the God' = the very God = 'the Elohim' [ho theos]
d
'the god' as appears in 1Co 4:4 in almost all translations and commentaries! [‘Elohim for this world-
order’ – IRENT]
  ‘the Kingdom of the Elohim’ (/~ of God).
cf. ‘the Kingdom of the heavens’ in G-Mt.
 Rev 11:15 ‘the kingdom of our Lord, yes, of the Messiah of the Elohim’ (tou
Kurio hēmōn kai tou Christou autou;
 Eph 5:5 “in the kingdom of the Mashiah and Elohim”
 2Pe 1:11 “the eternal kingdom of our Lord and Savior, Yeshua the Mashiah”

The word 'God' – what God is. ‘God’ or /God/ - notion of the word itself, spoken,
heard, read or written as in English usage. Mostly used as a title for a god-being. It is
not a name. vs. 'the God' – the God of Being – who God is. The God-being – as 'the
Absolute' AND 'the Being '.a

one among many gods (many are not equal or not of

a god same category), including gods of different religions and
'faith's and religious traditions or practices.
= a god-being = a deity
a God = a God-being
What does capitalization give which is ineffective in
God spoken English?
Specific reference depends on the context.
It refers to the God in the Scriptures; most English
the God bibles translate simply as ‘God’ after English
convention. IRENT renders as 'the Elohim'. b

[partitive – some of; not all – i.e., 'the Jews' in the Gospel text]

/God/ as a noun is countable c, that is, is used as countable. But 'God' in the Bible, that
is, 'the God' (ho theos) is singular but not something countable. We do not believe in
a God, but in the God. That which we believe in is 'the God', not 'God'. [Cf. Jn 1:1b
vs. 1:1c] On the other hand, the true God in the Scriptures cannot be countable.
Otherwise, 'he' be just one of many. This linguistic and literary issue - also applied to
/Jesus/. [The figure of] 'Jesus' presented by the Church is not same as [that of] human
person presented in the New Testament text. First of all, he was and never is /Jesus/,
but Yeshua.

'God' – a nonspecific English word. God, god, gods, the God, (? 'the god') – used as the
translation for Heb. el, elohim, Elohim; - might one, supreme one; Gk. theos. [Cf. 'my God' – Eli

a
https://subsplash.com/aletheia/media/mi/+adbc254 <3. God – What is God like?> - God is
'Personal' 'Absolute' 'Being'.
b
Cf. ‘the Elohim’ in IRENT 2Co 4:4 – most interpret it as Satan and renders as ‘the god’. Cf. for a pagan
deity ‘the god Remphan (/your god)’ Act 7:43 – the only example of arthrous ho theos for a pagan deity.
c
'Countable nouns' – any noun can be seen as countable. Matter of fact, all and every that which is represented by
a word is countable. When call a 'countable noun' we are simply treating to as countable. that which in its common
usage is uncountable, e.g., 'water' as a substance. Water is a non-countable noun? No, it is just treated as non-
countable. Cf. 'waters' – here /water/ is as countable., but the meaning is different and is in the sense of a body of
water (e.g., a lake, a pool).
Mt 27:46; Eloi Mk 15:34] IRENT renders Gk. as 'Elohim' in most place. 'ho theos' → the
Elohim; 'theos' → Elohim, God, God-being, what God is.a

We’ve Got God Problem!

*God problem* vs. 'God' problem vs. Problem of God

The Bible does not say there is only one God. It says we are to worship only one
God. What God? Which God?

"We've got God Problem!" Not of 'who God is', but of 'what God is — that’s
the question that should be dealt first. What are we talking about? God, god,
GOD, a god, a God – one of gods? Is it as an English word, or a translation word
for Hebrew (as in OT)? Or is it for Greek (as in NT or in Greek paganism or
metaphysics, or in Greco-Roman and Latin Christianism

‘God’ as English word

www.etymonline.com/word/god

See * Religion in the file <Walk through the Bible #1 – Words, Words and Words>.

See below for <* Jesus as God>.

1. within and without religion. [e.g., 'O my god!']

2. as a translation word for Hebrew el and elohim (as in OT). Cf. G-d.
3. as a translation word for Greek theos (as in NT or in Greek writings.
4. as a translation word for various non-English languages.

(1) God problem as 'God' problem –a linguistic and literary, not theological question of
about 'what God is'.

What does it mean by God? What is God? What God, which God, whose God, of which
religion? b 'What the heck is God to begin with (for writings, statements, talks, discussions,
debates, arguments, etc.)?'c

God? god? gods? A deity? A god-being? the God? the god?

Catholic God, Protestant God, Charismatic God, Mormon God; God of atheists, God for agnostics;
God of Nietzsche – the God who is claimed to be dead.
a
Schroeder (2009), God According to God – A Physicist Proves We Have Been Wrong About God All
Along, [Ch. 1. A Few Words About What God Is Not. – a copy in the collection]
b
E.g. Judaism, Christianism. Cf. *Christianity is not a religion. Cf. Definition of Christianity – a histori-
cal movement based on the witness of the life, death, and teaching of Yeshua the Mashiah in the setting
of the 2nd Temple Judaism. It has spewed out diverse Christianisms beginning with Catholicism, and
Protestantism of various shades.
c
"What the heck is God/god to begin with - for writings, statements, talks, discussions, debates, argu-
ments, etc.)". This rhetorical expression is entirely in a different tone from "What the heck!" – which is
in a similar tone as 'what the hell"`]
 ‘God’ in different languages, alphabets and religions: Jewish God, Muslim God (allah), Hindi God,
Shinto gods, etc.

(2) God problem - (problems about the word ‘God’); 'who God is'; the notion of 'God'.
God, not god? God in common speech is actually a God-being (god-being). E.g., 'god
bless', 'o my god'.
‘nature’ of God; ‘essence of God’ Cf. divine nature, divineness, divinity.

(3) Problem of God – metaphysical and theological and literary. Anything can be a god;
anyone can be a god or a God. The word 'creed' is from credo (Latin – 'I believe).' The
expression 'I believe God' does not mean much. 'We believe God' fairs better. [Cf. 'O Fa-
ther' Lk 11:2 is actually 'O our Father' Mt 6:9, not 'O (my) Father'.a] ‘God is Father’ i.e.,
God the Father (e.g., Eph 6:23), but ‘Father is God’ in the Trinity is nonsensical. What Father?
Which Father? Who is Father? Whose Father?

e.g., Here, God is God. Yeah, but God is just God, not ‘the God’ [for YHWH Elohim], but
a God-being. Cf. ‘God is as God’. 'God Jesus' of Christianisms is not the God, nor Yeshua.
"Christianity was likewise based on certain historical claims that God uniquely entered into
space and time in the person of Jesus of Nazareth, …" (p. 29 Strobel, The Case for Christ-
mas); ‘in the person of’?? What does it mean?

What the heck is God to begin with any argument or debate? What does it mean by 'God'? What
God? which God? Whose God? to what God? Caesar was a God to the Romans “Diuus Iulius”
(Divine Julius). What's the name of this God? Zeus, wasn't it? Caesar is Zeus; Zeus is not
Caesar. So, Caesar was as God, as Zeus. 'Jesus' is God; what and which Jesus? Jesus was God?
what Jesus? As Caesar was God, so was he. "God is Jesus, not" or is He? Where was YHWH
Elohim, Father as Yeshua called; when is YHWH now? With Yeshua? Where? What they are
doing? Where is the Holy Ghost? On a throne for 3 rd person? What is its name? his name or her
name? What is it doing? Or they just exist until they do something? Catholic God? Protestant
God? Pentecostalists' God? Prosperity gospel peddler's God? Mormon God by Joseph Smith –
'The God who was not God, but was once a man'? Father God of Mormon Jesus; Mormon Jesus
is a brother of Satan.
Someone's' Jesus was Archangel Michael before he born of a virgin, now back again to Michael
after his death? Or someone or something else?

How to deal with the problem like 'God'? – just deal with, with a sword; not only the problem of
the word 'God', but also a host of words tied to 'God'. 'Worship', 'Prayer', 'Salvation', etc. are
being lined up.

To face 'God problem', we have to make sure 'God is God' in order to begin to solve. We will
shortly have to admit that 'God is not God' – that's one of the core issues to tackle.

The benefit and purpose will become plain when we have 'God problem' and 'God confusion'
dealt with in a single sweep by means of translation principle: sticking to the Greek grammar and
syntax moving toward Hebrew-based linguistic setting of the New Testament language of 1 st
century from Greek-Latin based of Church language in 2 nd to 4th century (in the world under the
power of Roman Catholic), with anachronism and eisegesis by the Christianisms where a 'god'
was easily used as a title for pagan deities or men.

a
[Check Korean concept of ‘we/our’ (‘uri’ 우리) which is circumlocution of ‘I/my’.
Here comes the problem of the grammatical articles. The use and significance of the Greek
definite articlea has thus been completed ignored, even though some text passages which have a
long history of much Christological debate can be put to resolution rather smoothly only if we all
are aware how the difference between 'God' and 'the God' should result in difference in reading
the biblical texts; the latter is without question used in reference to the very God of the Bible
who has one and only name ‫ יהוה‬in Hebrew. The four-letter Hebrew word is called
Tetragrammaton, transliterated as YHWH [/YHUH; /xx: JHVH, etc.]

Similar problem with the Hebrew word 'Elohim' (in plural form but singular sense), which
usually translated as 'theos' in LXX, 'God' in English. It is not necessarily equated with 'the
Elohim YHWH'. [Cf. How far the word is able to get traced back in the ancient writings (such as
the Dead Sea Scroll) should not be our concern at all.]

The God problem with 'God' in confusion is also the Lord problem with 'Lord' in confusion of
'Lord God' (Adonai Elohim) and 'Lord Yeshua' (→ 'Lord Jesus' = 'God Jesus').

Just like God is not God, worship is not worship; prayer is not prayer, and salvation is not
salvation. What worship, which worship, whose worship, worship to whom, worship for what.
Save for the word 'prayer'. What is prayer, what prayer, which prayer, whose prayer, pray for
whom, why pray?

"One God to believe?" "One God to worship?"

Trinitarians believe 'one Godhead' [or 'one compound God'] along with three' Persons', each one being
'God' – with 'hypostatic union' in their jargon. [i.e., masking that they are actually having more than three
Gods – whatever God is as they call.]

<*Shema Yisrael>

In NT it appears only in Mk 12:29b, not in //Lk 10:27ff; //Mt 22:37ff.

<Akoue Israēl! ‘Kurios ho theos hēmōn; kurios heis estin’>

fr. Deu 6:4 (<Shema Yisra'el ‘YHWH Eloheinu YHWH eḥad’> (4words - no verbs).

[The whole of the biblical faith rests on 'Shema Yisrael' and, in Christianity, ‘Yeshua is the son of the
Elohim’ (Cf. ‘one God’ and ‘one Lord’ 1Co 8:5-6) – not on a variety of men-made teachings and
doctrines of Christianisms.]

"no one like Me; there is nothing beside Me."

Exo 45:5-6; 46:9

https://bible.knowing-jesus.com/topics/No-One-Is-Like-God

Exo 8:10; 9:14; Deu 3:24; 33:26;

1Sam 2:2; 2Sam 7:22; 1Kg 8:23; 1Ch 17:20;
Psa 86:8; Jer 10:6, 7;

a
[Note. No grammatical article in Latin. The statement in Trinity doctrine is 'Father is God' after Latin; not
'the Father is God'. This non-biblical statement contradicts the biblical statement 'God is Father' (e.g., 'God
the Father' in most Bible translations < ‘God the Father' (IRENT)]
https://bible.knowing-jesus.com/topics/No-Other-Is-God
Exo 20:3, 14; Deu 4:35, 39; 32:39;
2Sam 7:22; 22:32;1Kg 8:60; 2Kg 5:15; 19:15, 19;
Isa 37:16, 20; 43:10; 44:6, 8; 45:5, 6, 14, 18, 21, 22; 46:9; 64:4;
Psa 18:31; 83:18; 86:10;
Neh 9:6; Hos 13:4; Joel 2:27
1Co 8:3; Jn 5:44; 1Tm 1:17; Mk 12:32;
 With the Trinity and God Jesus – of Christianism
When 'God is not God', still God is God to them.
With the Elohim YHWH and Lord Yeshua the Mashiah – of the Bible
'God is not God'; 'God is God to none',
but 'the Elohim is God' to all using the word 'God' or 'god'.

'Trinity Godhead (Trinity God?) served by the Church'

vs. 'Mashiah Community lives in the Mashiah'.

Words related to God:

Vocab 1. ‘*believe’

e.g., ‘believe science’ ‘believe humanity’ ‘believe religion’ ‘believe God’ ‘believe the
Pope’ ‘believe me’ ‘believe you – what you are, your opinion, etc.’ ‘believe weather
prediction’

Cf. S4100 pisteuō (244x) ‘believe in’ [cf. ‘*believe into’]

'We believe God'? O yeah. So then? what then? so what?

Jam 2:19 "… you do believe that there is one Elohim! Big deal! See, even the
demons believe that, too! — yes, they tremble [with fear]."

There are many gods and Gods in the world. To say 'I believe God' is actually of not much
sense. For the people who read the Bible, it has to be 'I believe the God' to carry any
meaning.

"Everyone believes God/god." Atheists believe no-God; some believes God who is dead
('*God is dead*' – after Nietzsche "Gott ist tot") – or rather, God he (tried to have) killed
(/demolished). What God, which God, whose God – these have to be clarified. God many
believe is a name-less God or a God with the name hidden – most Christians who think
the word 'Lord' is a special title for their God, even the name of their God, instead of a
title simply meaning 'master' as in 'master of our life'. Try to check for the very God's
name in the Bible translations. There is none in NIV. The name of their God is 'the
LORD', the very word is used for a title for even pagan deities and for people of nobility
or high position in the society or church men or even for those of infamy (e.g., 'drug
lord'). Calling someone 'Lord' in the Bible does not have anything to do with his identity
as 'God', whatever 'God' means. Cf. atheism, agnosticism.

'I believe God.' You say you believe God? You mean you believe your God. God – what
God, which God, whose God? 'believe in God?' vs. 'believe in the Elohim'.
Is Your God and my God? Is your God same as my God?

*God confusion*: 'God' (Elohim) vs. 'god', 'a god' (el), 'a deity' vs. 'gods' (elohim) vs.
'the God'. What is a definition of 'God' and 'god'? Often used as a title.
 Vocab 2. ‘to *worship’
‘God’ is the one we are to 'worship'? What does it mean to worship'? When they
worship God, they worship to God?

‘to have a [public] worship (service)’; music worship. Worship entertainment. Worshiptaiment
Cf. ‘God is to worship’, but that someone is said to be worshiped in the Bible translations for
the word ‘prostrate’ means he is God? [e.g., Jesus to be ‘worshiped’ by the magi, King Herod
[Mt 2:2, 8], his disciples [Mt 28:9, 17], etc.? Proof-texts for God Jesus]

Mt 6:24 //Lk 16:13 “Yoů can’t be serving both God and mammon.”
‘mammon’ (Aramaic word) - the treasure a person trusts in" – that which peoples consumed
with.. Cf. ‘mammon god’.

Vocab 3. *sacrifice
‘to offer sacrifice’ ‘What is sacrifice? What sacrifice? How? What ritual?

Rm 12:1b▪ to present the bodiesa {6:6, 12; 8:11} of yoůr own as a livingb sacrifice,
holy and well-pleasing to the Elohim;
— this being7 what yoůr sacred-servicec to God should be
in harmony with God's wordd. [cf. Jn 4:24]

Vocab 4. *pray

What the heck is pray? Prayer?

'*Pray to Yeshua': (1) “Be my Lord and Savior”; (2) “Forgive my sins”; (3) ‘Make me
right with God”.

Vocab 5. *king

As to a king, he is referred as 'King' by his subjects. But they would not 'call' 'address to'
him 'King'. No, it's with 'Your Majesty!' (≈ S3172 megalōsynē Heb 1:3) or 'Your
Highness' [comparable to the biblical word S5310 hupsistos (13x) 'Most-High' (> Most
High)]

a
12:1 bodies [+] ░ [+ in all their actions and activities]
b
12:1 living sacrifice ░ [that is, in contrast to a slaughtered animal sacrifice at the Yerusalem Temple.]
c
12:1 sacred-service ░ [Rm 9:4] [S2999 latreia] – NWT, ALT, EBTV, NLT, Wuest; /> divine service; /xx:
service – KJV; /xx: worship – most (religious lingo); /xx: service of worship – NASB;
d
12:1 in harmony with God's word ░ [S3050 logikos] /xx: true and proper – NIV; /xxx: spiritual– NASB,
HCSB; /xxx: reasonable – KJV; /
 S5310 hupsistos (13x) '*Most-High' (> *Most High)]

in plural:
 Mt 21:9 //Mk 11:10 ('Hosanna in the Highest places')
 Lk 2:14; 19:38 ('glory in the Highest places')

in singular – As a title for God: [≈ H5946 Elyon 4x Dan 7:18, 22, 25, 27]
/xxxx: the Highest – KJV, NKJV, YLT – hilarious;

 Lk 1:32 (O son of the Most-High); Lk 1:35 (power of the Most-High); Lk 1:76 (the
prophet of the Most-High); Lk 6:35 (sons of the Most-High);
 Lk 8:28 (a son of the Elohim of the Most-High); Mk 5:7 'Son of God the Most-
High'; Act 7:48 (the Most-High); Act 16:17 (servants of the Elohim the Most-
High); Heb 7:1 (a kohen of the Elohim of the Most-High);

‘God question’ – theological and linguistic:

Is the Almighty Creator same as 'God'? No. Even if the term 'Elohim' is used, the answer is No. From
the viewpoint of linguistic issue and the practical observation, any being who is called 'God' is not
different from that one in the expression 'O my G_d' (OMG).

The name of the Almighty Creator in the Scriptures is YHWH. However, sadly only a few bibles do
consistently render throughout the 'Old Testament' (→ Hebrew TaNaKh of Judaism). E.g., YHWH →
Jehovah – ASV, YLT, Darby, RV, NWT. Yahweh – JB.

Most Bibles intentionally replace with no-name descriptors. E.g., - 'the LORD', 'haShem'
Literally 'the name'), 'l'Eternel' (French Bibles); Adonai – Fox, CJB.
Even in Exo 6:2 ('I am YHWH'), only a few have the divine name kept in this verse – KJV
(but in only a few places; most other places it is replaced by 'the LORD').

[As to ‘God’ in the Scriptures as someone to be worshiped, it can only belong to the category
of ‘person’. God as someone to be believed is a mighty one, almighty. The Sun is a mightiest
one as far as the biological existence (incl. man) on the earth is concerned. (Cf. the ancient
Egyptian sun god ‘Ra’.) Though personified, it cannot be a god since it is not a person.
Mythological gods of Greek, Rome, and in Hinduism, are nothing more than representation of
some attributes and roles. Is ‘God’ real? God is not a false (concept); but there is abundance of
falseness in it as the word is used. Same for ‘Jesus’. Am ‘I’ real? ‘I’, however, cannot be false
as it is the very center of I-consciousness. The same is applicable to any word, term, idea,
notion, or concept that to have any meaningful argument it is only possible within the limit
which act of unequivocally and logically clear defining them is possible. E.g., ‘hell’ is real?
‘Satan’ is real? ‘Heaven’ is real?]
Cf. Definitions – ‘divinity’ ‘divine nature/essence’ ‘deity’ ‘godhood’ ‘god-being’ ‘god
notion’ ‘god reality’.

God confusion and God conflict all begin with the word problem. Everyone, believe or not, has
god/God. But all are different God. No one believes the one and same God, unless under their
religion. It is one of a few most frequent words in the Bible, it demands us to tackle how to use it,
in order for us to communicate meaningfully on the common ground about ‘God’ and all that
 follows. In a sense, God is not God. Which God? Unless specified as ‘God of the Scriptures’,
‘God Almighty’, ‘God the Most-High’ (- Hebrew expressions), ‘God of Abraham, …, Moses, …
Yeshua’, the word God is not much different from a pagan god. So, when we hear ‘g-o-d’ or read
‘God’, we have to know at the beginning what God and which God before we can continue on the
subject.

We should distinguish before we can state or discuss anything to do with ‘God’ in three
major categories in our language:
1. Secular – e.g., use it as shamanistic idea, deistic, polytheistic. Often blurred
with any ‘supernatural’ ‘spiritual’ something. It is the one to whom people
‘bow down’ ‘rubbing hands’ ‘kneel down’ ‘invoke’ ‘begging and petitioning’
esp. to fend off ‘evil’ and misfortune, and for ‘blessing’. It is often used in
meaningless expletives – O-my-god; g-d damn; etc.
2. Religiousa – each religion or denomination claim their own ‘God’. E.g., many
Trinitarians have ‘Jesus’ as their God (in addition to two other Gods – Father
and the Holy Ghost); some claims ‘Jesus’ is same as ‘Jehovah’. Keep their
thoughts veiled with technical jargons, such as ‘person’, ‘Godhead’, etc.
3. Biblical – often read as if religious term, the Bible is clear that it is the
Creator God, God of Abraham, Isaac, Yaakob, Moses, David, and of Yeshua.
IRENT renders the arthrous Gk ho theos (the God) as 'the Elohim'.
Anarthrous one as ‘God’.

So, in the statement ‘we believe God’, are we clear whom we have in mind? How can
we be comfortable and keep ‘our face’ when we praise ‘God’, with the same we often
nonchalantly dishonor in our speech? That is one of the reasons why the God we believe
is not the one and same, the only God. We have same situation with the name ‘Jesus
Christ’. With the correct original name Yeshua the Mashiah as in the Bible, it is not
possible to be used in an expletive from the mouth of people, church-goers or not alike.

¶ Let me consider a statement, <I believe God> (or, 'We believe God' 'They believe
God'). For the same matter, even its negative statement <'I don't believe God>, any
meaningful argument is only possible when we agree that there is what we call
'God'/'god' and we should find a common ground what is the (working) definition of the
word ‘god/God’.

Such a statement requires clarification of three interlinked questions - 'what God is',
'which God' and 'who (that) God is'. Then there is an overriding logical and linguistic
question - 'what does it mean by the word 'God/god'. This applies same way the
statement <I have God> (or a god).

The word 'God/god' is an English word of long history to refer to a mighty being beyond
mortal humans that is believed to have control of people, history, and the nature. It is
used to translate Greek theos, Hebrew Elohim or El. It is not a name, but often used as a
title (to refer to, or to call).

Only the context (not simple capitalization as God or Elohim) tells this word do refer to
the Biblical God (the Elohim Elohim of Israel, of Abraham, of Isaac, and Yaakob, and of

a
It also applies non-Christian as well as pseudo-Christian ideas (such as Deism, New Age /
spirituality movements, etc.). What is called God is not the God of the Bible, but rather amorphous
undefinable ‘Force’, ‘spirit’, or ‘spirit of a god’ as shown the examples of their expressions such as
‘God is in you’; ‘God and I are one’, ‘We are part of God’ ‘is everywhere and in everything’ (NCV
Eph 4:6), ‘God is the same as man’, etc.]
 course of Yeshua). In English, 'God' is used in as other than biblical usage (curse word).

God confusion

God confusion: Cf. '; God ' (problem of the word God)

 Often used as other than a title, God is not a name! The word itself does not refer
to the Almighty Creator in the Bible. The word can be applied to any. However,
Yeshua never used this title for himself; no one in the Gospels called him as such.
When it has become used for him in the history of the Church (Hellenistic,
Constant Catholic, and then Roman Catholic, Orthodox, and Protestant Church),
‘Jesus became God’, ‘Jesus is made God’ in the Constantine Roman Christianism
history – a reconstructed figure who is worship as God in the line of the Trinitarian
doctrine. In a sense, the word ‘God’ is as a ‘divine man’. Depending on how one
defines the word, the two opposing claims ‘Jesus is God’ and ‘Jesus is not God’ is,
strangely enough, not contradictory. Note that Jesus figure is that of Church, not of
the Scriptures. Even His name in the Scriptures is not 'Jesus', but 'Yeshua'.
 ‘He knew God because He was God!’ is a typical nonsense by Israel Wayne
(2014), Questions Jesus Asks p. 140.
 “A is God; B is God; and C is God. All together there is one God” – a Trinitarian
math. Why not counted as three Gods, or three gods?
 ‘The name of our God is Jesus” – a nonsense by many pastors and scholars. What
about the name 'YHWH' (Cf. Jehovah as in KJV or Yahweh as in Jerusalem
Bible)?
 Pray to God in the name of Jesus→ Jesus is God → Praying to Jesus in the name of
God? → Where is God the Holy Ghost, hearing such prayer, sitting on his/its/her
throne? On the left of God the Father?
 I am a god; you too (‘possible after death?). The God was once a man. – Mormon
belief.
 If God, why evil?
 God is immortal. Then how did ‘God’ (‘God the Son’) suffer and die on the Cross?

Linguistically God problem is confusion and mix up with ‘generic God’, which is equally applied
to other Gods other than the Creator God – Elohim of the Scriptures (OT and NT)
Nature of God vs. character of God vs. attributes of God.

Person, person, personhood, personality, personity; human person, non-human person. Someone is
a ‘divine person’; it does not mean he is ‘God’.

“God is a person”, yeah? God is not a person. God is beyond the notion of ‘person’. God is per-
sonal? a ‘personal God’ – what does it mean by ‘personal’? personable? A ‘person god’? God the
person?
– it all depends on what the heck is God, what the heck person, and what the heck is personal.

God’ nature – What the heck is nature here? What is nature – what is its meaning, definition,
sense, usage or word-image?

E.g. ‘God is spirit’, yeah? Is it or is he spirit? Or Spirit? What God? What the heck is spirit or
Spirit? Cf. 'The Elohim is spirit' (Jn 4:24). /as spirit; /x: a spirit; /x: Spirit; /x: the Spirit]

*God vocabulary:

Vocab 1: theos, ho theos god, a god, gods, a God, God, the God, deity, goddess
→ God! What God? Which God? Whose God? To whom? – all unconnected to the Elohim –
the very God [YHWH Elohim in the Bible].

Vocab 2: divine, divinity, divine nature (cf. God's nature, essence, substance); divine power and
majesty; God's; deify, deification (theosis);
* theotēs Col 2:29;
* theiotēs Rm 1:20;
* theios Act 17:29; 2Pe 1:3, 4;

Vocab 3: See "* God the Father".

Vocab 4: (unbiblical Trinitarian lingo) 'God the Son' 'God the Holy Ghost', God whose name is
Jesus (God Jesus).

The word 'god' 'God' is used as a translation word in English for Gk. theos or Heb. Elohim or El. in
the Bible. It is a not a name, but a descriptor, an epithet. It is often used as title, but only rarely in
Gk. vocative thee (2x Mt 27:46). [Cf. problem with capitalization in the file <Introduction to
IRENT translation>.

'To believe God' is like believe someone, believe something. It is not same as 'to believe in the
God' [of the Scriptures, Elohim]. The Bible tells there are many gods/Gods. Heb. 'elohim'
(uncapitalized; rendered as 'gods') is also for human beings, like the judges in the history of Israel
(Jn 10:34; Act 7:40) or pagan gods (Act 14:11).

When most speak of 'God' it may not be same as the God which is in the Bible who has the Name
(Tetragrammaton), not of several Gods – God the Father, God the Son, God the Holy Spirit, God
the Holy Ghost, Trinity Godhead; God the compound. Trinitarianism is a simply polytheism,
disguised by complicated theological propositions and pronouncements – all are obscured and
made not understandable – what they call 'mystery' which none of them clearly understand –
unable to articulate in their sophistry. The 'God' is actually not of monotheism but monaltry
(henotheism) in the Bible.

Delitzsch:
Elohim – "God; gods; judges" As a singular noun (i.e., used with singular verbs and
adjectives), Elohim refers [in OT & in Judaism – ARJ; in usage not in quite same from that
which is use as a translation word in IRENT, though its referent is the identical.] to the God
of Yisra'el. As a plural noun, it can refer to either foreign gods, other supernatural beings,
or human judges.

Delitzsch Hebrew Gospels (2011)

THE NAME OF GOD

Although God is called by many names and titles in the Scriptures, one name in particular
holds an especially sacred status. This sacred name, spelled with the Hebrew letters yod,
he, vav, and he, is often called the "ineffable name". It is also called the Tetragrammaton,
which comes from the Greek words for "four letters'. In Hebrew people often refer to it as
ha-shem ha-meforash, which means "the explicit name".
'
Most translations render this name as "the LORD", in keeping with ancient tradition. This
name is not pronounced as it is spelled; rather, a circumlocution, or substitution, is used. In
a sacred context such as a public reading or during prayer, it is customary to read the name
as Adonai, which means "my great Lord". Following this custom, the Septuagint and the
Greek New Testament substitute the term kurios, Greek word for "Lord", where the sacred
name would appear. In a more mundane context such as common conversation, it is
preferable to use the term HaShem, which means "the name".

…
In this book, we have used the term HaShem to represent the sacred name. If you are using
this book in a formal public reading or prayer, read it as Adonai where appropriate.

Since this book contains the name of God and the words of the Scriptures, it should be
treated with special care and respect. For example, Jewish law prohibits that sacred books
be handled casually, placed upside down or on the floor, or brought into a restroom. It is
also prohibited to use a sacred book for uses other than reading.

‫ אֱלהִים‬H430 elohim Gen 1:1

‫ ַאלָּה‬H426 elah Ezr 4:24
‫ אֵל‬H420 el Gen 14:18

https://hebrew4christians.com/Names_of_G-d/Eloha/eloha.html

The Elohim in OT is the only one who has one and only name. The phrase 'Names of God' is
misleading; it is not about 'many names', but how the Name appears with other various
descriptives/epithets/titles.

Eloah and Eloah Constructs given in Tanakh

‫אלהים‬
Eloha – Mighty, powerful one

Introduction
The word Eloah is the singular (or dual) of Elohim and appears more than 70 times in the
Tanakh, primarily in more poetic passages. The root-meaning of the word is unknown. It is
generally thought that the same divine name is found in Arabic (Ilah as singular "a god", as
opposed to Allah meaning "the God" or "God") and in Aramaic (Elah), though note the term
Allah is "borrowed" from the original language. In the Tanakh, the singular form is used in six
places for heathen deities (e.g., 2Ch 32:15; Dan 11:37-8;), though in the majority of cases the
name is used for the God of Israel.

Note that the final Hey uses a Mappiq, and the syllable uses the furtive patach (e-lo-ah).

Eloah and Constructs

For each name in the list below, I provide the following information:
1.The Hebrew text for the name
2.The most common English transliteration (in italics)
3.A definition for the name, references to the Tanakh, and frequency information
4.Additional comments, if applicable.

God
Eloah. [basic form] H433
"God" (a singular form of Elohim) that appears over 70 times in the Tanakh.
References: ‫ אֱל֣ ֹו ַה‬Deut. 32:15; 2 Chr. 32:15; Neh. 9:17; Job 3:4, 23; 4:9; 5:17; 6:4, 8f; 9:13; 10:2;
11:5ff; 12:6; 15:8; 16:20f; 19:6, 21, 26; 21:9, 19; 22:12, 26; 27:3, 8, 10; 29:2, 4; 31:2, 6; 33:12, 26;
35:10; 37:15, 22; 39:17; 40:2; Psa 18:32; 50:22; 114:7; 139:19; Prov. 30:5; Isa. 44:8; Dan. 11:37,
39; Hab. 3:3.

Eloah. [basic form]

This is a (defective) spelling variant found in the Tanakh. Some think this form is dual whereas
Elohim is considered plural.

The God of Jacob

‫אֱל֣ ֹוַּה‬
Eloah Ya'akov.
The God of Jacob. Psa 114:7.

The God of forgiveness

‫אֱלֹוַּה‬
֨
Eloah Selichot.
The God of Forgiveness. Neh 9:17.
Additional Information

Here is some additional Information about the Name Eloah (from the Theological Wordbook of the
Old Testament):
Eloah. God, god (ASV, RSV similar). The exact relationship between this name for God in the
Scriptures and El or Elohim is disputed and far from settled. It occurs in some of the oldest OT
poetry (Deu 32:15, 17) and very frequently (forty-one times) in the debates between Job (an ancient
believer) and his friends. It appears therefore to be an ancient term for God which was later dropped
for the most part until the time of the exile and after, when there was great concern for a return to the
more ancient foundations. It is not frequently used outside Job. It occurs once in Isa, once in Prov,
twice in Hab, four times in the Ps, and then in the postexilic books: 2Chr, Neh, and Dan, a total of
five times.

Marvin H. Pope in his Book, El in the Ugaritic Texts, has noted that Eloah never has the article
although it is once determined by the suffix (Hab 1:11) and found once in the construct (Psa 114:7).
He further points out that it never occurs in combination with another divine name.

We shall first look at the usage outside Job. Three times it occurs in parallel to "rock" as a
descriptive term for God (Deu 32:15; Psa 18:31 [H 32]; Isa 44:8). Once it is found in a context in
which God is described as a shield to those who take refuge in him (Prov 30:5). Three times it is
used in a context of terror for sinners (Psa 50:22; Psa 114:7; Psa 139:19).

This would suggest that the term conveyed to God's people comfort and assurance while conveying
fear to their enemies. The concepts of strength and might conveyed by the term are further seen in
the three successive verses of Daniel's vision about the great anti-god (Dan 11:37-39). Here the anti-
god's god (Eloah) seems to be "strength" itself. In Hab 1:11 the term is used similarly.

In Hab 3:3, the prophet speaks of Eloah coming from Teman. In Job, Teman is associated with one
of Job's three friends, Eliphaz (Job 4:1). Interestingly, the term Eloah, used for God, is
predominantly used in Job by Job and Eliphaz in their debating. Only in one context does Zophar
use the term (Job 11:5-7). Bildad never does. Of course, Elihu uses it, perhaps in imitation of the
former speakers (six times in chapters 33-37). God himself, in speaking to Job, uses the term twice:
once in a context of his providence and once in parallel to "the Almighty" (see our discussion on the
concept of might associated with the name).

This term for God was usually clearly used for Israel's God, the true God. This is evident from the
fact that the Levites in the postexilic period used the term in quoting the descriptive revelation of
God given in Exo 34:6-7, where the original revelation to Moses had used El and Yahweh (Neh
9:17).

The Hebrew word is quite similar to the Aramaic Elah, the usual name for God in Biblical Aramaic.
It has been suggested that the term has come, via Aramaic, from two elements: El and Ah (a
shortened form of Ahyeh, Exo 3:14, "I shall be," the designation of Yahweh in the first person;
Feigin, Samuel I., "The Origin of Eloh, 'God', in Hebrew," JNES 3: 259). This suggests the
possibility that originally two separate gods were involved and later combined. Such a suggestion
does not seem likely inasmuch as the term is in the Scriptures almost always used as a designation of
the true God.

It is probably akin to the term El. It was in use quite early, then, after a period of neglect among
God's people, the term was revived to a limited use perhaps through the contacts with Aramaic,
where a similar term was in constant use.

Source: The Theological Wordbook of the Old Testament, by R. Laird Harris, Gleason L. Archer Jr.,
Bruce K. Waltke, 1980.

What the heck is elohim?

https://youtu.be/J2YTIKykz50 <Did Christians Find the Trinity in God's Name? Rabbi Tovia
Singer Responds to Missionary Claim>

Objection! Here 'name' is not name, but title or descriptive. 'God' is a word, mostly used as a title,
but it is not 'name'. Same for 'Elohim'. Only one name is the Tetragrammaton. He is the only being
who has one and only name.

Exo 7:1 Then YHWH said to Moses, "I have made you as a god to Pharaoh; and Aaron thy
brother shall by your prophet"

as a god ░ [H430 'elohim' in TaNaKh'] /as god – KJV; /[as] a god – LSV; /a god – NAB; /as God –
NKJV, NSAB; /x: the God of Pharao – Douay; /as God – most; /x: like God – NIV, ESV, HCSB,
GNT, NRSV (- acting like a god?); /in God's stead – JPS; /
It means God is going to use Moses as a vessel through which His word is come through.
Someone speaking on behalf of God is called 'god' [Why not Yeshua in NT? – ARJ]

/a god – KJV, GW; (= 'as a god'); /as God – NASB; /as God - NKJV; /xx: like God – NIV, ESV,
HCSB, NET; /in God's stead – JPS; /xxxx: the God (of Pharaoh) – Douay;

H430 elohim (2598x) God (Gen 1:1), 'the God' (Gen 5:25; Deu 4:35; 7:9); gods (Exo 18:11; 1Ki
18:24 Baal), judges (Exo 21:6)
H410 el (248x) Gen 14:18 ('Most High El'); Gen 16:13; 31:13 (the El of Bethel); 35:1 (a god);
'power' – Gen 31:29; Deu 28:32 (no power in your hand – ASA, JPS; /strength – NKJV; /might -
KJV) ; El Shaddai – Gen 35:11
elim [pl.] (248x) Psa 29:1 "O sons of the mighty ones" /O sons of the mighty – NASB; /> O ye
mighty -KJV; /xxx: heavenly being – NIV, ESV, NASB, NET;

H426 elah (95x) Ezr 4:26

Sol Invictus – as Roman God.

"God is not God, but God is God." Is 'God' not a being but a force?

"We should think of God as the creative force behind and in everything, rather
than as a supernatural Architect on as interventions Maintenance Man."
– Wijngaards (1995), How to Make Sense of God, p 77

[A Catholic baloney! bold and italics are his.]

The common English word 'God' is 'a mighty one' in its basic sense. Basically, it is same as
God-being, it is where it is used as a title or as a referent to the God (the Elohim). It is
mostly frequently used as a translation word in the Bible, the Hebrew word 'elohim' and the
Greek 'theos'. It is used as a title; it is not a name. It can be applied human beings in and out
of the Scriptures; or even inanimate objects (in primitive religions).

“God is God”? “God is not God” – for these opionated statements (i.e., arguments) the word
‘God’ needs to be quotation marks, i.e., ‘God’ is not God. All depends on what is meant by
the word 'God'. Is God 'God'? When in reference to the biblical 'God', it is 'the God', whose
name is YHWH (Hebrew tetragrammaton). Does Christians believe this God? Believe
YHWH as their God, the God of Abraham-Isaac-Yaakob-Moses-David? Yes, the same God
but believe the very God Yeshua shows Him as Father. When 'Jesus' of Christian religion be-
came 'God', practically of a religion of 'God Jesus' ('Iesus Deus'), there comes a conundrum
of linguistic & literary issue at the bottom of theological issue. When 'Father' (which itself is
not defined) is 'God', and 'Son' (which itself is no were defined other than in circular argu-
ment) is 'God' and so on, and here 'God' is not defined, there is something illogical with the
statement that there is only one 'God'. The name of 'the God' which the Scriptures shows is
being put out of our daily language by the vast majority of people who reads the Bible. That
the God has a name itself is not much of significance for our life. 'OMG!'- nothing to do with
whatever 'God' is. For those who say ‘Jesus is God’ or ‘the name of their God is Jesus’, the
word ‘God’ means a god-being, a deity – which is the belief of the Constantine Church, con-
trary to the whole Bible.

Even in the books on 'God' as its subject the word is not defined well. Nor we rarely find the
Divine name mentioned on its pages. Even the phrase 'the God' is also used for their 'Jesus
Christ'. See below for <* Jesus as God>.


*God is not God!

What the heck is god to begin any argument on ‘God’? What is God? What God, Which
God, Whose God? God of religions, atheism? The dead God of Nietzsche? God among gods
of Greek-Roman or other ancient mythologies?

The word ‘God’ is not enough cover what the God [i.e. the Elohim] of the Scriptures
(TaNaKh and NT) is, who is none other than YHWH the Elohim.

All the talk on ‘God’ is just God who belongs only to those say God and talk about Him and
make good use of a personal and religious use. In the literary and linguistic sense there is no
difference btw God and god – both denotes a god-being, a deity – a mighty one. Most cases it
is used a as title. When you believe such a title, e.g. ‘I believe God’, it is in the same way we
say. ‘I believe a weather news. Some may not believe or don’t want to believe or don’t like.
But that does not change a thing. Everyone can believe it, or may not believe it. It’s a choice
to be made and it should not affect or interfere others – it may cause a ground of persecution,
excommunication, condemnation, etc.). So, when God is not God, we have to ask – ‘what the
heck is god to begin with for any argument’ what the heck is ‘believe’? what God? which
God? whose God? the God? or a God? or a god? Believe it; so then? Not believe, why not?
So what?

If ‘God’ is someone to be ‘worshiped’, what is ‘worship’? More than veneration and

adoration? To worship is to do something to God-being? How? When? Offerings?
Sacrifices? Temple and altar? Performing rituals before his icons or statues? Or
worshiptainment (‘worship entertainment’). ‘Call on the name of YHWH’ (Gen 12:8);

OT – synagogue, tabernacle, temple, altar; feasts, tithes, and sacrifices (offerings).

God, God-being, deity, divinity, Godhood, Godhead, gods,

icons, statutes, cathedrals – all men-made, men-pleasing. Rituals, rites, rules, regulations,
routines, laws.

John D. Watts, Elements of Old Testament Worship,

Journal of the American Academy of Religion, Volume XXVI, Issue 3, July 1958, Pages
217–221, https://doi.org/10.1093/jaarel/XXVI.3.217
 Problem words: '*divinity' vs. '*deity'
- 'divinity' – of being divine – e.g., ~ things, persons, gods;
- 'deity' – (1) being a God (2) a god-being
Conceptually, the God of the Bible (the Elohim; YHWH Elohim) is beyond the reach of
these words – divinity and deity.
Ref. Hicks - Metaphor of God Incarnate (2nd ed. 2005) - Ch. 4. The Church's Affirmation of
Jesus' Divinity (x - Deity) – See in Collection.

'There is God.' 'Believe God.' – what the heck is God? what God? which God?
whose God?

 'one God'? – "even demons believe that (there is one God)" – Jam 2:19.
 'Christian God' (God Christians believe) is not identical with God in the NT. There
are many different Christian Gods, God of Christianism (i.e., Greco-Roman
Christianity) – e.g., God the Father, God the Son, God the Holy Ghost, Trinity
Godhead (Trinity God?), 'God Jesus', God of Catholics, God of the Protestants, God
of other different religious denominations, sects, divisions, movements, churches.
 God whom Jewish people believe is /Jewish god' which does not mean same as 'God
of Judaism'. They usually refer the Elohim as 'Hashem' ['the Name'].
 God whom atheists believe is the very own self. God whom Muslims believe is called
'Allah'. a
 ‘God’ in NT [‘ho Theos’, ‘the God’; rendered as ‘the Elohim’ in IRENT] is the very
God whom Yeshua called 'Abba' ('Father').

In our everyday common English usage, the word 'God' (or 'god') has varied meanings and
used differently. This is not limited to the word 'God', but virtually any word. It is easy to
grasp this linguistic/literary aspect of the word when we encounter the seemingly simple
state 'A is A', we do not consciously mean in literally mathematical precise precision 'A = A'
of an /equative statement, but rather 'A is as A'. When we have a father for example, we can
convert the statement 'I am a father' into 'I am as a father', the result of which is of different
focus, from equative of identity to adjectival qualitative. The same hold true with any other
word. It is especially useful to see the statement 'God is God'. This statement may suggest
God = God; however, depending on what is meant by the words, the opposite 'God is not
God' is equally true and non-contradictory. For this sort of analysis, it would be clearer if
we put the words in a quotation mark, e.g., 'God' or /God/. This would force the readers to
see the word is not as they think they are.

a
'[There is] No god but God' cf. (‫ اَل ِإ ٰلهَ ِإاَّل ٱهلل‬lā ʾilāha ʾillā llāh) or 'No God but Allah' – the first half
of /Shahada Islamic Creed. Note: Allah is not the name, but it simply means 'God'. Cf. 'no God but
Allah'.
*God problem

(a) 'what God is' – What God? Which God? Whose God?
'god' - a person (e.g., Caesar) or a thing (e.g., Sun, Moon); /gnostic god
(b) 'who God is' – Biblical vs. theological.
 "God is God"
 ‘God’ is not God;
(c) ‘whose God’ and ‘which God’ – God Galore – Of Israel, Christians,
Catholics? Of Mormon, Tongue-babblers, Muslims, Shamans (신주 神主),
Shinto? Of atheists? Of Nietzsche (the God who is dead)? Of Agnostics? God of
those ‘who cares about God’?

Notion of God – is entertained differently by different people – by those believing 'God'

(theists), even by atheists or those claim that God is dead. Buddhism does not entertain
notion of God (as a divine being).

'God'? 'Believe in God? What God? Which God? What does it mean by 'believe God'?
Believe in God? So? So then? What does it mean then by 'not believe God'? What
difference does it make? Whose God? Which God, of which religion, of which
denomination? Note: God in the Bible is a translation word; it's not a name; it is a title or
entity. God in common English usage is not same as the God in the Bible, which is not same
as God by the Church. For many, 'God' is little more than a God somewhere, even in the
expression 'I believe in God'.

The statement 'believe God', 'believe in God', or even 'God is dead' or 'there is no God', all
by itself is meaningless, unless the context tells unambiguously which God, what God, and
whose God they are talking about.
Cf. Someone wrote: "God" isn't in the Bible
(https://progressingspirit.com/2018/02/08/god-isnt-in-the-bible/). Yeah, the 'God' he
wanted to write out, probably not his own 'God'.
Cf. Within the text of Larry Hurtado, God in the New Testament Theology, the word
is always "God" with the word in quotation mark.

God of the Bible vs. God of religion vs. God of Church. The One to be worshiped?

Believe God? Believe in God? Have faith in God? 'Believe in Him' is to put trust on Him as
the Lord of Life – Master over the created world and humanity with His love.

*God problem, that is, the problem of the word 'God' itself – 'what God is', not 'who God is'
— logomachy [a dispute about or concerning words] 'what God is' and 'what is meant by
'God' – linguistic literary approach before going into the God problem of theological and
religious issues ('theology') on 'who God is'.

'a god' 'gods' – note: the indefinite article (English) not just says 'one/a' but denotes a
member of the class. [E.g., problem of NWT translation of Jn 1:1c 'and the Word was
a god' – this has two issues: one is the word 'god' uncapitalized. It is English
convention for a pagan god; another is that 'a' connotes one of many others (a member
of the class), which includes pagan gods. The overriding problem is the lack of the
definite article for 'God'. It is a common English convention in every day usage,
including translation of the Bible. It is simply a left-over of the Latin (Vulgate) a and
 even so, Latin has no grammatical articles. With Latin, when they say 'God', the
expression 'the God' (in Greek) is no longer to be concerned. Same for 'a holy spirit'
vs. 'the Holy Spirit' – no difference; that may be why most English Bible has almost
exclusively 'the Holy Spirit', whether Gk. text has the article or not.

'a God'; 'God' = 'God-being';

'God' in the most NT translations is for ho theos ('the God') as well as theos
(anarthrous) in wholesale fashion, without taking in the presence of the article in the
NT text. IRENT renders the arthrous as 'the Elohim' (or, my Elohim, your Elohim);
the anarthrous variously as 'God' (e.g., 'our God', ‘your God’).

Thematically comparable to the notion of 'king':

King; a King; the King
the prince is the son of King; he is 'King' as King, not 'a King', nor 'the King'.

To an unambiguous statement, "I believe God":

<Response 1.> – what is meant by 'God'? Not 'god'? A god? The God? What God?
Which God? Whose God? * What the heck is God, anyway? ‘What the heck is God
to begin with (any discussion on it)?
Anything/anyone can be 'God'. Anyone can be 'worshiped' as 'God'. Does it make
'God'?
<Response 2.> – Is it 'I', is it 'believe', is it God, which is in focus or prominence? –
‘speech setting’; How is 'God' different from 'god'?
What is 'God'? and Who is God?
<Response 2.> –So? So then? So what? For what?
Linguistically and literarily speaking, the statement that "someone is God" cannot be other
than "someone is as God'. [For primitive religions, it is also true for a particular 'something',
i.e., 'something is as a god'; it is not 'something is a god'. E.g., sun god, moon god, etc.]

'God', ‘god’, 'God-being'

Heb. 'el' – god, God;

'god' – uncapitalized for a pagan deity
God-being – 'a mighty one'; 'God' for a title or a label;
ělâhîn H420 'gods' – (Daniel 2:11, 47; 3:12, 18; 4:8, 18; 5:4, 11, 14, 23)
elohim H430 'gods' – Psa 82:6 [Cf. 'Elohim' w/ singular verb.]
'gods' – Jn 10:34 (← Psa 82:6), 35

a
the only translation used by the Constantine Catholic Church, which prohibited lay persons to access to it,
until the vernacular translation appeared in German when Martin Luther translated (completed 1534).
 The word 'God'a is used a translation word in English Bible for Hebrew Elohim (which
takes singular verbs; cf. 'elohim' when taking plural verb) and elb in OT. It corresponds to
Gk. theos in NT. It is not a name. The basic sense is a god-being or a deity – a mighty
one. It can be applied to anyone or anything, depending on how it is used. It is not
necessarily the very 'God' of the Bible but simply a deity as an objection of worship by
human being. In the English Bible the word 'God' is often used as a title (appellation).

It is capitalized in English to differentiate from 'god' which is used for a human being or a
pagan deity. Capitalizing itself does not make help as it is not for spoken English. Only
the context tells what is meant and referred to. When it is used as a generic term, as used
outside the Bible, it is not capable of to tell what God is or who God is meant. Even the
same speaker may mean God differently on different times as the word itself may be used
in the different context.

It occurs mostly as the arthrous noun ho theos ('the God'; IRENT renders it as 'the
Elohim'). It is rendered as 'God' in most English bible translations, as it is an English
convention to use no definite article with 'God'. This practice does give rise to confusion,
contradiction and contentions in different theology and doctrine. c This ‘God problem’ is
the linguistic problem of the word 'God', not the theological/philosophical God problem
–– what God is and who God is.

In this line, it is not incorrect to say <Everyone believes 'God'> whether it is God who is
dead (for Friedrich Nietzsche 1882)d or God who does not exist (for atheists). Whenever
and wherever we say or hear the word God, it is not clear what God, which God, and
whose God.e For those who believe a dead God or who believe non-existent God do
believe a deity – it is 'me', the very self who has absolute control and power.

Using a rhetorical question 'Does God exist?' 'Where is God?'f Here we are dealing with
not with 'the God' (Elohim), but about 'a God' as what we mean by 'God' is usually not in
mind. The last question is equally pertinent to atheists g; they have to know what God is so
that they can refute it. A similar problem exists with 'the Lord'.h

a
Different languages and societies come up with their own word (sometimes more than one word and occasionally
in competition because of different sense and significance as well as word history). An agnostic position on ‘God’
may be understood in this line, if we put the lack of faith in God itself aside. In Korean – 하나님, 하느님, 신 (神).
The word 'allah' as a translation word in Arabic Bible?
b
[Cf. three words, el, elohim, and YHWH, occur in Jos 22:22a]
c
The most significant example is Jn 1:1b (ho theos) & 1:1c (theos). Both as 'God' in most Bible translations. Cf.
'God' and 'a god' in NWT. NEB has 'God' and 'what God was'. IRENT renders the arthrous theos as 'Elohim'
throughout.
d
www.age-of-the-sage.org/philosophy/friedrich_nietzsche_quotes.html [Note: The God who is dead is his own God.]
Reading material https://bigthink.com/scotty-hendricks/what-nietzsche-really-meant-by-god-is-dead
e
E.g., God of Catholics, Protestants, Messianic Jews, Jews, Muslims, Mormons, and others – hardly same God.
f
Cf. 'God is everywhere' 'God is in power, in charge, but not in control', etc.
g
"Where is God?" … Is it a good question? Is it a rhetoric? But, the answer (or response) come up first should be what
God? Or which God; and then whose God (yours? Of church? Of some religion?
Cf. Mikhail Bakunin: "If God really existed, it would be necessary to abolish Him" in response to Voltaire's aphorism:
"If God did not exist, it would be necessary to invent Him."
h
Cf. 'There is one God, the Father, … and one Lord Yeshua the Mashiah' [1Co 8:6] – This verse is simply brushed
aside by the Trinitarians as they believe their three-in-one Trinity God with 'God the Son' = 'God Jesus' with 'Jesus'
being the name of their God (= god) and their favorite 'God the Holy Ghost'.]
 [See also in Essentials of Vocabulary for Reading IRENT]

God: Problem with the English word 'God' – ‘God problem’ ‘God confusion)

The basic meaning of Greek word 'theos' is a deity, a god-being. Only the arthrous noun
ho theos ('the God')a can refer to the true, the only God of the Bible.b

In English, anyone or anything may be called 'god' in the sense of ‘mighty one’. Note that
capitalization is appropriate only when it is used in reference to the one only god. In
written English usage, however, the capitalized word 'God' is often used in reference to a
god-like being, human, thing, even a pagan god or a personally concocted god, while
most English Bible translations the same is, in most cases, in reference to the Creator.
Only in the context we can see that the word ‘God’ means 'the God' which refers to the
true God (Elohim) of the Scriptures. Someone/something is labeled/called/designated as
'God', does not have much meaning as it is a notion, not identity. This is easily seen in
the common usage in English language (i.e., 'O my god', 'God willing', etc.). That is, it is
a generic god/God. Hence, the statements such as 'we believe God', 'God is dead', 'afraid
of God' etc. lacks what the very statements are pointing to. To such statements, the only
sensible response is 'what God?' 'What is 'God'?', 'Then?' 'So then?', etc. All strayed into a
nameless God which serves their agenda effectively.

When someone says, 'I believe God', do run away from.

Unnecessary confusion within a religion or between religions is that the word ‘God’ itself
is not of same sense and not of same usage. Even when we utter it, the sense may not be
same. God of someone or some religion and God of others cannot be same all with
different image, definition, identification, and characterization. In the Bibles, this is one
of the most common words. We should know that ‘God’ is simply a translation word
used and inevitably and necessarily brings non-biblical ideas and meanings along with it,
peculiar to the indigenous socio-cultural setting (religious, philosophical, linguistic
heritage. It is a generic word and a name. Only the context tells what is referred;
capitalization is does not help since the pronunciation is same.

a
Cf. uncapitalized 'god' in English translation of NT should be used only for pagan deities or god notion.
b
'the God' = the Almighty Creator, 'YHWH Elohim' (/x: the LORD God. e.g., Gen 3:8; 2Ch 6:41) or
'Adonai YHWH' (e.g., Exo 23:17; Jdg 16:28; Amos 6:8) = Elohim of Yeshua. He is the Creator, the
Revealer, the Restorer (restore the original image of the created).
God vs. the God

‘God’ vs. ‘the God’ - *rendering of Gk. theos and ho theos:

(1)The arthrous ho theos (‘the God’) is rendered as ‘the Elohim’ (with the
definite articles are not thrown away as in English convention) consistently
throughout NT (such as my/your/our Elohim, YHWH Elohim, Elohim our
Father, Elohim the Most-High, Elohim the Almighty, Elohim our Savior, etc.).
In a few places, it is as ‘the god’ for a pagan deity a. What this Greek refers to is
depending on the context and the intention of the speaker. A problem case is in
Jn 20:18 ‘Elohim of mine’ is no other than Father of Yeshua (as 20:17; also
17:3; 14:20), not Yeshua himself with a newly concocted title for Yeshua.] [Cf.
*Remote definite article b]
(2)The anarthrous theos (‘God’ 'a God' 'a god') as 'Elohim' in most cases
(including vocatives Mt 27:46 'Thee mou') aside from non-biblical or
pagan god entity 'a god' 'a god-being' 2Th 2:4) (as in 1Co 8:4); the notion
of god-being (person or non-person), or god-principle (non-person).
[E.g., Jn 10:33]
Rendered with some exceptions as:
 'what God is'c when it is in contrast to 'who God is' (← ho theos 'the God')
 In compound words, e.g., ‘God-fearing’, etc. When used in pagan notion, it
is uncapitalized as is the case of plural ‘gods’.
 phrases with genitive theou 'of God' – often as <God’s>, e.g., ‘God’s curse’,
‘to God’s way’, ‘God’s law’, 'God's son', etc. [Cf. Mk 11:22 ‘faith in God’;
Rm 10:2 (‘godly zeal for God’)] [Cf. ‘God’s love’ vs. ‘love of God’ – See on
Greek grammar: subjective genitive vs. objective genitive; genitive of
source, etc. in the file <Walk through the Bible #1 - Words, Words and
Words>.]

By taking the linguistic and literary critical approach away from theological and
doctrinal, such a God problem can be completely bypassed when we borrow the very
Hebrew word as a translation word to be used in place of ‘God’ in the Bible. This makes
it possible to let the Biblical text come clearer, without being affected by theological and
doctrinal contentious issues among the various Christian religions, beliefs, and churches.

‘a god’ – this gives a word picture of ‘one of many gods’, including pagan and false gods.
‘god’; ‘gods’ – (god-being) –of human beings, mythological gods, pagan gods, anything
demanding ‘worship’
‘one god’, ‘one God’; ‘one and only God’

The word ‘God’ [in capitalization scheme] is not distinguishable from ‘god’ when used in
speech; even in written, it begs a question such as ‘what God’ ‘which God’ and ‘whose
God’. Often not the reality of who God is, but simply a notion of God-being. The word
‘God’ is not a name; it may be used for a title for any divine being, including human. That
a
E.g., Act 7:43 ‘the star of the god Remphan’
b
*Remote definite article: the definite article and its noun are separated by an interposed phrase.
E.g., (1) 'Elohim our Deliverer' ('God our Savior') - tou sōtēros hēmōn theou (in genitive) (4x) Tit 1:3; 2:10; 3:4; 1Ti
2:3; (2) Tit 2:13 'the great Elohim. Jud 1:25 '(v. 24) tō ~~ monō theō'; Ti 1:17 "Tō ~~ monō [sophō] Theō"; (3) "Elohim
of Abraham and Elohim of Isaac and Elohim of Yaakob" //Lk 20:37 //Mk 12:26 v.l. [Cf. //Mt 22:32
c
The syntax is similar to Jn 4:24 (‘as spirit’ or ‘what spirit is’) and to 1Jn 4:8 (‘Love’ vs. ‘what Love is’).
 someone is God or called God does not thing more than a simple description and does not
point to whom it is referred.

'God' is used in common English in various ways, be in religion, philosophy, or

anthropology. For many, 'God' in their common usage is little more than a deity, a God-
being —even in the expression 'I believe in God' and even in the mind of atheists – not
specifically the biblical God. Note: It is common understanding that 'god' uncapitalized
is for other than the very God of the Scriptures – pagan deities or human beings or things
in worship. Capitalization does not work in the spoken English.

In the NT, ‘God’ as a translation word carries different senses, which the Bible
clearly distinguishes by the grammatical definite article. It is mostly is ho theos
('the God') in Greek, while theos ('God') is less frequent. a

Our English convention of not using definite articles for some words does not
help distinguish between two, with the definite article used only rarely, simply
rendering as 'God'.b This actually stirs up unnecessary theological and doctrinal
arguments on 'deity' and 'divinity' of a person other than the very God the
Almighty, c thereby contributing 'God problem' – of religious and theological.

IRENT consistently translates differently for the word when it is arthrous or

anarthrous in Gk.
 arthrous ho theos (the God)
– which denotes 'Who God is' (identity) [its referent is YHWH Elohim]
– rendered as 'the Elohim'd stead of ‘the God’e
– Cf. almost all English bible translations wrongly translate only once in 2Co 4:4
this way (uncapitalized); some (Gaus) even adds ‘Satan’ in the text!
– Cf. ‘'the only Elohim' [Jn 5:44] ['remote article']
– Cf. ‘the god Remphan’ – for a pagan deity [Act 7:43]
 anarthrous theos
– rendered mostly as ‘God’
a
Often in genitive case. Anarthrous genitive theou ('of God'), rendered as <God's> > <of God>; akin to
adjectival 'divine'.
b
Mostly rendered as 'God'. A contentious example is Jn 1:1c 'the Word was God' – most; /'what God is, the
Word was' – IRENT; /'what God was, the Word was' (in NEB).
Here NWT has it 'the Word was a god' – Grammatically accurate as they assert, it is inappropriate as the
uncapitalized is for a pagan deity. It could improve by rendering it as 'and the Word was a God'.
c
Beside the Elohim, any 'God' or 'god' is created by men or by gods themselves who are created by man's
mind. They are not just pagan or mythological gods. They include anyone who is called and given the title
'God' and are to be worshiped. i.e., Caesars for the Romans or Mormon God and gods; even 'God the Son'
'God the Holy Ghost' 'God Jesus'.
d
Elohim’, a Hebrew word, is used in translation only in a small number of English bibles. Hebrew word
itself when written as elohim (uncapitalized) denotes 'gods'. When used as singular word, it is Elohim
(capitalized), but the definite article is usually not used. It is in a few places also used to refer to human
persons, angels, etc., esp. as a plural noun. [≈ ‘gods’ in Jn 10:35] www.revelations.org.za/Elohim.htm
(Elohim vs God).
e
Rendering it as ‘the God’ as a few bible translations do, may serve well, even as 'The God', with both
words capitalized. It is unambiguous and grammatically accurate. However, the problem is that this is
against a common English convention and diction.
– in a few places as '* what God is'.
*My God; My Elohim

[All are without exception (incl. *Jn 20:18) in refence to God, i.e., God the Father. No single case
where a human person is ever called ‘God’ or ‘my God’ in the Bible.

Rm 1:8; 1Co 1:4; 2Co 12:21; Phl 1:4; Phi 1:3

Rev 3:12 (4x) – of the risen exalted Yeshua (v. 10, 11)
Jn 20:17 (‘… my God and your God) – by Yeshua
*Jn 20:18 (‘my Master’ and ‘my Elohim) – by Thomas
Mk 15:34 (my Elohim, my Elohim) & Mt 27:46 ('my God, my God’) – by Yeshua

cf. your God - Jn 20:17; Heb 1:9; (quoting OT - Mt 22:34 //Lk 10:27 //Mk 12:30)
cf. our God - Jn 8:54; 1Th 1:3; 3:11, 13; 2Th 1:12; 2:2; Gal 1:4; 2Pe 1:1; Jud 1:25; Rev 12:10 (2x)
cf. God the Father - Eph 6:23; Col 3:17; Tit 1:4; 1Pe 1:2, 3; 2Jn 1:3
cf. the Elohim and Father of our ~ - 2Co 1:3
cf. the Elohim and Father - 1Co 15:24
cf. our God and Father - 1Th 1:3; 3:13
cf. our Father – 2Th 1:1; Mt 6:9
cf. God our Father- 1Co 1:3; 2Th 1:1
*Abba
[Cf. Isa 63:16; 64:8 "YHWH our Father" – 'Father of Israel'. Cf. Jn 8:41];

<O Abba¡>, the Father ░ [The fixed Gk. phrase <Abba¡ ho Pater> - only 3x in NT – Mk
14:36; Gal 4:6; Rm 8:15] [Aramaic word 'Abba' for 'father', not 'daddy'.]
[Yeshua himself calls the one true God, the only one the God, his Elohim, never ‘O God!' or 'O Lord!'; nor by the name
YHWH, but ‘Abba!]

[Only in the Lord's Prayer (Mt 6:6 'O our Father' //Lk 11:2 'O Father') we see Yeshua tell us the God, his Father (Jn 5:17;
20:27) who comes to us as ‘Father’. (Cf. ‘your Father’ 5:45; 6:6). God is Father; not ‘Father is God’ (1st Person of the
Trinity)]

*sons of god' and gods

A god begets gods in mythologies – how so without sexual union.

male gods and female gods; goddess.

List of sons of God in OT and NT.

Cf. children of God. – Rm 8:16, Jn 1:12, etc.

Cf. sons of God – Rm 8:14; Gal 3:26
Cf. Sons and daughters to Me (Adonai the Almighty) – 2Co 6:18
Cf. 'because now you are sons, …' Gal 4:6

God, god, a god, GOD, the God –

https://youtu.be/9XBKJu8UmaY <God and "God" in the Bible (Ambiguous Words in the

Bible, Pt-1) - by Dr. Dale Tuggy>
https://21stcr.org/commentaries/
 Capitalization scheme is, in a sense, deceptive, though convenient English convention.
Spoken vs. written – why should it come diffident to our mind?

 What is God; what does it mean by ‘God’, i.e., 'what the heck is God? the
God? a God or a god? Not Elohim?
 What God? Which God? Whose God? – ‘God’ (Allah) of Muslim, God of
Catholics, God of Mormons, Trinitarian God a, ‘God’ of Judaism, and ‘God’
of others, whatever and however the word is meant and used – all are not
same and cannot be same, all created in the image of mortal human. All the
religious contentions and wars find its root here because people do not
realize that, when they claim and talk about God, they are not talking about
the same God. All the religions, denominations and cults need to talk to each
other on the same language.

 Who is God? Who is the God? Then, how so?

When is it the biblical God that we have in mind, should it not actually be ‘ the God’, putting
aside Greek usage of the definite article as in ‘ho theos’?

A personal God – what does it mean by ‘personal’ – belonging to us, possessed by us

personally? Or a ‘person god’, not ‘thing’ or ‘idea’?

God/GOD/god – can be any person, thing, idea, or even multiples, plural, etc.

‘God is a person’? What (sort of) *God is a person? What sort of person is God?

How can the biblical God be a person, even a spirit? Is He (it) as a noun countable (as a
bound noun)? Is He that small in our thought, that which can be manipulated and handled by
human minds (metaphysically, theologically)?

As the one true God, Elohim YHWH, the biblical God cannot be a person, no matter how the
word person is defined. He is only as a person (as Abba) whom we are let experience and
encounter.

Ref. Larry Hurtado (2010), God in the New Testament Theology.

[Note: in his book the word God is usually bracketed as "God".] [A copy of Introduction and
Amazon book-reviews in <IRENT Vol. III – Supplement (Collections #3A1 – God, Yeshua,
& Names)>]
[https://larryhurtado.wordpress.com/2018/03/24/god-in-new-testament-theology/ ]
[https://youtu.be/A1JDMNRM4dw
Furthermore, we do not have anywhere in the NT a systemic or comprehensive treatment of "God".]
Book Review - www.academia.edu/6701820/Review_- Hurtados_God_in_NT_Theology]

ho theos vs. theos:

ho theos theos
a
Trinitarian God – is actually a number of Gods, but only one God – Godhead? Head God? God's
Household? 'Father who is God' (in contrast to "God who is our Father" in the Bible, e.g., 'God the Father').
What the heck is father or Father or the Father?
A hellarious statement -a title of a paper "Bishops (Popes of Rome) that believed in only one God, one
'person' in the Godhead whose name was Jesus Christ" by Elder S. D. Ashe. www.academia.edu/9652100
 G-Mt, Mk, Lk 182 27
G-Jn 66 0
Act 152 0
Pauline 325 198
General 24 15
Jam 0 10
Johannine 11 60
Rev 76 11
838 321
Total
1159

[Gk. texts recruited as their proof-text gems by the Trinitarians to see 'God' as 'Jesus'
with the eyes of eisegesis of 'Jesus is God and God is Jesus' (e.g., 'God Jesus' reli-
gion). These are superficially read, misread, mistranslated, misinterpreted and mis-
quoted: Jn 1:1; 1:18 v.l.; 20:28; Act 20:28; Heb 1:8, 9; 1Jn 5:20; 2Pe 1:1; Rm 9:5
 This is one of a few that makes IRENT distinguished from most other English
translations. This translation principle is to achieve the goal of translation in a solely
linguistic and literary approach, without any agenda or need which is inherent in various
denominational positions.a

It offers quite a number of advantages for the readers of the Bible:

(1) It dispels any image formed by the word which is usually used in the sense of
generic Godb without specific reference to the God of the Scriptures;
(2) It removes any confusions, conflicts, and contentions over the word God when it
is used in Christian religions by putting on Jesus (as God in Trinitarian mindset); c
(3) It makes impossible to use the word as an expletive in our English speech; (4) It
offers a clean and uncomplicated solution to help distinguish the two for translation
and interpretation purpose, without being partial to different doctrinal and theological
positions.
(5) There is no need for struggle to find what and whom the English word ‘God’
signifies in the translated text.

Majority of Gk. 'theos' appears as arthrous phrase ho theos ('the God'). IRENT
consistently renders throughout as 'the Elohim' as it is always in reference to the God,
Father of Yeshua., overriding the English convention of having no definite article for
'God' which most English Bible translations simply follow. On the other hand, the word
'God' is reserved for translating only the anarthrous theos which may be rendered also as
'God-being', 'a god', etc. It is so without exception the definite finite article in English is
retained, e.g., 'the Elohim' (Lk 18:19); the Greek grammatical article is more than the
English definite article 'the' – adding the nuance of 'that', 'the very', 'the aforementioned',
etc.

A particular case is in 2Co 4:4 ho theos tou aiōnos toutou ('the Elohim for this age') with 'the
Elohim' as rendered in IRENT throughout for 'the God' (ho theos ‘God’). Most translates this one
particular Gk. phrase as 'the god of this world' (with the word 'god' uncapitalized) which makes the
God as equivalent to 'Satan' by a clever typographic capitalization trick. [https://youtu.be/0lu_-
JyhAtw <The GOD of the age is who?? #Trinity Delusion> Here, the genitive case should be
carefully read in order to avoid to read it as 'belonging to this world', as it is suggested by
the common translation '(the god) of this world' (KJV) – which is for Gk. kosmos. It
should be in the sense of 'Elohim as in this age' – 'confronting this age', etc.] [Compare
'the Elohim’ (the God) in 2Th 2:11. Also Jn 12:40]
[https://rdtwot.files.wordpress.com/2007/10/2cor-44.pdf ] [www.quora.com/Who-is-the-
God-of-this-world-in-2-Corinthians-4-4 ]

Another notable example: Phi 3:19 '… their Elohim is [replaced by] the belly'; most Bible
translations have it as 'their god'.

The phrase '*my Elohim' is with the arthrous noun, ho theos mou, i.e., 'the God of me'.

a
E.g., Sacred Name Movement, Hebrew Roots Movement, Jehovah's Witnesses, etc.
b
– everyone and every religion believe 'God' and believe in God, but nowhere clear-cut and self-
evident as to what such God is, which God over others, or who God is;
c
E.g., Jn 1:1; Jn 20:28; Heb 1:8, etc.
 The one shown in Jn 20:28 is important: <Thomas replied, exclaiming, 'O my Master!',
and 'O my Elohim!'>. Here, 'the Elohim' of Thomas is 'the Elohim of Yeshua' ← 20:17
(also 14:9; 12:45). (words are in red to show what Thomas uttered) /xx: 'my Lord and my
God' – most; /xxx: 'my Lord and my god' – REB. This phrase is often mistaken simply as
'my Lord and my God', worse, 'my Lord and God', to become a favorite Trinitarian proof-
text to entertain an anti-biblical idea of 'Jesus is God'. Some even confess that the name of
their God is 'Jesus', in short, Jesus is not just a virgin born myth of a god-man but is made
into 'God Jesus' ('Iesus Deus'). They distort and misinterpret it by claiming that Thomas
was declaring (in their eisegesis) that Jesus was 'God' that which is in addition to God the
Father. Some fancifully think 'God' here is in the sense of a supernatural spiritual being
different from God the Father. If the Trinitarian proof-texting is accepted, then they are
actually making two God's – one God for the Father of Yeshua (Jn 20:17) and another
God for the one Thomas was 'confessing' as 'my God' here 20:28! But mindbogglingly
still claiming they have only one God – whatever the word 'God' means for them, different
to different time and for different use.

However, the expression 'my Elohim' in Jn 20:28 is exactly like Jn 20:17 "to the Father
of me, yes, Father of yoů all — yes, going to Him who is my Elohim and yoůr
Elohim" (pros ton patera mou kai patera humōn kai theon mou kai theon humōn).

As we see and say, anyone or anything can be 'worshiped', even as 'God'. That someone/some-
thing is worshiped does not mean he/she/it is 'God'. We need clear definition of 'God' and 'to
worship' to make any sense out of arguments. What God is and Who God is – to be revealed in
and by the Scriptures, not from man's philosophy and theology.

Everyone has different ideas on God. To say, ‘I believe God’ would not be saying much. we
often simply do not have a clear definition of it when the word is uses. It is remarkable that we
can communicate so well with encountering much conflict even without having clear meaning
of words in our mind. Every word in a dictionary has meanings listed. However, a lexical
meaning cannot be absolute; meanings can be only from how the word is being used in the
living language.

"What's in a word?" What does a word really mean? Sure, we use the same words on a daily
basis to communicate our thoughts, desires and wishes, but are we truly communicating what
we think we are? This book looks at words and how individuals define each of those words
based on their own experiences and understandings of the world around them.

The word 'God': God is not a name, but a word used often as a title. God in common usage in
English is not same as God in the Bible, which is a mere translation word. What God refers to
is entirely depending on the context. The title God can be put on anyone and anything; the
meaning is also depending on the text. Capitalization does not make it a name. Caesar was a
god/God to Romans. 'Jesus' is 'God' to those who believe 'God Jesus' ('Iesus Deus'), still
denying they are not talking three Gods in the hellarious mythical undecipherable mumbo-
jumbo of 1 + 1 + 1 = 1 and 1 x 1 x 1 = 3 of the advanced Trinitarian math proved with various
non-sensical irrelevant fanciful analogies.

For NT, it is a translation word for Gk. theos (god, God) (which appears mostly as ho theos 'the
God', though the article is usually dropped unless it is followed by a modifying phrase or
clause. It is a translation word in OT for Heb. elohim (less frequently ela or eloha) with the
a
'el' - EliYah, Elisha, Eliezer, Ezekiel, Daniel, Yoel; Michael (meaning “Who Is Like El”), Gabriel
meaning of 'mighty one(s)'. [Cf. Isa 9:6 El gibbor, 'a mighty El' – not 'El Shaddai' (> 'God
Almighty') Gen 17:1]

The God problem is caused by the Trinitarianism/Binitarianism which has even altered the
notion of 'God', when they formulate 'God Jesus' Christology by claim that 'Jesus is God' and
'Trinity Godhead' (God of Trinity; Trinity God??) with proof-texting – in place of the only
God, YHWH Elohim, to worship for monolatry (> monotheism) inherent in OT and Judaism.
For sure, it is a step advanced than an angel Christology.

The name: A common expression in the writings by biblical scholars and writers, ‘God has
many names’b the word ‘name’ does not really mean ‘name’ but epithet or title. Elohim of the
Scriptures (God of the Bible) has only one name, the name which He himself revealed, that
is, YHWH.
" … The obvious purpose of a name is to distinguish one individual from another. That
should go without saying, yet how many thinks about that simple fact when it comes to
their Heavenly Father? They have been taught to call Him by a generic label, which He
Himself says is unacceptable. It is amazing that all religions are known by the name of
the one worshiped … except Christianity …" (from https://yrm.org/your-fathers-name/ -
a copy in <Supplement Collection>.)

The phrase 'YHWH Elohim' is actually 'YHWH as Elohim', e.g., YHWH our Elohim.
Likewise, 'Yeshua the Mashiah' (Gk. Iēsous Christos) is 'Yeshua as Mashiah' [within the
Gospels; ‘Yeshua the Mashiah’ outside the Gospels]; not "Jesus = Christ" with 'Christ' as
another name (last name in English naming convention) of his.

Another important observation: Circular reasoning is common in doctrinal statements. A

word is introduced without a clear definition and it is explained by the same word, which is
used not in the same sense, the fact of which is hidden. E.g., use of the word 'God' in the
Trinitarian doctrine – how many Gods to explain the Trinity Godhead ('Trinity God'??) c}

The expression 'one true God' does not appear in the Bible. That there is only one God for the
believers means only one God to worship. 'The God' (ho theos – i.e., Elohim) is the First
Cause, the Almighty Creator (Monolatry, which is not same as Monotheism).

(“El Is Powerful”). Bethel (meaning “House of El”), El-Beth-el (“El of the House of El”) El-eloah-
Israel (“El, Elohim of Israel) – Gen 28:19. Immanuel – Mt 1:23 ('El is with us'). Mt 27:46 Eli, Eli
(My El, my El). https://yrm.org/elohim-proper-pagan/
b
‘God has many names’ – Google search shows almost a half million hits. There are quite a number of
books written on the theme. What is seen in a book by John Hick (1982), God has many names, is the God
(=Elohim), mistaken having many names, is to be replaced by a nameless God [s.v.] of religious pluralism.
Note the term ‘name’ [of a person] is often not discriminated from ‘titles’ or ‘descriptors’ of that person,
including of ‘God’.
c
Instead of 'one God' of the Bible, Trinitarian mindset has 'Trinity Godhead' (Trinity God??) ' – '*Triune
God' – 'Three-person God' – Three-headed god – three-faced god (esp. icons of Orthodox Church). Each
person called Father, Son, Holy Ghost is God, but they deny 'three Gods' with their advanced math of
<1+1+1 = 1 x 1 x 1 = 1, not 3>. Note that no definitions of the terms – God, person, Father, Son, Holy
Ghost, one, divine, divinity – are found in the Trinitarian doctrine statement.
 [copy image to Appendix – in G-Mk ((Mk 12.29 'YHWH alone vs. one'))]

The word 'God' is a common non-specific word in general use with many senses. It is
not a name, nor a title. It is simply a referent word to any God-being. Only when it is
put together with the definite article, as 'the God', it can refer specifically to the God
of the Scriptures, the Almighty, the Most-High, the Creator (of Genesis 1 – 2).
Capitalization in the written form is of a convenient tool, but itself does not provide
specification; not does it work when the word is spoken.

As anyone or even anything can be 'God' or 'god'. What matters is in what sense
'god/God' is used, by whom and in what setting; also, in what sense we say someone
IS God/god. E.g., Isa 9:5-6 [6-7] – Who was the one called 'Wonderful Adviser',
'Mighty God', 'Everlasting Father'. King Hezekiah? Or a future Messianic figure?

The name of our God is Jesus', the Trinitarians say. However, Yeshua of the Gospels
was never called 'God', never He was and never He himself claimed to be. He was
called the * son of the Elohim (> ‘the son of the God’ > ‘the son of God’ > ‘the Son
of God’) and became believed so. [Cf. Mt 3:17 (‘this is My son’); Mk 1:11 (‘you are
My son’); 9:7 (‘this is My son’); Lk 9:35 ‘this is My son’] [cf. "Adam, son of the
Elohim Lk 3:38]. [Cf. ‘*God’s son’]

By the way of analogy, King is all the power and authority. However, whatever the
King does and can do, it can be done by the prince to carry out the will of the King.
The prince is not the King, but he is 'King', or in a more precise language, he is as
King. The Son of the King does as King and can do anything what the King does and
can because he is 'King', not he is the King. Unlike a human son of a king, the notion
of 'son of Elohim', a figurative Hebrew idiom, means 'someone as son of Elohim',
since God cannot have son in biological-social sense. The idea of being adopted is
only for the case of human family.a

The son of the Elohim does and can do anything and everything the Elohim does in
following the will of Father – including 'forgiving sins (against God)' [Lk 5:21, 24;
//Mk 2:7, 10; //Mt 9:6) – Yeshua was forgiving sins which the Elohim alone can, not
because he was 'God', but he does and can as God, because he was the son of the
[Elohim (not as unbiblical 'God the Son'); he receives all the authority and power
from his heavenly Father, not his own from his being 'God' — 'all the fullness of
God-being from Elohim' (Eph 3:19 fullness of the Elohim; also Col 1:19; cf. Col 2:9
(all the fullness of the deity); this is in his divines (divine nature); not because of his
divinity or being deity or God.

*God galore in the Trinitarian lingo, how many Gods can be counted here?

#1A. Believe there is only One God. (But does the Bible say so?) [Even demons also

a
That the believers are 'sons of God' means they are [regarded] as sons (e.g., Gal 3:26 huioi theou)]
 believe it Jam 2:19 – but they don't entertain Trinity delusion. Actually it is ‘Godhead’,
not ‘God’ which they entertain.
#1B. Triune God (God the Triune Being)
#1C. God the divine nature
#1D. God who became 'man' [or 'god-man' (theanthrōpos)] (God Incarnate)
#2A. Father is God; #2B Son is God; #3C the Holy Spirit (or the Holy Ghost) is God –
they deny that this says three Gods. Is one of these same as #1?
#2B. God the Holy Spirit (or ‘God the Holy Ghost’)
#3. The Son of God – here 'God' must be as in #2A.
#4. He is God of God – 2 more Gods here; which one is which? What does it mean? 'He
is the true God, the real God, God among Gods, or God over other Gods? How is it
different from 'God of gods' (Deu 10:17)?
#5. God the Son – which God? What God?
#6. God Jesus ('Iesus Deus') – 'Jesus' became 'God' or Jesus was made God. [Cf. 'Jesus is
God' vs. 'Jesus as God', i.e., 'Jesus as a God-being'] [Three phases of God Jesus: (1) 'Pre-
existing Jesus' before born of a virgin was God (i.e., God the Son), that is another God.
(Cf. Archangel Michael = Jesus according Angel Christology of the Jehovah's Witnesses),
(2) Jesus the man (from birth to death) but acted like God; and (3) God Jesus after
resurrection.
[Note: The Bible says ‘God is Father’, never ‘Father is God’.
Cf. www.angelfire.com/space/thegospeltruth/TTD/topics/godgodgodgodgod.html

https://trinitydelusion.net/
www.angelfire.com/space/thegospeltruth/TTD.html - Br. Kel *Trinity Delusion websites.

God question is not just about God, but much more importantly is about Yeshua as 'Jesus
Question'.

*God Jesus ('Iesus Deus'): a Trinitarian God – fully developed 'Chalcedonian Christ' of
'fully Man and fully God' with the words Man and God capitalized. Misreading and
misinterpreting Phi 2:6-7 & Col 1:15-17 serve as the bulwark of Trinitarian theology.

" … And in one Lord Jesus Christ, the Son of God, begotten of the Father [the only-
begotten; that is, of the essence of the Father, God of God, Light of Light, very God of
very God, …" Nicene Creed of 325 CE. [cf. The phrase 'very God of God' – also in the
Constantinopolitan Creed of 381 CE]. Note: The Apostles' Creed (the name itself was
mentioned in about 390 CE) says 'his only Son' for Jesus Christ.]

‘fully God’ – what the heck is it? 'fully God-like'? God can be *fully God and also can be
not fully God? What God is not fully God? Or it is trying to say there was a pre-human
Jesus who has to be in the category of God. What God, which God? Cf. Mormon God – he
was once a man (prob. a Mormon man) before he became the current God. When did it
happen in the Mormon calendar? While watched by his Son God Jesus and Satan, brother of
Mormon Jesus?
*fully man – in contrast 'not fully matured' or 'not full grown'? or in contrast to not imperfect
man? Or as a sinless man? They say he is a human being, but not human person. What the
heck is person? Or Person?

Any man, even anything, can be a god. When some is treated as a god, he is not literally a
god, but he is as a god and he is being worshiped as a God. But, what does 'god' mean? And
what the heck is 'worship' to begin with?
Rambling on God Jesus: www.raptureready.com/2020/09/07/jesus-is-god-by-jenny-pilman/

The nature of Jesus is both God and man.

Jesus has a spirit, but His spirit is different than ours. His spirit is Divine in nature, and His
spirit was placed into an earthly body. Jesus is the Son of God; and as God’s son, He also
holds God’s nature. Hebrews 1:3, “He is the radiance of the glory of God and the exact
imprint of his nature.” Jesus was the son of Mary; and as her son, He also has her nature.
Philippians 2:5-7 says that Jesus holds the very nature of God and of man.

Jesus’ spirit is Divine because His Father is Divine just like an earthly child takes on the
traits of his earthly father. We are also called children of God, but we are without His Divine
nature because we are adopted into his family.

Jehovah God is Equivalent with Jesus. The Bible says Jesus is Jehovah God. …

Binitarianism:

Alan Segar (2002), Two Powers in Heaven: Early Rabbinic Reports About Christianity and
Gnosticism

https://drmsh.com/the-naked-bible/two-powers-in-heaven/
*Nameless God vs. YHWH
Some bible translation has removed the Tetragrammaton completely. E.g., NIV has it ‘I am the
LORD, that is my name’ (Isa 42:8a). Can ‘the LORD’ be a name for anyone, if not alone of God?

In fact, they don't know who He is – just 'God', a generic nondescript English word. They don't
know the very name of the Elohim. And the He has the Name is not their concern whether it is
for their religious life, church life, spiritual life, or whatever.

When we pray to Elohim, we are praying to the Elohim whose name is revealed to us as
YHWH. However, we don't call Him saying 'O God' or 'O Jehovah' or 'O Yahweh'. No. We
come to Him as our Father as Yeshua tells us. You don’t utter the father's name to your father?
No way. Yes, His name is not something afraid of but is sacred and be kept holy. Yes, we are to
call the name – His Son's name. We pray in the name of Yeshua, the exalted name which is
above every name (Phi 2:9). May we be living in His grace to live the life which is the one
sanctifying His name.

YHWH – nomen tetragrammaton

https://dralgarza.blog/2017/12/07/yahweh-vs-yehovah/
https://biblehub.com/hebrew/yahweh_3068.htm
In a way what is the most important word the Bible is YHWH the very name of the Elohim.

Ref. https://isles-of-the-sea.org/wp-content/uploads/2019/02/Daams-Lost-in-translation.pdf
<Daams, Lost in translation - God’s name> (a copy in the collection – zip file 'Collections on
Tetragrammaton in <RENT Vol. III - Supplement (Collections #3A.1 - God, 'Jesus', & Names)

In the OT the name appears H6518 + H305 with a variety of vowel pointing in the traditional
Masoretic Text: https://en.wikipedia.org/wiki/Jehovah
H3068 (6220x) Gen 2:4; Exo 3:2, etc.
H3069 (608x) Gen 15:2, Lev 1:11, etc.

The name is not shown in OT in many bibles, e.g., NIV. We read their excuse for removing the
Name completely: [from www.biblica.com/resources/bible-faqs/why-do-some-bible-
translations-not-use-the-name-jehovah-for-god/ ]
"…Out of respect for the Jewish tradition of not uttering the sacred Name of God, the
Committee on Bible Translation (CBT) for the NIV have chosen to display every instance
of the Name YHWH in the Hebrew Bible as 'Lord'. … 'Lord' (kyrios) is how the
Septuagint (or LXX; the third century BC Greek translation of the Hebrew Bible)
translates YHWH. This led to the English solution of translating YHWH as 'Lord', which
shows readers the difference between YHWH and adonai (written Lord' or 'lord' depending
on context)."
Out of such high respect for the Jewish tradition they have completely 'disregarded' the very
name of their God, making into a nameless God, practically being pushed off and replaced by
'God Jesus' – the Jesus whom they have made God, serving as their religious mantra.

A different kind of issues on the Name: among other things, it is how to pronounce and how to
transliterate and transcribe correctly.
www.logosapostolic.org/bible_study/RP506JehovahYahweh.htm
 Issues of the Divine Name in NT Bible translation
[See a separate paper of a companion file to IRENT, <Why the Divine Name & How in the New
Testament Translation.]

Rational, Practice and Principle

to have His name revealed and to have His name sanctified
significance of the divine name for the 'Christians' and the followers of Lord
Yeshua the Mashiah.
to remove confusion of referent from the common translation word 'Lord' which
is used in reference to both Elohim and Yeshua.
Here, what is to be concerned with is whether this Name is to be in the New Testament – why, where (in
what text verses), and how (correct transliteration; Tetragrammaton vs. Adonai). It is purely from
biblical and linguistic ground which the rationale and practice of IRENT incorporating the Divine Name
in the NT and stands on its own with no theological and doctrinal positions. Despite no presence of the
divine name in the Greek New Testament corpus, quite a number of Bible translations incorporating the
divine name in the NT have been published – notable one is New World Translation of the Holy
Scriptures by the Watch Tower Bible and Tract Society Publication (1961, 1st Ed., for OT & NT). a.
Others are from Hebraic Roots Movement or Sacred Name Movement b groups. As to translation, their
bible translations should be judged on their own merits. Note: except a few cases, IRENT renders
anarthrous kurios is rendered as Adonai or YHWH. The word 'Lord' as a translation word for Yeshua, it
is used only for the risen and exalted Mashiah, i.e., in the Epistles and Revelation. In the Gospels, the
word 'Master' is used.

The impetus to have the Divine Name in IRENT, a new translation of the NT, is general and ubiquitous
confusion on the notion of 'God' and 'Lord' in English language as used in the Bible. Even identity of the
God of the Bible (YHWH Elohim) and Yeshua ('Jesus') gets blurred. E.g., We even hear "the name of our
God is Jesus" or 'Jesus is God'. '*God Jesus' is the second person of the Trinity, God the Son, which is far
from the 'Son of God' in the Bible. Any translation should aim to remove confusion and ambiguity, not to
make fit for one's own religious agenda. They have to argue about the expression 'God died on the cross'
– heresies of theopassianism (God Himself suffered death on the cross) and patripassianism (the Father
suffered vicariously through the suffering of His Son) vs. christopassiainsm (a syllogism).

Without the name YHWH of the Elohim, no Yeshua the Mashiah; without Yeshua, no YHWH. The sad
consequence is the mindboggling statements, such as:
'The name of our God is Jesus', still claiming that they have only one God;
'Jehovah is Jesus'; 'Jehovah in OT is Jesus' or 'Jesus is Jehovah in OT'
'There are two Yahwehs'. – Binitarianism
'God', their God, is a nefarious God – 'God is God'? But also 'God is not God'. What the heck is god
to begin with for their arguments?

In fact, they don't know who He is – just 'God', a generic nondescript English word. They
don't know the very name of the Elohim. And the He has the Name is not their concern
whether it is for their religious life, church life, spiritual life, or whatever. The same problem
is also with any word, since a word with its semantic field carries various and diverse senses.
See 'God problem' in detail in the file <Walk through the Bible #1 - Words, Words and
a
Jehovah's Witnesses organization, the name which was adopted Joseph Franklin Rutherford 1931 for his
group of Bible Student movement.
b
www.sacredname.com/Articles/What-Is-the-Sacred-Name-Movement.html
Words>, a companion file to IRENT.

[The whole of the biblical faith rests on these biblical statements:

(1) Who ‘God’ is. YHWH Elohim: 'Elohim' – 'a mighty one'. "Adonai [YHWH] He
alone is our [true Elohim]" (Mk 12:29).
(2) It is ‘the God’ in NT – rendered as 'the Elohim' in IRENT. Cf. anarthrous theos most
as ‘God’ [cf. a few as ‘*what God is’ or ‘God-being’. (‘god’ for pagan deities)]
(3) Yeshua is the son of the Elohim (See below esp. in Johannine writings), the only
brought forth son > ‘the only-begotten son’ (the Incarnate Word of the Elohim),
embodied in the person of Yeshua – the risen and exalted Lord Yeshua the Mashiah. As
Immanuel for God’s presence with us in the person of Yeshua the Nazarene. The notion
of being the son of God comes from the Fatherhood of God. Not unbiblical 'God the Son'
[2nd Person of Trinity Godhead]. The word ‘son’ in the Bible refers to ‘son of man’, i.e.,
human being. The expression ‘son of God’ is a Hebrew concept, not Hellenisic.
(3) 'Have your name be sanctified and honored'. At the core of our prayer is the very
Name of the Elohim – Mt 6:9 //Lk 11:2
(4) 'YHWH, my shepherd' – Psa 23:1.
(5) 'YHWH is our judge; YHWH is our lawgiver; YHWH is our king; He will save us' –
Isa 33:22. [H3467 yasha (204x) save, deliver]

From careful detailed look and scrutiny, it is a great disappointment to see what NWT has
produced. Not just accuracy of the translation work is lacking, but has failed to bring the
readers into the life living with the Bible in which the Father's Name is being sanctified in
every day of life. The traditional name 'Jehovah' is a linguistic hybrid and should be
abandoned. First step is to drop the letter J and replaced with I – which results in what it was
in 1611 KJV, that is, IEHOVAH (e.g., Exo 6:3) with 'J' simply a Gothic font capital letter for
the letter I. Cf. Iehouah – Tyndale 1530 CE. (www.bible-researcher.com/driver1.html )

When we pray to Elohim, we are praying to the Elohim whose name is revealed to us as
YHWH. However, we don't call Him saying 'O God' or 'O Jehovah' or 'O Yahweh'. No. We
come to Him as our Father as Yeshua tells us. You don’t utter the father's name to your father?
No way. Yes, His name is not something afraid of but is sacred and be kept holy. Yes, we are
to call the name – His Son's name. We pray in the name of Yeshua, the exalted name which is
above every name (Phi 2:9). May we be living in His grace to live the life which is the one
sanctifying His name.
the *son of the Elohim
(A) Synoptic Gospels:
Questioning from the High Kohen (Mt 26:63); from the Sanhedrin (Lk 22:27);
From unclean spirits (Mk 3:11); from demonic-spirits (Lk 22:70)
(B) Johannine
Jn 1:34 (by Yohanan); 49 (by Nathanael); 5:25 (by Yeshua); 11:4 (Yeshua), 27 (Martha); 20:31
(Evangelist);
1Jn 3:8; 4:15; 5:5, 10, 12, 13 (2x), 20;
(C) Acts: {Act 8:38} (by a high court official of Ethiopia); Act 9:20 (by Saul);
(D) Paul: 2Co 1:19.
(E) Rev: Rev 2:18;

a son of the Elohim

O son of the Elohim –
from demon-afflicted men (Mt 8:29; Lk 8:28);
from a man under unclean spirit (Mk 5:7)
a son of the Elohim – Jn 10:36 (from Yeshua); from a passerby (Mt 27:39); from the Slanderer (Mt
4:3, 6; Lk 4:3, 9)
‘Son of the Elohim’ {Mk 1:1} – in the Title

a God’s son
Mt 14:33 (by disciples); 27:43 (Yehudim tells he said that);
Lk 1:35 (by angel Gabriel); Jn 19:7 (Yehudim accuse him);
Mt 27:54 //Mk 15:39 (on the lips of a Roman centurion with Caesar as their god.)

https://youtu.be/5vYvwdQfAPw <84) 34 - 'BAPTISM: Where Does This Idea Originate?'

with Rabbi Tovia Singer> The idea of ‘son of God’ is different in OT (for a man of God, e.g.,
Solomon) and in Greek concept (Greek – demigod or adopted to God). ‘a god’ vs. ‘the God’.

'*angel of the Elohim' (Angel of God') – as messengers – Exo 23:20-23 [not unbiblical '*angel
Christology' – 'Angelomorphic'.
YHWH in OT

The word ‘YHWH’ in the Pentateuch:

 First occurs in OT as ‘YHWH Elohim’ (20x) Gen 2:4, 5, 7, 8, 9, 15, 16, 18, 19, 21,
22; 3:1, 8, 9, 13, 14 (2x), 21, 22, 23.
 YHWH Gen 4:1, 3, 4, 6, 9, 13, 15, 16; 5:29; 6:3, 5, 7, 8; 7:1, 5, 16; 8:20, 12; 9:26,
and so on. From Exo 3:2 and on till the end of Num 23:3.
 With 'Elohim' in a descriptive phrase –
Gen 28:13 ‘YHWH, Elohim of Abraham your father and Elohim of Isaac;
Exo 3:15 as in the phrase "Say this to the sons of Israel: 'YHWH, Elohim of your
forefather, Elohim of Abram, Elohim of Isaac and Elohim of Yaakob, has sent me
to you.' This is my name eternal (> forever), and by this I shall be remembered#

‘YHWH, Elohim of Israel’ – Exo 5:1; 34:23;

‘YHWH our Elohim’ – Exo 5:3; 10:25, 26;
‘YHWH your Elohim’ – Exo 10:17; 34:24, 26; Lev 18:2, 14, 30; 19:2, 3, 10, 25,
31, 34, 36; 20:24, 23:22, 28; 25:17; 55; 26:1, 32; Num 10:9;
‘YHWH my Elohim’ – Num 22:18;
‘YHWH their Elohim’ – Lev 26:44;
‘YHWH, Elohim of Hebrews’ – Exo 3:18; 10:3. [cf. Elohim of Hebrews Exo 5:3]
‘YHWH, Elohim of the host (H6635 tsaba), YHWH is his name to be remembered
(H2143 zeker) – Hos 12:5

 With the word ‘name’ associated with YHWH – Gen 4:26; 12:8; 13:4 and 26:25
as in the phrase ‘to call on the name of YHWH’.
Exo 6:3 ‘my name YHWH’;
Lev 24:16 ‘YHWH’s name’.

# [H2143 zeker (23x) 'that which is remembered'] /xx: this is my memorial – NET; /xx:
this is my memorial – KJV; xx: this is my Memorial-name – NASB) from generation to
generation." (The underlined is quoted in Mt 22:32; //Mk 12:26; //Lk 20:37)

https://youtu.be/yOfg8R3Ngvs
<The Name of God & The Ancient Hebrew – TheTribeOfJudahTeach>
*Adonai vs. YHWH vs. LORD cf. Lord

[H113 adon 'lord'; Cf. ‫( אדני‬my lord) adoni Gen 18:3; (my lord/master).]
1Sam 24:6; things to my lord [David referring to Saul]
Psa 110:1 YHWH said to my lord [referring to David']. Mt 22:4 //Mk 2:36 //Lk 20:43
Gen 18:3 My lord! (to three men) /my lord - HCSB, NET, NIV, JB; /my Lord – NASB,
NKJV, KJV, Fox fn; /sir – GW; /Sirs – GNT; /O Lord – ESV; /xxxx: my LORD – JSM,
Coulter; /xxxx: Jehovah - NWT;
Gen 19:2 Lot said to two angels: my lords! – most, CJB; ASV, NET, NWT;
Gen 19:18 Lot said to two angels: my lords! - most; /my lord – ASV, CJB; Lord! - NET;

Deu 10:17; "YHWH your Elohim is Elohim of the elohim and Adonai of the
adonim and, the great, mighty and awesome God, who shows no partiality and
accepts no bribes."

[H136 (448x) ‫ אֲדֹנָי‬Adonai > Lord

Gen 15:2, 8 O Adonai YHWH
Gen 18:27, Abraham to YHWH 'speak to the Lord >' [in reference to YHWH ←v. 26]
Gen 18:32, Abraham to YHWH 'may the Lord be not angry>' [in reference to YHWH]
Exo 4:10; 5:22 O Lord! (to YHWH)
Gen 20:4 O Lord! (to Elohim v. 3)

Exo 23:17 the Lord YHWH (ha-adon)

'YHWH Adonai' – none

‘Adonai YHWH’ (134x) /> Lord Yahweh – WEB; /x: Lord GOD – KJV; /xx: Sovereign
LORD – NET, NIV; /Adonai God - CJB) O Sovereign Lord Jehovah - NWT; Jer
32:17 → v. 18 the great and mighty God (el gibbor), YHWH of *Hosts Tzevaot is
His name

For Gk. Kurios as a title of Elohim (the God of the Scriptures) and Yeshua (the risen and
exalted Mashiah) in the NT, most English translations inattentively render it as ‘Lord’
(while in OT as 'the LORD'). In not a few places this leads the readers to confusion as to
who is referred to.a
[See a file, <#Why the Divine Name & How in the New Testament Translation>]
Adonai your Elohim />the LORD your God – most; /the Lord thy God
– KJV Mt 4:7, 10; 22:37; Mk 12:30; Lk 4:8, 12; 10:27; Act 3:32; 7:37 (9x)
Adonai our Elohim > the LORD our God
– Act 2:39; Rev 19:1 (2x)

E.g., in OT:
Exo 20:7 /your God YHWH – LSV; /the LORD thy God – KJV; /the LORD your God – most;

a
A typical example of confusion with ‘Lord’ having two different referents: Mt 22:43-45
where David is quoted calling the Mashiah as ‘Kurios’ (Lord or Master) and in the quoted
passage has the same word in Greek twice, one which is referred in the TaNaKh to YHWH
Elohim (as in LXX) and another one to David’s Mashiah.
*Most-High (> *Most High)

*Most-High; (> *Most High)

[S510 hupsistos (13x) 'Most-High' 'highest']

'the Most-High' – Act 7:48

'of the Most-High' – Lk 1:32, 35, 76; 6:35;
'of the Elohim the Most-High' – Mk 5:7; Lk 8:28; Act 16:17; Heb 7:1
[/x: Mosh-High Elohim; Most High God.
'in the highest' –Mt 21:19 //Mk 11:10
'in the highest' – Lk 2:14; 19:38
[H5945 elyown] Note: the definite article is rare in Hebrew phrase]
the Most-High – Isa 14:14
Most-High – Deu 32:8; Psa 9:2; 78:17; 82:6; 87:5; 91:1; Lam 3:35, 38;
Elohim Most-High – Psa 57:2; 78:56;
Elohim + Most-High – Psa 46:4; 50:14;
El Most-High – Gen 14:18, 19, 20; Psa 78:35; Dan 7:18, 22, 25, 27;
El + Most-High – Psa 73:11; 107:11
El ~~ Most-High, ~~ Shaddai – Num 24:16; Psa 91:1;

YHWH, El Most High – Gen 14:22

YHWH Most-High – Deu 28:1; Psa 7:17; 47:2; 97:9; 2Sam 22:14;
YHWH + Most-High – Psa 21:7; 83:18; 92:1;

[H5943 Illay 10x. only in Dan] Elohim Most-High – Dan 4:22, 24; 5:18, etc.
*Hebrew words: Elohim and *Adonai –
'Elohim' and 'Adonai', two most important Hebrew words, used as translation words in
IRENT, corresponding to 'God' and 'Lord' in the most Bible translations.

The English word ‘God’ in the NT is nothing more than translation of the Greek ‘theos’,
which is by and large a translation of Hebrew word ‘Elohim’. in small number of places
as the context dictates, it is rendered as 'God' (esp. as genitive God's), 'God-being', 'god',
etc.

English words keep on changing, a vocabulary of religious as well as biblical jargon

comes and distorts meaning of the translated text. Never trust the translation; no
translation can claim be to accurate. All we can accept is that a given translation treats
something more accurate than in other translations. Of course, we have to deal with a
perennial problem, the problem of defining the word ‘accurate’ itself. The common
word 'God', even capitalized, does not necessarily refer to God the Almighty in the
Bible.

Anarthrous kurios in reference to Elohim is rendered as 'YHWH' (9x) or 'Adonai' (154x)

in order to distinguish from the titles Yeshua: 'Master' for Yeshua in the Gospels and
'Lord' for the risen and exalted Yeshua.

(diverging from https://yrm.org/you-state-we-accept-yahshua-as-an-elohim/ )

S2316 – theos – of uncertain affinity; a deity, especially (as ho theos) the supreme
Divinity; figuratively, a magistrate;
H430 – Elohim (2598x) Gen 1:1 etc.; [plural of H433 eloah (60x) Deu 32:15]; gods in the
ordinary sense; but specifically used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to magistrates; and sometimes as
a superlative.

Brown-Driver-Briggs Hebrew Lexicon:

1) (plural)
a) rulers, judges; b) divine ones; c) angels; d) gods
2) (plural intensive – singular meaning)
(a) God, a god, a goddess; (b) god-like one; (c) works or special possessions of
God; (d) the one true God; (e) God

Both elohim and theos encompass multiple meanings. While it can refer to Yahweh, our
Heavenly Father, it can also refer to false gods, angels, and human beings/persons. In
short, it refers to any exalted position. Regarding the Messiah, few would debate that He
is to be exalted. For this reason, He may be counted as an elohim.

The notable difference between Elohim/Theos and God is how the word is perceived
within Christianity for reference to a singular deity, but also to 'deities' ('persons') as it
pertains to the Trinity, unbiblical notion. Thus, elohim and theos as such for which
English word god/God is used as a translation word, contains a much broader meaning,
and can refer to anyone in an exalted position. Yes, Jesus may be worshiped as 'Jesus is
as God'; but it has turned into 'Jesus is God', a God Jesus religion of a counterfeit Jesus
('Iesus Deus') (cf. ‘God Jesus’), with confused relation between YHWH Elohim and
Yeshua the Mashiah, the only-begotten Son, even to the blasphemous claim that 'Jehovah
is Jesus', whatever the word 'identical' is meant by them.

However, in the NT esp. the Gospels in the religious (Judaic) setting for the time and the
people, it should be known that Yeshua himself never claimed and believed he himself
to be 'God' or 'a God'. Never ever he mentioned and was aware that he himself was
somehow pre-existent eternal as 'God the Son', the unbiblical notion which began
developed in the Hellenistic Christianity as it parted away for Yeshua movement with
the Judaism.

[Cf. The use of arthrous noun 'Elohim' (the God') and the context of G-Jn Ch. 20 is
against the Trinitarian interpretation that Thomas in John 20:28 refers the risen Yeshua
as God (as a theos).]

 *elohim H430 – plural form, either as 'God' (taking singular verb; i.e., YHWH
Elohim; not so-called 'Triune God'), or 'gods' (people or pagan gods);
 *el H410 – singular – God or god. (Cf. Elohe Amos 5:27) gibbor [H1368 'strong'
'mighty']; shadday [H7706 Almighty]
El-gibbor– the powerful God > mighty God (Isa 9:6);
El-shaddai– God the Almighty (Gen 17:1)
[H6635 tzevaot (486x) hosts, armies /angel armies Gen 2:1; service Num 8:24; – cf.
heavenly hosts – Lk 2:13]
 'All the host of heaven' (1Kg 22:19; 2Kg 7:16; 21:3, 5; 23:4, 5; 2Ch 18:18; 2Ch 33:3, 5);
'the host of heaven' (Neh 9:6)
 YHWH Sabaoth (Tzevaot LXX kurios sabaōth)(over 200x) (~ of hosts; ~of armies)
(1Sam 1:3, 11; 4:4; 15:2; 17:45; 2Sam 6:2, 18; 7:8, 26, 27; 1King 18:15; 2Kg 3:14; 19:31;
1Ch 11:9, 17:7, 24; Jer 11:20; Psa 24:10; 46:7, 11; 48:8; 84:1, 3, 12; Isa 1:9; 2:12; 5:7, 9,
16, 24; 6:3, 5; 8:13, 18, 9:7, 19; 10:26; 13:4, 13; 14:22, 23, 24, 27 17:3; 18:7; 19:12, 16,
17,18, 20, 25; 21:10; 22:14, 25; 24:23; 25:6; 28:5, 29; 29:6; 31:4, 5; 37:16, 32; 39:5; 44:4;
45:13; 47:4; 48:2; 51:5; 54:5; Jer 6:6, 9; 7:3, 21; 8:3; 9:7, 15, 17; 10:16; 11:17)
[cf. 2Sam 5:10; 1Kg 19:10, 14; Psa 59:5; 69:6; 80:4, 8; 89:8; Isa 1:24; 3:1; 10:16, 23, 24,
33; Jer 5:14YHWH Elohim of hosts]
[Cf. Jos 5:14, 15 the host of YHWH;
Exo 14:41 all the hosts of YHWH;
Jos 5:15 the host of YHWH's]
[cf. Elohim of hosts Psa 80:7, 14, 19]
[Adonai YHWH of hosts Psa 69:6; Isa 3:1, 15; 10:16; 19:4; 22:5, 12, 14, 15; 28:22; Jer
2:19;]

/Jehovah of hosts – ASV; /the LORD of the hosts – KJV, NKJV, NAB; /the LORD of
Hosts – HCSB; /the LORD of Armies- CSB; /the LORD of Heaven’s Armies – NLT; /the
LORD of armies – NASB; /the LORD of the Heavenly Armies – ISV; /xxxxx: The
LORD's intense devotion to his people – NET (baloney; screwed up in all places);

http://jewishencyclopedia.com/articles/7907-host-of-heaven
https://en.wikipedia.org/wiki/Heavenly_host#cite_note-4

In the Hebrew Bible, the divine name and the title Elohim frequently occur with the word tzevaot
or *sabaoth ("hosts" or "armies", Hebrew: ‫ )צבאות‬as YHWH Elohe Tzevaot ("YHWH Elohim of
Hosts" Amos 6:8; Hosea 12:5), Elohe Tzevaot ("God of Hosts"), Elohim Tzevaot (Psa 80:19);
Adonai YHWH Tzevaot ("Lord YHWH of Hosts") or, most frequently, YHWH Tzevaot
("YHWH of Hosts"). This name is traditionally transliterated in Latin as Sabaoth, a form that will
be more familiar to many English readers, as it was used in the King James Version of the Bible.
God and Spirit:

God and Spirit:

A 'holy spirit' is a God's spirit; the holy spirit is the spirit of the Elohim in act and
with power; not 'breath', nor 'active force' (NWT Gen 1:2)

Jn 1:33 immerse in holy spirit ░ [i.e., 'in God's spirit'] /xxx: (baptize) with the Holy
Spirit – most; /xxxx: with the Holy Ghost – KJV;

'The Elohim is spirit' (Jn 4:24) – 'God is spirit' – NIV, ESV, NASB, HCSB,
NET; /x: God is Spirit – NKJV; /x: God is Spirit – GNB; /xxx: God is a Spirit –
KJV; /xxx: God is a Spirit – ASV, NWT, YLT; /xxx: God is a spirit – GW; /xxxx:
the Spirit is God – Aramaic Plain Engl;

Cf. 'God' along with notion of 'good and evil' and 'sin'

‘the Spirit [of God]’

Mt 4:1; Lk 4:1, 14; Mk 1:10, 12; Act 2:4; 8:29; 10:19; 11:12, 28; 16:7; 20:22; 21:4;
Divine name in NT

 There are some places in NT where the divine name should be revealed.
[E.g., 'YHWH' in place of 'Lord' or 'LORD']
 The very name is to be known – Revealed, Remembered, Revered and sanctified. In OT,
it should be Restored wherever the Tetragrammaton is present. E.g., ASV (6888x
Jehovah vs. NIV (none).
 Not only in OT, but also in NT. [e.g., NWT – the name is not kept revered and sanctified.
It is not better treated than one's own father's name at home.

Freed from doctrinal or theological constraints IRENT takes in only a linguistic and
literary consideration, which is based on the principle of logic and reasoning.
Thus, when the word is found to refer to the very Elohim who has revealed His own
name in the Scriptures, it is rendered not as ‘Lord’ as most English Bibles do, but as
YHWH in a limited number of places (9x in NT) where His person-name a itself needs to
be known. b
in most places (154x) as ‘Adonai’ (H136) [Gen 18:27, 30, 31 the Adonai (== YHWH);
Gen 15:2 as in 'Adonai YHWH'] which is the way His name is vocalized as in the
tradition of Masoretic text of TaNaKh. Comparable to ‘LORD’ in some English
translations of OT

Having the very name of Elohim in the New Testament translation is a controversial and
contentious issue, especially since such practice is based on religious doctrinal and
ideological peculiarities of the translators. There are numerous translations, both in English
and non-English, where this name appears in various forms and pronunciations.

From purely linguistic and literary approach to translation, which is taken by IRENT in
translating from Greek text, we have to know the problem of Greek word ‘kurios’. The word
is a Greek translation word in the majority of LXX translation of Hebrew TaNaKh (‘Old
Testament’). Though earlier manuscript of LXX has it as Tetragrammaton in Paleo-Hebrew
letters.c

Even for translation of the Old Testament, traditional English translations have it rendered as
LORD in similar fashion to LXX, despite their claim that they used Hebrew text as the base
text. This is disingenuous and unbiblical.

Since Greek New Testament texts have it all as ‘kurios’, is there a justifiable place of

a
The phrase ‘person-name’ in distinction to ‘personal name’, denotes a name of being of
person-in-relation; not as used for a name as of a person of such as a human person. Elohim
has a person-same, not a person name, a name which belongs to a person.
b
His name has to be known and should not be left buried in the Greek language and
thoughts. It is so, not because a translator has decided to do so. Cf. Jn 17:6, 26 – here again
it is much more than having a focus and attentions on the spelling and the pronunciation of
the name itself and how often the name should appear on religious pages and speeches so
that the name is to our satisfaction to become well known. [The phrase ‘person name’,
instead of ‘personal name’, means the name of a person, not a human person, but a being of
person-in-relation.]
c
Ref. http://wp.me/pYZXr-Dd (Provenance of Aquila OT Genizah Manuscripts). Also Treatment of
Tetragrammaton in Septuagint manuscripts
 representing Tetragrammaton in the NT English translation – in harmony with the Scriptures,
not in keeping with man’s doctrine?

To have it where the text is such that the very Name has to be revealed a few principles are
not difficult to find. At first, it is wherever the text is quoting from the TaNaKh (aka OT)
when the speaker and audience of the quoted text are appropriate for the Name. E.g., Mt 21:9
(and parallel) – the phrase ‘en onomati kuriou’ (most translates as ‘in the name of the Lord’
cf. ‘in Jehovah’s name’ (NWT). This is rendered in IRENT as ‘in the name of Adonai’, not
‘in the name of YHWH’. Here ‘Adonai’ is a Hebrew loanword, equivalent to ‘the LORD’ in
OT translation in KJV, and others, which is actually translation of LXX and Masoretic.

Before we can argue properly about ‘religion’, we need the first premise, which should be
intuitive and logical standing on the common ground.
 A statement: religion deals with God and man, whatever different ways
the term ‘religion’ ‘God’ and ‘man’ are defined precisely.
 As a corollary: God is God and man is man; never the twain shall meet.
 All that is in religion is whatever exists and happens between God and
man.
This holds true in Judaism and Islam. Surprisingly the Christianity most accustomed to does
not. It has severed its umbilical cord from the original Yeshua Movement which was rooted
within the first century Judaism (of the Second Temple Period in Jewish History - 530 BCE
and 70 CE). The authentic Apostolic spirit has essentially disappeared. In place of Yeshua as
the son of Elohim, a different God is carved out made of Hellenistic and syncretic ‘Jesus’,
being labelled as ‘God’, ‘God the Son’, or a god-man who is a human being but not a human
person, but a divine person. Some say Jesus became God. But he himself did not; rather he
was made God – their God is ‘God Jesus’ — their Jesus of Nazareth was a god-man (‘God-
man’) (‘Fully God and Fully God’ is a Trinitarian mantra).
Vocab: god, gods, deity, divinity

Vocab: God, god, gods; deity; God-being; god-being; a divine being; *Godhead Deity,
Divinity,
Vocab: divine ('someone/something is divine. ~ power; ~ majesty, ~ nature, etc.) ['God is divine'
– oxymoronic]; divineness, divinity
Vocab: Trinity; ‘Oneness of God’, 'triad', triadic, unitarian, binitarian, dyadic, – theological
terms.
Vocab: ‘divine person’ ‘divine nature’ ‘God nature’ 'essence' 'substance' 'hypostasis', etc.

Greek words in NT –
Other than S2316 theos (mostly arthrous ‘the God’ – RENT consistently renders it
as 'Elohim' throughout)a; and anarthrous as 'God', God-being or a god.:

 S2304 theios (3x) adj. – divine 2Pe 1:3 ('~ power'), 1:4 ('~ nature'). to theion Act
17:29 /the divine-being; /x: the deity – NET; /xx: the Godhead – KJV, YLT; /xx:
the Divine Nature – NASB, WEB;
 S2305 theiotēs (1x Rm 1:20) – divine nature [/xx: Godhead – KJV, YLT; /xx:
divinity – ERV, Berean Literal, Jubilee2k, WEB;
 S2320 theotēs (1x Col 2:9) – the state of divine-being; divine quality (x: God's
personality); /x: divinity; /xx: deity

 Cf. 'Godhead'b [a trinitarian jargon] – used 3x to translate S2304 theios (Act 17:29),
theiotes (Rm 1:20) and theotes (Col 2:9) in KJV after Wycliffe (1395) and Tyndale
(1525).
 ‘God-being’, 'god', ‘divine being’ ‘(ontological) divine nature’ ‘divine quality’ ‘all that
God is’ ‘Godship – NWT Rm 1:20) ‘Godhead’ – these theological and translational
jargons are difficult to pin down their difference.
 Cf. Eph 3:19 – ‘the fullness of Elohim’; Col 1:19 'the fullness (of God-being)'

God, god, gods, god-like beings, mighty ones, elohim (vs. Elohim); (tribal, pagan) tutelary
god; 수호신 (守護神);

Most people of 'Churchianity' (or 'Christianism') turn even the true God (YHWH Elohim)
into their tutelary god which would do their bidding (e.g., ‘bless me’ with prosperity, heath,
wealth, and pleasure. [Cf. a genie in Aladdin’s lamp; ‘sacred grove and tree worship’
‘statures’]

'God' of the Bible – The word Elohim in the Scriptures hinges on three: (1) His name; (2) His
glory (Cf. Jn Ch. 17); (3) His Will and His kingdom reign. (See WB #1 *Kingdom of God).

a
See below with two examples of 2Co 4:4 and Phi 3:9.
b
c. 1200, "divine nature, deity, divinity," from god + Middle English -hede (see -head). Along with
maidenhead, the sole survival of this form of the suffix. Old English had godhad "divine nature." Parallel form
godhood is from early 13c., now chiefly restricted to "state or condition of being a god."
www.etymonline.com/word/godhead
One God; monotheism, monaltry

*one God; monotheism, monaltry; 'one Elohim' in IRENT.

1Co 8:6, (4) one Elohim
Jn 17:3 the only true Elohim [i.e., the one and true]
1Tm 2:5 Indeed, there is one and only Elohim [we worship] also one and only
mediator between Elohim and humanity — Himself a man, Mashiah Yeshua,
Jam 2:19 you do believe that there is one Elohim! Big deal! Even the demons
believe that, too! — yes, they tremble [with fear].
Eph 4:6; one Elohim and Father of [us] all
Mk 12:29, YHWH is our Elohim; YHWH alone is one – one true Elohim; (Cf. 12:32)
Rm 3:30 Elohim is only one
(cf. Lk 18:19) '… except one, the very Elohim'
On the English word ‘God’:

Cf. Notion of 'God'; concept of God'; idea of 'God'; meaning of God; definition of God.

'*divine':
To be 'divine' means 'to be like God' or 'to be as God'. That something is divine does not mean that
it is a God or a 'God-being'. We cannot say God is ‘divine' (tautological?). That someone is divine
does not mean that someone is God. It can only mean that he is as a God. The expression 'divine
God' is an oxymoron, unless 'God' is used as a generic sense of 'a god', that is, 'a divine god-being.
Something of God may be divine, e.g., 'the Word of God'. But to say ‘the throne’ is God is
nonsensical (e.g. Heb 1:8 ‘God is your throne’ as in NWT and NRSV fn.). Divine is 'the [only-
begotten] son of the Elohim', not '[a] son of God'. Cf. Divine glory, divine word, etc. English word
divine is also used as an adjective as 'comparable to God', or unrelated to God-being.

Cf. divine things, divine name, divine man, divine person, divine words, divine will, divine nature,
divine essence, divine substance (?) – what is ‘divine nature’

From www.newadvent.org/cathen/06608x.htm

Etymology of the Word "God"

(Anglo-Saxon God; German Gott; akin to Persian khoda; Hindu khooda). Cf. Hebrew 'el' 'elohim';
Arabic 'allah']

God can variously be defined as: [Note: when the word is spoken and written, it is used in
most cases it is without giving a plausible and clear-cut definition, leading to various
ideas and beliefs on ‘God’ and confused referents of the word. Even in the central
doctrine of Trinity by Constantine Roman Christianism, there is no definition of the
word ‘God’ and talking and arguing of their unbiblical trinity Godhead. – ARJ ]

 the proper name of the one Supreme and Infinite Personal Being, the Creator and Ruler
of the universe, to whom man owes obedience and worship;
 the common or generic name of the several supposed beings to whom, in polytheistic re-
ligions, Divine attributes are ascribed and Divine worship rendered;
 the name sometimes applied to an idol as the image or dwelling-place of a god.

The root-meaning of the name (from Gothic root gheu; Sanskrit hub or emu, "to invoke or to
sacrifice to") is either "the one invoked" or "the one sacrificed to". From different Indo-Germanic
roots (div, "to shine" or "give light"; thes in thessasthai "to implore") come the Indo-Iranian deva,
Sanskrit dyaus (gen. divas), Latin deus, Greek theos, Irish and Gaelic dia, all of which are generic
names; also Greek Zeus (gen. Dios, Latin Jupiter (jovpater), Old Teutonic Tiu or Tiw (surviving
in Tuesday), Latin Janus, Diana, and other proper names of pagan deities. The common name
most widely used in Semitic occurs as 'el in Hebrew, 'ilu in Babylonian, 'ilah in Arabic, etc.; and
though scholars are not agreed on the point, the root-meaning most probably is "the strong or
mighty one".
 On the English word ‘God’:
The word ‘God’ is the word which is to be dealt in connection with the Bible. Why, theology itself
means the study on ‘God’. Here we have a concern about the vocabulary of ‘God’, ‘god’, ‘a god’,
‘a God’, or ‘the God’ in English. [See elsewhere also for logic, logical statement and proposition.]

‘I believe God’ – what does it mean? what does it tell. Do not ever buy when someone says ‘God’,
until and unless what God is meant is clear. Otherwise, they are simply God-peddlers and
blasphemers. Do not ever say ‘God’ or ‘I believe God’, until and unless it is clear what God is
meant.

The word ‘God’ (in capitalized form) is the almost universal translation word in the Bible for
Hebrew Elohim and the Geek theos. Unless it is in the setting of the Bible, the use of the word in
our written or spoken English it does not necessarily connect to the God of the Bible. E.g., The
expression ‘proof of the existence of God’ is dealing with what God is for their language and mind
– the Ultimate One is not that which can be proved to exist. It’s actually presumptuous idea that we
human can prove it, as if it is the construct of our mind and can be subject to manipulate and
examine for precise analysis as if a mathematical term. God we can prove is not the God in the
Bible. It is another god, created after our image and imagination. E.g., ‘Do you believe God?’ – the
honest reply is not ‘yes, no, or I don’t know’, but ‘so?’ – spoken in the tone of ‘what the heck God
is? What the heck ‘believe’ means? E.g., ‘Believe God’ – so? how? for what? E.g., Is ‘God’
someone who hears and answers our ‘prayer’ or ‘request’? It is a function of religion, but God per
se.

While the arthrous Gk. ho theos is rendered in most English Bibles as ‘God’ capitalized, an
unambiguous translation as ‘the God’ could be an alternative, for there is no difference at all
between ‘God’ and ‘god’ in spoken English – it is all implicit or assumed from the context and the
speaker’s intention. The definite article in English does carry an (unnecessary) additional overtone
of particularizing the word, e.g., as ‘the aforementioned God’. However, the convention is difficult
to overcome, and the diction is too rough to hear it not a few times in the Bible in English
translation.

To solve this important translation problem, IRENT has ‘Elohim’ instead of ‘the God’ or ‘God’ to
render the arthrous Greek, which always refers to YHWH Elohim, not any other God, god, god-
being, god-man, or human beings. That does not mean that the word 'God' in common English
usage is to be changed to 'Elohim'. The word Elohim in Hebrew is just like 'God' in English and
may refer to other that the Almighty Creator (in which case it is uncapitalized as 'elohim'), e.g.,
angels and humans in power and position as well as pagan deities. The anarthrous theos can be
used in the sense of ‘a god’, but this English form always denotes a pagan or false god. The Greek
anarthrous nouns, even countable nouns, can also function as adjectival a

It is vital for us to have clear understanding of the most common English word, (in the top 5 for
nouns in the word list) in our linguistic and literary approach for the Scriptures, much of discussion
and debate have been and will be wasted taking in opposing doctrinal positions.b

a
[adjectival, not as an adjective] E.g., English word ‘man’: The sentence ‘He is man’ is in a quite
different sense from ‘He is a man’. [Also different from ‘he is the man’ or 'the person is a man.]
Note: The expression ‘it is a god’ is quite different from ‘it is god/God’. For example, rendering ‘a
god’ in Jn 1:1c as in NWT may be grammatically correct, but fails to see how a word is used in the
context. The problem with most Bibles is that they don’t differentiate the arthrous and nonarthrous
theos. in 1:1b and 1:1c. Another problem is ‘god’ (uncap) in NWT – suggesting a pagan god. A god
also gives an word image of one of many gods.
b
As for the word it is also used in English often meaninglessly and even as an expletive or a swear word!
Theologically the word is applied to anyone, anything, incl. angels.
By the way, the issue of having a proper definition of meaning of any word, term, or concept, and
of properly delimiting its use is of a paramount importance for all our fields in any way related to
languages (words, speeches, and literature) and logic so that we all stand on the common ground of
communication and understanding with mutual respect.

‘God’ of someone is not same as ‘God’ of others; ‘God’ of someone does not stay same all the
time when spoken or used. Even the word used by atheists is not same as by others. God of a
religion is not same as God of other religions. God of Catholics is not same as God of non-
Catholics. The word itself in the Bible does not have same meaning for every time it occurs. Cf.
idea of 'God', concept of 'God', notion of 'God'; definition of 'God'

‘Jesus’ of someone/some church is not same as ‘Jesus’ of others. It is a figure they carry in their
religious tradition, with the image reconstructed from their ‘belief’ and (mis-)interpretation and
application. It certainly is different from the very historical one to be found in the N.T, the very
one proclaimed and confessed by his follows before being altered in the Hellenistic world of
metaphysics and religions. Competing, yes, often incompatible, incongruous, and contradictory to
serve their own power and ideologies.

All and every argument on God and Jesus and rather hopeless, since none talks same way as others
and same way all the time! We need common ground linguistically with others to hear different
opinions and ideas.

Same is true for the Scriptures (cf. Bible) as to the authority of the Scriptures. (cf. ‘Sola scriptura’
– which itself is not biblical expression and is denied by Catholics, who places it not higher than
Church pronouncements and teachings (cf. Papal authority). That’s a gist of ‘religion’.

From (pp.33-36) Michael Goulder, ed. (1979), Incarnation and Myth: The Debate Continued
Jesus and the Meaning of 'God' (Don Cupitt)

2. God
It is convenient to turn next to the word 'God'. Philosophers have discussed whether the word
God is a proper name or a predicable term, but the discussion has been rather trivial, taking little
account of the history of religions. Ideas of God are found in almost all cultures and are of great
antiquity and diversity. It may empirically be the case that most English use of the word God is
influenced by its prehistory in the Latin, Greek, Aramaic and Hebrew languages, but nowadays
we cannot assume that classical and Judea-Christian culture have a prescriptive right to lay down
the logic of the word. The most we can claim is that they are internally wide-ranging enough to
cover most of the ground. With this proviso, I suggest that the word God has five main kinds of
use:

G1-A
God may be defined relatively as anything which becomes the object of a religious attitude. In an
extended sense it may be said that a man's god is his belly (Phil. 3.19), but more typically
something is set up or established as the object of a cult. So, it is said that the children of Israel
went a-whoring after the Baalim and made Baal-berith their god (Judg. 8.33). The most universal
metaphor, perhaps, is that of exaltation, for when something becomes my god it becomes the
object of my highest concern. G2 'God' may be used as a predictable, or more exactly a sortal
term. In this use it is historically continuous with the use of Elohim and El in Hebrew. There are
two main ideas here:

G2-A
As a sortal term, a God is a being which is a member of the class of divine beings. Gods may
differ greatly in character and in their degree of authority and power, but they are thought of as
belonging to a kind.

G2-B
The monotheistic use of 'God' presupposes an intense, exclusive concentration of divinity in a
single focus. Thus, God becomes a title, or descriptive expression with unique reference. In this
use it is equivalent to such standard English expressions as the Deity, the Godhead, the
Almighty, the Lord, the Supreme Being, the Most-High, the Holy One and their equivalents in
Hebrew and other languages.

Some people argue that the use of God as a predicable term has an ampler descriptive content
than these phrases imply and should include such expressions as the Creator of the World. I
disagree, because it can be and has been disputed whether God is the Creator, in a sense in which
it cannot be disputed that God is the Most-High. Incidentally, I have put G2A and G2B together
because the formulation of monotheism ('There is only one God') takes place against a
polytheistic background.

G3
A step lower, there are some divinities who are inferior or subordinate divinities, divinities only
by permission. They are felt to have some religious power, but not autonomously. In the Hebrew
Bible members of Yahweh's court, angels and the gods of foreign nations are called gods in this
sense. The various mediating principles and half-personified divine attributes described in the
Bible also belong in this class.

G4
Divinity is communicable to men, and there are a number of senses in which human beings are
called gods, both in the biblical tradition and outside it. His exalted office brings him close to
heaven, so that a king may be thought of as 'God' in so far as he is endowed by virtue of his
office with the fullness of divine power and authority. In the Hebrew Bible the clearest case is
Psalm 45.6, but there are also many disputed instances, and other examples range from the
Pharaohs to seventeenth-century European monarchs. A judge exercises a divine function, and in
ancient Israel to go before a judge was to go before God (Ex. 21.6; 22.8, etc.). Power over life
and death is divine, and as modern medicine develops doctors even today may be spoken of as
becoming gods or wielding godlike powers.

In ancient times one who dealt with the deity became suffused with the divine holiness.
Something of the divine glory shone in Moses' face and he had to be veiled (Exo 34.29-35).
Deification, or participation in God by grace, can be regarded as the general destiny of all God's
people, as the discussion in John 10.33-36 shows. Jesus is seen as the pre-eminent example of
this, the one who is most a son of God.

G5
But against these various extensions of divinity, to other gods, to inferior gods and to men there
stands the final use of God as the proper name of an individual, addressed in the vocative: 'O
God', 'Thou God'. Far in the past now lies the use of the proper name Yahweh for the God of
Israel. But the logic of God's proper name is somewhat different from that of other proper names.
God is not thought of as being assigned the Name, but as revealing it. And God reveals the
Name, not to the world at large, but to one particular community. The Name, in short, stands for
the religious system peculiar to one people by which that people identify their God and gain
privileged access to their God. The Name may come to be regarded as a mystery too sacred to be
uttered; or, as the faith becomes more universal in its outreach, it may be dropped. In Christianity
there is no proper name for God, but the system of salvation through which God is identified, the
Way, may be summed up in a phrase like 'the Father of Jesus Christ' or in the traditional
threefold Name, 'the Father, the Son and the Holy Spirit'.

Such are the main uses of the word God, and very complex they are. Their variety can perhaps be
explained in terms of two underlying themes:
 First, there is God's relation to worship. A God may be thought of as something postulated by the
practice of worship (G1), as that actual individual who alone deserves worship (G2B), or as one
who is alone rightly worshipped by those privileged to receive the revelation of God's true Name
(G5).

Secondly, there is the question of how far and in what ways godhood can be shared, whether
equally (G2A), or in varying degrees (G3), or by communication (G4).

*Divine Analogy

‘problem of religious language’ ‘divine analogy’: Ref.

 www.iep.utm.edu/rel-lang/
http://vtechworks.lib.vt.edu/bitstream/handle/10919/48434/Linford_DJ_T_2014.pdf

Problem of God concept

Problem of God concept: (Heb. el – ‘mighty one’)

The Ten Commandments (two divisions) Cf. Mt 22:36-40

(1) Exo 20:2; Deu 5:6 Prologue

(2) Exo 20:3-7; Deu 5:7-11 First Division (Towards Elohim)
(3) Exo 20:8-17; Deu 5:12-21 Second Division (Towards people)

The prologue

Exo 20:2 //Deu 5:6 //Num 15:41

“I am YHWH your Elohim,
who brought you out of Egypt, out of the house of slavery.”

The first division

Exo 20:3 //Deu 5:7

“You shall have no other mighty onesa before me.”

Exo 20:4 //Deu 5:8

“You shall not make to yourself a man-made imageb,
or any likeness of that which is
in heaven above, or on the earth beneath, or in the waters below.”

Exo 20:5-6 //Deu 5:9-10

“You shall not bow down to them nor servec worship them; …”

Exo 20:7 //Deu 5:11

“You shall not take the name of YHWH your Elohim uselessd,
a
‘mighty ones’ – ISR; /gods – most; [Here ‘gods’ is not something like Gods of Muslim, Hindi, etc. which correspond
to ‘man-made image’ in the next verse.] [Cf. Mt 4:10; 22:37] [Cf. Deu 6:4 //Mk 12:29 in ‘Shema Yisrael’.]
b
‘man-made image’ – ‘a carved image’ – ESV, NET;/an idol – LXX, ISV; /any graven image – KJV; / a graven image
– ASV; /idols; /graven thing – DRB; [Cf. 1Jn 5:21; Acts 17:29]
c
‘serve’ – ISR; /worship – most; [Cf. Jn 4:24]
d
‘take ~ useless’; />> take ~ in vain – most; /x: misuse; /x: idly utter – Darby; /use for evil purpose – GNB; /x:
 for YHWH will not hold anyone guiltless who take his name useless.”

망령되이 일컫다 – Ko; [Cf. 1Tm 6:1]

Problem on the existence of God
Problem of existence of God;
quinque viae (Five Ways or Proofs) in Summa Theologica. by Th. Aquinas (13 c.)

Note: Nefarious and nebulous is the word 'God'.

Almost all the writings on 'God' or about 'God' – whether theological, philosophical,
ideological – begin their debates, speculations, and arguments without clear agreed-
upon definition of 'God'. The end result is for their position and propaganda, either 'God
exists' (as a person? – * God is a person?!), 'God does not exist', or 'God is dead', or
even a claim of 'I am God/god' (as some cult leaders say). It is there God who is claimed
to be dead or who is claimed to be of no use for them.

In conclusion, the word 'God' in our everyday English (whether religious or

nonreligious, whether capitalized or not) usage has by itself nothing to do with the very
Elohim revealed in the Scriptures, except only in the specific context in the form of 'the
God'.
Ref. www.patheos.com/blogs/davearmstrong/2018/06/ontological-argument-for-gods-
existence-a-survey.html

‘*see God’; Can we see God?

In what sense we see God?

Jn 1:18 No one has ever seen God; [= 6:46; 1Jn 4:12] [Cf. Exo 33:20] 8
 it is9 the only-brought-forth son [from God], [← v. 14; → 3:16]
the one who is in the Father's bosom,
who has shown Him clearly [as to who He is]. [Cf. Jn 12:44-45; 14:6, 9. Cf. Gal 4:9]
Jn 1:18 no one has seen God ░ (= Jn 6:46; 1Jn 4:12; 1Tm 6:16. Cf. Mt 5:8; 3Jn 11);

[Cf. God has shown Himself to Abram/Abraham (Gen 12:7; Exo 6:3; Act 7:2); Isaac (Gen 26:2; Exo 6:3), Yaakob
(Gen 32:30), etc.
Cf. 'to see' is 'to know' 'understand' 'experience' 'find' (not 'seeing with eyes') — only by seeing Yeshua (Jn 12:45)
who is the revealer of Father. Cf. 20:28-29 [≈ Jn 6:46 'see the Father'; 3Jn 11 'see the Elohim'] [Cf. here, anarthrous
theos → 1:1c; 10:33; 1Jn 4:12; (‘see God’); 2Jn 9 (‘have God with’)]
[‘To see the Son = to see the Father’ Jn 14:9. Cf. ‘To know the Son = to know the Father’ Jn 8:19; 14:7; 16:3.]
Evil and the Evidence for God
'Evil' is not something caused by God the Creator; it may be blamed by 'a god-being'
which itself is made by man, while all evil [things] are man's product. See *evil in <Walk
through the Bible #1 - Words, Words and Words>

God-talk
God-talk (which is also the root meaning of the word ‘theology’):

Anything we say/talk/write/think/question about God— God loves, we love God, God

says, God wants, God saves, God's will, relationship with God, believe in God,
worship God, pray to God, etc., etc. all these do not make much sense and are unable
to give answers and clear idea, unless we settle first ‘what God is’, ‘who God is’, and
then ‘who the God is’. What God is, in other words, what do we mean by God?
When we say ‘God’ it remains often hidden which God is meant, since the same word
is used in other religions than Judeo-Christianity and even without religious sense.
‘What God is’ (‘what is meant by God’) and ‘who God is’ cannot be answered unless
‘which God is’ is settled first.
Since all the things written here begins ultimately with God Himself and comes back to
Him, the simple question ‘do you believe in God?’ is found to be a suitable material for
discussion relevant to translation process. Especially so when ‘(the) Elohim’ instead of
‘God’ is used as a translation word for IRENT to render it in most occurrences in the Greek
New Testament. [Cf. A question which should follow is ‘Why do you believe in God?’]

For some, the answer to it is straightforward – yes or no.

For some, the answer is difficult to come out, hesitant, reluctant, equivocal (with ‘may
be’), or defensive (‘why asking’).

Fact #1 – God, god, and GOD all same in spoken English. The word God, a God, and a
god – all come out similar to spoken English unless the indefinite article is stressed.

Fact #2 – God is not a name but is used as a title; a word from Teutonic language (for
indigenous religious vocabulary) used to translate the Scriptures – as naturally it is to be.
Different languages adopt different word for it (Cf. ‘Allah’ for Christian Bible in Malaysia,
in legal challenge from Muslims.) This in turn would change the sense of the word in the
vernacular language, once it is into wide and lasting use.

Fact #3 – The word God or equivalent to other languages means different to different
[groups of] people. It refers to different object of their worshiping. Such is the case that it
is comfortably used in interfaith dialogue or in public prayer in a group of people of
different faiths.

Fact #4 – Most have difficulty of fully understanding what the verbal phrase ‘believe’ or
‘believe in’ means, affected by syncretic process absorbing ideas from their indigenous
religions, even shamanism.

Fact #5 – No name of the God they believe exists, other than in Judeo-Christian faiths, in
which it is revealed by the very God Himself. However, as the Name is not used out of
reverence, the word ‘God’ becomes divorced from liturgy and language of the churches, as
it becomes uncomfortable to use.

Thus, we have to take a careful look at this word God, a title, and the very Name YHWH –
how they are used in our language within and outside the Church setting. This word will
stay in everyday English and is not going to change even over a long period time as the
language itself will undergo. At the same time, it is felt that the translators of the Scriptures
should look into the use of the word in the Greek text and how linguistic problems lie
under doctrinal and theological contentions, since ‘God’ and ‘god’ are not fundamentally
different beasts but simply used differently.
 There are two divine titles most often associated with the names. (These are NOT names.)
Heb. Elohim (pl.) Gk. theos (‘Elohim’ = ‘the God’; vs. ‘God’)
Heb. Adonai (pl.); Gk. kurios (‘Adonai’, ‘LORD’) [not * Adoni or * Adon]

[Cf. Adon (singl.);

These epithets reflect or describe God’s attribute:

 Heb. Ruaḥ HaKodesh; Gk. to pneuma to hagion (the Holy spirit) [Cf. ‘the holy
spirit’]
 Heb. El Shaddai; Gk. ho theos ho pantokratōr (God the Almighty). (cf. Gk. despota
- Gen 15:2 LXX. – in the sense of ‘the Supreme’)
 ‘Elohim the Most-High’a (not ‘Most-High Elohim’ of Hebrew expression. Gen 14:20
el elyon; LXX ho theos ho hupsistos).

[See also the titles ‘Son of God’ ‘Mashiah (> Messiah); /Christ’ under * Yeshua.]

Our Saviorb is a descriptive title applied to both Elohim and his Mashiah. [‘Yeshua’
name, a short form of Yehoshua which means ‘YHWH is salvation’; thus, Yeshua is
salvation – of YHWH’s salvation.] The same Gk. word, but difference sense for Elohim
and for Yeshua.

‘Yeshua the Mashiah our Savior’ (Tit 3:6); ‘our Savior, Yeshua the Mashiah’ (2Ti 1:10);
‘the Savior, Lord Yeshua the Mashiah’ (Phi 3:20)] [Cf. ‘My Savior, My God’ – My Savior =
Yeshua, Incarnate Word of Elohim (Jn 1:14) and My God = Elohim YHWH. Cf.
https://youtu.be/96P0bwvpbk4 ]

‘of Elohim our Deliverer ░ [tou sōtēros hēmōn theou – in genitive with * remote definite
article – x4 in 1Ti 2:3; Tit 1:3; 2:10; 3:4) /of God our Savior – most; /of our Savior, God –
NWT; /of God our Deliverer – JNT]
[‘the living Elohim who is the Savior’ – 1Ti 4:10]
[‘alone to Elohim our Deliverer through Yeshua the Mashiah’ – Jud 1:25]
[There is no expression ‘our Savior God’ appears in the English bible translations.]

Immanuel (Gk. Emmanuel) (Mt 1:28) – not a 'person name' but 'title' ‘epithet’ or 'descriptor' –
'Elohim with us' – "(yoů people) shall call his name" (for his son born of a woman) in Isa 7:14.
A typical Matthean midrash for "presence of God in the person of Yeshua" → a proof text for
'virgin birth' (which is of a god-man, not a human being) of their Jesus, a typical Church
midrash to fuse with the trinitarian doctrine of 'God = Jesus' or 'Jesus is God'.

[call the name of -- H7121 qara ('call') + H8034 shem ('name') -- Gen 17:19; 22:14;
25:25; 26:21; Isa 7:14, etc.]

[That a same title is applied to both does not mean that both are one and same person. An
illogical claim of “Jesus = Jehovah”, the one and same person – (e.g., in Mormonism)]
(Cf. ‘Jesusism’)

a
‘of the Elohim, the Most-High’ – tou theou tou upsistou – not ‘most high God’ [e.g., KJV: /x: ‘the most
high God’ – Mk 5:7; Act 16:17; Heb 7:1. /x: the Highest – Lk 1:32, 35, 76; 6:35); /> the most High – Act
7:48; Lk 8:28]
b
‘savior’ – a religious lingo. ‘Is Jesus the only savior?’ – what does it mean by ‘savior’? Say someone is the
savor, what does it mean?
 Creator vs. Maker (the one who makes) – QQ to check OT for the word – NET overuses
‘Creator).

Ecc 12:1;
Isa 17:7; 40:28; 42:5; 43:1; 45:9; 45:18; Amo 4:13;
Gen 14:19; 14:22; Deu 32:6;
Job 4:17; 32:22; 35:10; 36:3;
Psa 95:6; 115:15; 121:2; 124:8; 134:3; 149:2;
Pro 14:31; 17:5; 22:2 (who made); Hab 2:18;

Rm 1:25 (the One who created); 1Pe 4:19 (Creator kristēs); Mt 19:4 (the One who
made)

The names and titles should not be confused with descriptive phrases or labels, as often
shown up among hocus-pocus and mumbo-jumbo in theological arguments and writings.

*God, *god; *gods; deity; idols; graven images

H410 el (248x) Gen 14:18

H430 elohim (2598x) Gen 1:1
H433 eloha (60) Deu 32:15

God problem; ‘God’ ‘believing God’ God – what is God? Which God? Whose God? What is the
name? What does it mean that God has a name?

'God' is divine, but that someone divine does not necessarily mean that one is 'God'. Someone's
divineness vs. divinity vs. 'divine essence' vs. 'divine nature'; deity vs. 'divine being' 'divine person' 'a
divine man'.

Atheism, Antitheism; Agnosticism; pantheism; /Panentheism ; deism; finite god-ism, monotheism,

/Monolatry vs /Henotheism ; polytheism; Trinitarianism; /Binitarianism ;

[Note: ' theology' and 'Christology' – (1) study of God/Christ; (2) doctrines of God/Christ. Note also
that all doctrines are products of human mind to be used for their own goals. When they say ‘biblical
doctrines’, they are nothing more than church doctrines which are based on their interpretation of the
proof texts.

http://searchforbibletruths.blogspot.com/2010/01/god-and-gods.html
[In many cases, the word ‘God’ is actually used in the sense of God-being without specifically
referencing to and identifying the one true God, Elohim of the Scriptures.

E.g., from. http://3l8hvo31a7yc2inkkn1eprjd.wpengine.netdna-cdn.com/wp-content/uploads/

sites/7/2014/05/HowCanWeKnowTheChristianGodIsTheOneTrueGod-Transcript.pdf

 “Every religion has a different view of God.’’

Here ‘God’ is not YHWH Elohim, the Almighty God, whom Yeshua called ‘Father’.

 “Though there are often similarities between these views, the common ground is
merely superficial. There are fundamental differences that make each religion
distinct and irreconcilable. Logically, contradictory claims cannot all be true,
either one view of God is true or all of them are false” –
 Here again the statement is incorrect, as both views can be true on their own, since God in both
positions does not have same meaning and reference.]

Phony God

/demiurge : ('artisan' or 'craftsman') – dēmiourgós (dēmioergós)

demiourgós tou kosmou – Plato (ca 360 BC).
'Gnostic demiurge'
god-man – 'Jesus' is claimed to be so, not simply (truly? merely?) man (a man?).

False god (‘idol’)

*Elohim

The Hebrew word ‘Elohim’ (which takes singular verbs and singular pronoun 'he',
and is capitalized) in the Scriptures is almost exclusively used in reference to YHWH
(→ Cf. ‘Elohim’; ‘Elohim’). Cf. 'elohim' (uncap), 'el'

As to the corresponding Gk. theos. it is arthrous (e.g., ho theos), it is more than ‘God’
as in English convention (with capitalization), it means ‘the God’. IRENT renders ho
theos as ‘Elohim’ (for YHWH) and anarthrous theos as 'Elohim', except when the
word refers to a god-being other than YHWH (usually anarthrous) (e.g., a pagan
deity), it is variously rendered in IRENT, e.g., → ‘a god’, ‘a God-being’, ‘a God’,
‘what God-being is’, or ‘God’. [Note: genitive case 'theou' –'of God' or 'God's'] [See
elsewhere for ‘* remote definite article']

Jn 10:34 ~~ yoů [judges] are [to rule] as gods ░ (‘gods’ in the sense of ‘mighty God-
like ones’ = Heb. elohim) [referring to judges and administrators Israel, not people of
Israel < sons (children – KJV) of YHWH yoůr Elohim ← Deu 14:1] {Psa 82:6} /=
you judges are like gods; /~ as god-like beings – ARJ; /you are gods – most; /x:
you are elohim – ISR; /xx: you are Elohim – JNT; /x: you people are gods – AUV;

[Psa 82:1 – [A psalm of Asaf:] Elohim (=God) stands in the divine assembly; there
with elohim (gods = referring to the judges), He judges. 82:6 I, I said yoů are elohim
and sons of the Most-High, all of yoů.]
Psa 82 Judges act as God – (subtitled in LXX Apostolic Interlinear) (Cf. Isa 41:23
‘we may know yoů are gods’;
[Cf. Exo 7:1 ‘I have you to come as elohim to Pharaoh’ – ARJ; /like God – NET,
ESV, NRSV, HCSB, NIV trio; /God – NWT; /as God – NASB, NKJV; /as God –
AMP; /an elohim – ISR; /a god – KJV+; /seem like God – NLT; /have put you in the
place of God – CJB; /have put you in the role of God – ISV]

'Almighty'; ‘*Mighty God’ vs. ‘*Almighty God’

Shaddai Num 24:4; Job 21:25 'the Almighty'

El Shaddai Gen 28:3; Exo 6:3 'God Almighty'
 ‘The Almighty’ or ‘the Almighty God’ – is applied only to YHWH.

 El Shaddai (God Almighty) Gen 17:1 etc. [LXX simply as theos]

 ‘YHWH of host’ /x: the LORD Almighty – NIV - Zec 1:3, Jer 32:18, Isa 6:3 etc.;
/Adonai-Tzva’ot – CJB; /Jehovah of armies – NWT;
 YHWH Elohim of the host – Amo 6:14
[H6635 tsaba 'army']

The expression ‘mighty God’ is applied both to YHWH and to other; whereas
‘almighty’ is only to YHWH.

(1) Isa 9:6 “Wonderful Counselor (Gk. thaumastos sumboulos), Mighty El (> Mighty
God'; LXX theos ischuros; Heb. el gibbor – not elohim), Everlasting Father (patēr tou
mellontos), Prince of Peace (eksousiastēs archōn eirēnēs).” (Capitalization in English is
for use as in a title – here ‘God’ = ‘god’, not ‘Elohim’)
https://youtu.be/tMYRVfy_LB4 Brother Kel
https://youtu.be/B1JTb7qGwgI Tovia Singer
https://youtu.be/VIoFKPA5lRg Rabbi Michael Skobac

(2) to YHWH (Yahuah. Cf. /x: Jehovah; /x: Yahweh)'.:

 ‘the mighty God Isa 10:21 = YHWH, the Holy One of Israel (v. 20).
 ‘Adonai YHWH’ (> Lord Yahweh – WEB; /x: Lord GOD – KJV; /xx:
Sovereign LORD – NET, NIV; /Adonai God - CJB); Jer 32:17 → v. 18 the
great and mighty God (el gibbor), YHWH of Hosts is His name.

[gibbor H1368 (mighty); kabbir H3524 (mighty); shadday H770 (almighty)

el H410 (God, god); elohim H430 (God, gods); eloah H433 (god) (Deu 32:15 etc.; [Note:
'god' = a 'god-being'.]
S3841 pantokratōr (10x) 'Almighty' (which is as a divine title) appears all in Rev except one
2Co 6:18 ('Adonai the Almighty').

2Co 6:18 Kurios Pantokratōr Adonai the Almighty (the Lord Almighty) /Adonai-Tzva’ot –
JNT; /> Lord Almighty;
Rev 1:8 ho Pantokratōr 'the Almighty'
Rev 21:22 ho Kurios ho Theos ho Pantokratōr 'YHWH El Shaddai' 'the Lord God
Almighty'
Rev 4:8; 19:6 Kurios ho Theos Pantokratōr 'Adonai Elohim the Almighty'
Rev 16:17 O Lord God Almighty

the great day of Elohim the Almighty Rev 16:14

Adonai our Elohim the Almighty Rev 19:6
of Elohim the Almighty Rev 19:15;

When it follows the word 'Adonai' (anarthrous Gk. Kurios/Kurie), the fixed phrase 'the God the
Almighty' is rendered in IRENT as 'El Shaddai' (5x):
Adonai El Shaddai – Rev 4:8; 21:22
O Adonai El Shaddai – Rev 11:17; 15:3; 16:7;

Note: the arthrous 'ho theos' is consistently rendered as 'the Elohim' without exception in
IRENT. In all the context it refers the only God which is from Genesis to Revelation (OT &
NT), that is, YHWH Elohim.

S1203 despotēs (10x)

Sovereign Master Lk 2:29; Act 4:24; 2Pe 2:1; Jud 4; Rev 6:10;
master(s) (for servants) 1Tm 6:1, 2; 2Tm 2:21; Tit 2:9; 1Pe 2:18;

Rev 6:10 ho despotēs 'the Sovereign Lord'

Jud 4 "our only Sovereign Master and Lord, Yeshua the Mashiah"

Rm 9:29; Jam 5:4 Kurios Sabaōth 'LORD of Hosts'

NET tn Traditionally, "Lord of hosts"; Grk "Lord Sabaoth," which means "Lord of the [heavenly]
armies," sometimes translated more generally as "Lord Almighty."

Lk 1:49 ho dunatos 'the Mighty one'

1Tim 6:15 (ho makarios kai monos) dunastēs '(the blessed and sole) sovereign'; /x: Poten-
tate – KJV, NWT;
Cf. Lk 22:69 'the power of the Elohim' [Cf. //Mt 26:64; Mk 14:62 omit 'of the Elohim']

*Elohim the Most-High’ (ho theos ho hupsistos); this expression makes him the very God of the
Scriptures. This is what is translated uniformly as ‘Elohim’ in IRENT of the arthrous Gk. ho theos
(the God), in contrast to what has been inadequately conveyed by translating it as ‘God’.
[Capitalized as it is taken as a title of God.]

In NT: Mk 5:7; Lk 8:28; Act 16:17; Heb 7:1; /> God the Most-High; > the Most-High God; /x: the
Highest God; /x: God the Highest;

Sometimes simply ‘the Most-High’:

Mk 5:7; Lk 1:32, 35, 76; 6:35; Lk 8:28; Act 7:48; 16:17; Heb 7:1;
Gk. theos ('God') vs. ho theos ('*the God'): How to Translate

The arthrous ho theos ('the God') pertains to 'who God is', and IRENT renders it as 'the
Elohim' (e.g., Jn 1:1b).

On the other hand, the anarthrous theos ('God') pertains to 'what God is' and is
rendered mostly as 'God'. In a few places it is rendered as '*what God is'a or 'God-
being' [or 'a god' for pagan deities]. Esp. the genitive theou is put as <God's>.b [On
the plural word ‘gods’, see EE here. 10] Literarily and exegetically this removes any
cause of confusion, conflicts and contradictions over 'God' problem and
confusion. It is found important to translated Gk. arthrous noun as arthrous in English – to
the great benefit of clarity.

Ref. www.tdgordon.net/theology_2/anarthrous_theos.pdf

Most English bible translations do not distinguish and renders as 'God' throughout (and
only few places as 'a god'). Only a few translations have them differentiated as 'the
God' and 'God'. A few have 'Elohim' to translate 'the God', but it is seen used for both
arthrous and anarthrous.
A notable one is Mark Heber Miller (2007), The Nazarene Commentary.
www.nazarene-friends.org/nazcomm/ It renders ho theos as 'The God'
(both 'The' and 'God' capitalized throughout!) [with a few places as 'God',
and one place as 'the god' 2Co 4:4] and theos as 'God' [with a few
places as 'The God' and 'divine' (Jn 1:1c)].
Theos as 'Elohim'; with ho theos as Yahweh - The Sacred Scripture, Bethel Ed. 1981
Both as 'Elohim' – ISR; http://hebrewbible.co/HebraicRootsBible.pdf

As long as the English word is used as it has been – not necessarily connected to the God of the
Scriptures, it would not only fail to bring up to us the true picture of what the word is being
used in the Scriptures but also let us led astray from the truth – the divine reality and fall into
man-made language – doctrine, philosophy, and theology – most of them irrelevant and often
contrary to what the Scriptures reveals the Word of God. The word of pagan origin ‘God’ is
awfully inadequate to translate Gk. ho theos. It is not a matter of restoring Hebrew root of the
whole Scriptures, but to adequately and clearly express into a vernacular language, the word of
Hebrew origin, Elohim is the best choice for the English Bible translations, unshackled from
the religious and church traditions. [For the case in other languages than English, see Appendix:
theory, principle, practice and problem of translation and translations .] [On the question ‘do
you believe in God’, see Appendix.]

a
'what God is' (7x) – [nominative Jn 1:1c]; [accusative: Jn 10:33; Rm 4:2; Gal 4:8, 9 (2x); Tit 1:16]
[cf. Phi 2:6; 'a God-being']
[Cf. Col 2:9; tēs theotēs (S2320 the state of divine-being. ('the Deity' – most)] is rendered as also
'what God is'.]
b
E.g., with 'theos' anarthrous → <God's son> <God's love>; etc. If the noun is arthrous → <the son of
Elohim> <the love of Elohim>. Cf. <the son of the Elohim>.
 The arthrous Greek ho theos (‘the God’) are found to refer solely to the God (i.e., YHWH
Elohim) and is rendered as ‘the Elohim’ (from the Hebrew word) in IRENT. This is one of
the distinguishing features of IRENT from most other English bibles. The capitalized
‘God’ cannot distinguish itself from God of generic notion (What God is; God, a God, a
god, etc.)]

IRENT keeps ‘God’ as the translation word only for the anarthrous noun theos, which is in
the sense of God-being and appears in wide usage in the Scriptures. Such anarthrous
countable nouns are often in descriptive adjectival sense (as non-countable noun) to denote
quality, not the identity.] Note: most of anarthrous are other than nominative as genitive
(‘God’s) or in prepositional phrase, e.g., ‘from God’.

Once this principle of rendering in reference to 'God' is applied to the whole of NT it can
be seen that exegetical controversy is easily cleared up (where the Trinitarians find their
proof text in some cases), as shown in the following translation comparison:

IRENT Most others NWT

Jn 1:1b the Elohim God God
Jn 1:1c what God is Goda a god
Jn 20:28b my Master and my Elohim My Lord and my God!
Heb 1:8 'your throne, O [your] God' Your throne, O God God is your throne
Other examples:

2Co 4:4 The Elohim as for this age
the appearing of the glory of
great Elohim and appearing of
Tit 2:13 Savior, Yeshua the Mashiah.
the god of this age/world the god of this system of
things
the appearing of glory of glorious manifestation of the
our great God and Savior, great God and our Savior, J.C.
J.C.

Just as the Hebrew word elohim itself is used in several different senses (singular as well
as plural) so is with Gk. word theos and English word God/god – even applied to pagan
gods. When we see the word ‘a god’ in the Bible text, it connotes one of many gods,
pagan. [NWT translation of Jn 1:1c, claimed as ‘grammatical’, is unacceptable in the way
the word is used in common English.]

Without His Name, even forgetting the name itself, and confusing Most-High Elohim I not
distinguished from generic God of all sorts of beliefs – religion, denomination, sects, and
cults (esp. deism and pantheism). On the other hand, to treat the very Name of Most-High
Elohim in vain and in a frivolous manner, written or spoken, is the first-degree blasphemy
– as if it’ is a magical, mysterious, ‘sacred’ mantra to be used to invoke a god.

****

a
'what God was' – NEB, REB
b
In Jn 20:28 it is nominative, not vocative, but exclamatory. Thomas was not saying Yeshua, the risen
Lord, who appeared, is his God. This is unthinkable in the Hebrew mind set; all those were Yehudim,
devout to Elohim of Abraham, Isaac, and Yaakob. His exclamation ‘my Master’ and ‘my Elohim’ – he
was not giving out theologically profound un-biblical inspiration. Of course, often we even hear someone
state that ‘name of our God is Jesus’ or ‘Jesus is (same) Jehovah’, etc.
 The English word ‘god’ or ‘*God’, which is simply a common nonspecific noun (for any God-
being, a mighty ‘supernatural’ one), does make any difference whether capitalized or not. They
are not distinguishable when read aloud.a

Philosophically and religiously ‘God’ has become a means to an end for human desires –
prosperity, happiness, wealth, pride, and power by the new crop of satanic deceivers - God-
peddlersb in modern Christianized America.]

It is etymologically from a Teutonic language with a nonspecific sense of a ‘mighty supernatural

being’, a generic notion of a deity (same also the Greek word theos and Hebrew word elohim) in
once pagan society. It is used in variety of manner, from a vulgar or curse expression (OMG; G_d
damn) to the philosophical and theological writings as well as church language intoned with
‘holiness’. Though the English convention with God vs. god allows us to use each in a different
sense, linguistically speaking such arbitrary scheme does not work in everyday speech. Though
the context gives a clue, the image people have is not what the Scriptures has. Matter of fact, it is
not a question of ‘believe God or not’, it is ‘believe which God’. Everyone has ‘God’ – What is
God and Which God? What matters is, whether it is ‘the God of the Scriptures’ (Elohim) or ‘God
of the world’. The God of the world comes in various forms – from a craved image or a natural
object (tree, mountain, Sun, Moon, star) to an abstract idea such as money, power, ‘Force’, etc.
Ultimately though, it is one’s own self which is one’s God. We human beings are ‘theists’ one
way or the other, whether they say ‘I believe’ or ‘I don’t believe’. What counts is which God and
whose God we here.

See below for details on the phrase ‘*God the Father’.

Since the translation word 'God' itself does not say about the reality (of Who He is), this common
word of generic notion tends to make people bring their syncretistic idea into the Biblical text.
[Hence, the major translation principle of IRENT to render the arthrous 'ho theos' consistently as
'the Elohim' and the anarthrous theos mostly as 'Elohim'. The inevitable result is contamination of
doctrines and liturgical practices which have all the subtle characteristics of syncretism, which
infuses Hellenistic (Greek) philosophy into the Scriptures of the Hebrew mindset. It leads people
to project their own God into the Bible. Their God – even God of the ‘Bible’ (God of Church, God
of religion, or God of their faith) – is not same as the Elohim, the very God of the Scriptures. In
other words, man creates in his own image a God whom he can control. This is a perversion of
what the Scriptures tells of ‘Elohim who created man in God’s image’. Even some has ‘God is
dead’. 11 God is not the name, but a title for someone or something people regard as a mighty one
– more powerful than mere mortals. It is applied to things (graven images), ideologies, or some
human persons in common usage of the word in English apart from a translated word in the Bible.
There is no one who has no God to believe. Simply they do not know they believe – the universal
god for anyone is one’s own self. [‘you all will be like gods, knowing right and wrong (on your
own, apart from Elohim)’ (esesthe ōs theoi – Gen 3:5 LXX)]. When many deny and go against
God, it is Elohim (the God) of the Scriptures.

With this word ‘God’ used a translation word in the Greek New Testament for Greek word theos,
which is a translation word in the TaNaKh (‘Hebrew Scriptures’, ‘Old Testament’) for Hebrew
word Elohim, most English Bibles fail to bring what the Scriptures declares in which the Creator

a
Even with the initial letter in capital, the word itself fails to come to the readers’ mind distinct from the
undefined ‘God’ of generic notion, yes, even read in the Bible; even fails to bring the context undistorted.
b
God-peddlers in modern degenerate Christianized America is another assault from Satan. The ‘God’ has
nothing to do with the Bible, the Scriptures, and Elohim. [Houston preacher Joel Osteen is the prime
provocateur of a seductive brand of Christianity that reduces God to a means to our ends. He transposes the
glory of the Cross to the glory of consumerism – making it a fast-food Christianity that’s long on looks but
dreadfully short on substance, leaving you naked, gullible to the devil’s schemes. Ref. Hank Hanegraaff.
The OSTEENification of American Christianity. Cf. OPRAHization of Christians.]
 is not a God, nor just ‘God’; as God-being not a ‘person’. Only in His revealing of who He is, He
comes to as a person-in-relation – which is in the person of Yeshua the Mashiah. The English
word ‘God’ by itself is a common noun – it is not a name but a referent. To use it as a title
equivalent to the Biblical word ‘Elohim’ is to be on a slippery slope eventually into total
disconnection from the Scriptures which then finds oneself transplant into the religions with the
Bible as an instruction manual and an application book with lists of absurd regulations and
mantras.

As the way the word ‘God’ is used in English either for a title or for a referent, linguistically and
scripturally one can say, “YHWH is not a God, nor God”. As the word ‘God’ itself is of a pagan
origin, the statement ‘YHWH is God’ is nonsensical (oxymoron). a Yes, we can say YHWH is the
true ‘God’ of the Scriptures, with God in the sense of God-being. He is YHWH Elohim, with the
Hebrew word Elohim as His title, and should not mix up with ‘God’.

Such is the problem in using the word ‘God’ as a translation word for English Bible, in that there
is no linguistic differentiation between the God of the Scriptures and the God which originated
ultimately out of human spirt and thought. When someone says ‘I believe in God’, such a
statement has actually no meaning when it is spoken out of the context, since anything or any
person can be designated as ‘God’, a God out of many. The true people of the Book believe in
YHWH, believe Him as the true God, and as only God they believe in. To make a statement
‘believe in God’ is useless as nebulous as it can be. Without ‘knowing’ the Name, everything we
say about God is just nebulous and powerless.12

[Cf. The current legal contention for the permissibility of use of ‘Allah’ as the translation word
(equivalent to God) in Christian Arabic Christian Bibles in Malaysia. The usage of the word is
such that it seems more that a title for Muslims.]

The pagan word ‘god’ was taken over into Biblical English word as diverse world languages
would do from their indigenous (‘pagan’) religious vocabulary. It is similar in the case of Hebrew
words, El and Elohim (pl.). Main difference is that with Elohim none of other gods is addressed;
whereas English ‘God’ is associated with other than the Creator and is indiscriminate used in
secular or pagan context. This serves a rationale for IRENT in adopting the Hebrew word Elohim
as the translation (loan) word for the arthrous Greek ho theos as the Elohim).

a
[Cf. 'YHWH is the God we worship']
 We have to realize that ‘God’ as a translation word fails to help the readers from
confusion in understanding the Scriptures and from exegetical contradiction and doctrinal
conflict. In addition to the most important example Jn 1:1,a another example note-worthy
to mention: E.g., it is 'the God is love', not ‘God is love’ b as commonly translated (1Jn 4:8,
16). The text does not concern on ‘God’, as if a generic God in or outside some religions,
but the very God, YHWH, to whom Yeshua is the only Son.] As we have no way to alter
how language works, hoping to reserve this word only for specific meaning and in
religious usage [e.g., ‘God!’, ‘OMG’, etc.], it is impossible to represent the true God,
Elohim of the Scriptures, as long as this word of a pagan-origin is used to translate the
Hebrew equivalent, Elohim.

In the Greek NT, the word theos is mostly arthrous (especially in nominative case), i.e.,
ho theos ‘the God’ which is focused on 'who God is' and emphatically points to the very
God – YHWH Elohim. On the other hand, anarthrous theos (often in genitive case) 'God'
is focused 'on what God is'. [cf. ‘God-image’ or ‘the image of God’] Unfortunately,
English convention does not use the definite article, unless it is modified by an adjectival
phrase (i.e., the true God etc.). The Greek article has semantic force in-between ‘the’ and
‘that’ and is much more than ‘the’ in English.

There is no better way than to take the Hebrew word ‘Elohim’c as the translation word for
ho theos in GNT to make to carry clear sense in the translated text. Only a few translations
have it as 'the God'. [E.g., as 'The God' in Nazarene Commentary (Mark Heber Miller,
2007 www.nazarene-friends.org/nazcomm/ )]

a
‘what God is’: In Jn 1:1c theos is nominative but adjectival. In Jn 1:18; 1Jn 4:12; 2Jn 9 as accusative. Cf.
Problem of anarthrous noun as adjectival – Jn 4:24 (‘as spirit is’ or ‘what spirit is’), 1Jn 4:8 (‘love’ vs.
‘what love is’).
b
‘God is love’: [‘No one can love God, only because God is love.’]
In Jn 1:1c as nominative but adjectival. In Jn 1:18; 1Jn 4:12; 2Jn 9 as accusative. Cf. Problem of anarthrous
noun as adjectival – Jn 4:24 (‘as spirit is’ or ‘what spirit is’), 1Jn 4:8 (‘love’ vs. ‘what love is’).
c
[The case is similar to use of Hebrew word ‘Adonai’ instead of Lord (or even LORD) when it refers to
YHWH Elohim.]
arthrous 'ho theos'

Rendered as ‘the Elohim’ in IRENT. Most has it ‘God’.

[Need consolidate material of the same subject.]

‘Elohim’ or ‘God’

Arthrous dative 'to the Elohim', 1Ti 1:17 (with a remote definite article)
"Tō de basilei tōn aiōnōn, aphthartō, aoratō, monō [sophō] Theō"

In majority cases Gk. theos occurs as arthrous as ‘ho theos’ (‘the Elohim’) and refers to the
very God of the Scriptures, YHWH a Himself. In English the word capitalized God is
exclusively for the setting of monotheistic religions. However, such a typographic
convention does not really help make it distinct from other gods or God of other religions.
The capitalized 'God' does not by itself come differently from ‘god’, the fact being obvious when it
is read aloud. Moreover, in English convention it does not take the definite article (except
when it needs to be specific with an additional qualifying descriptive). [This linguistic
literary translation principle should be scrupulously adhered in IRENT, thereby doctrinal
noises over the word and the concept ‘God’ can be entirely bypassed without being bogged
down in the Trinitarian as well as anti-Trinitarian hardened mindsets. [Esp. Heb 1:8 and Jn
20:28 (nominative arthrous ho theos) – refers to Father (YHWH Elohim), not Yeshua.]
When people claim ‘Yeshua is God’ they cannot avoid being called polytheistic since
YHWH is God.

The best option to translate this Greek phrase is the corresponding Hebrew word
‘Elohim’b. (‫)אלהים‬. This choice is eminently suitable as it has precise sense and clear
reference to the true God.
When the article is present to particularize the generic concept of God, it is rendered as
‘God-being’. E.g., Rm 1:23 ‘the immortal God-being’ rather than ‘the incorruptible God
(KJV)’ ‘the immortal God (ESV)’, or even ‘the immortal Elohim’.
[Check EE here 13 for what bearing this consistent approach of translation has bearing on exegetical issue
on the two special places.]
[Check EE here 14 for implication for the special case of Korean Bible translation.

The word ‘God’ is not a name but an appellation used as a title. The basic sense is ‘mighty
one’. The common expression ‘one believes (in) God’ actually does not mean much by
itself unless it is made clear of what is meant when we say ‘God’ and what is meant by
‘believe’. “Everyone has a God”, but ‘not everyone believes a God’ c

When it is rendered as ‘God’ is used in a Bible for the translation word throughout as is the
case of most English Bibles, we should not to recognize a subtle but serious side effect.
a
YHWH = ‘Elohim of Abraham, Elohim of Yitzchak, Elohim of Yaakob’ (Mt 22:32), not ‘God of Abraham,
God of Isaac, God of Jacob’.
b
When the word is emphatic in context (e.g., 1Jn 4:8, 16), it is possible to phrase it as ‘the very Elohim’. It is
not ‘God is love’, but ‘the very Elohim is love’.
c
Atheism with the ‘Self’ as one’s own God-being: Though who claims they don’t believe God, it only
means that they don’t believe in a particular God, while what they actually believe in is ‘oneself’ which is a
God on their own. Cf. Gen 3:5 “… yoů will be like elohim (gods)”– (Heb. elohim, gods or God); /like God –
most; /x: as gods – KJV; /x: live divine beings - NET.
 The linguistic effect is not well appreciated. From reading such a Bible most people will
get a word picture of a generic universal God-being, even of a metaphysical notion of
Greek philosophy, as prevalent and natural in modern Western mindset. Not only within
the Christian religions and liturgy, but also seen in every day speech of common man.
Usually, they are totally unaware of such and being mostly subconscious, it is almost
impossible to prevent it from affecting the readers.
Thus, people are ultimately disconnected from (1) the true God, (2) from OT and YHWH
worship (Judaism), (3) from the Creation down through the history of Israel. Its influence
is well shown in history full of spirit of antinomianism, anti-Judaism, and anti-Semitism in
the traditions and practices of various Christian. The result is burgeoning of a variety of
religions off the Constantine Roman Christianism, producing uncountable number of
Christian and pseudo-Christian movements, sects, and denominations. They carry ‘Jesus’ a
in their own fashionable images created after human whim and fancy to entice people to
choose from a smorgasbord of different ‘Jesuses’
Here is a list of benefits to argue for using this Hebrew word as a word of choice to be used
in a faithfulb translation:
– (1) the word ‘Elohim’ is known even among those outside Judaic tradition;
– (2) it is easy to pronounce and in consistent spelling in transliteration, unlike many Hebrew
words;
– (3) it reconnects the readers to the Creator God in OT and in the history of Israel;
– (4) it expels any association with the image of a westernized God such as in Deistic thinking;
and importantly
– (5) it makes the words be expressed so that the readers see them in clear and precise sense as
the text tells in the context. c
The goal is to reconnect the New Testament to the TaNaKh (Old Testament) and reconnect
the Renewed Covenant in Yeshua the Mashiah to its original Hebraic root of Covenant of
YHWH, linguistically and spiritually, thus disconnecting ourselves culturally from
Christianity which is distorted and buried in various Christian religions in their
contradictions, conflicts, and confusions. This has necessitated to re-examine the words,
expressions and terms to move out of Church language which had no other way than to
borrow from those of pagan origin. Disconnecting from such and then restoring those truly
carrying the Scriptural sense so that new a stream of doctrinal and theological
understanding is able to flow out – this time, always bound to the Scriptures and remains
within the Scriptural language sans distorted and deceiving language of man. Only with the
power of words in untainted language [God’s precious gift to human made in His image], it
is possible to get back to from where all came to hear God’s Word revealed in the

a
‘Jesus’ in English – originally it was Iesus (as in KJV 1611) before the sound value of j came into English. The
terminal s is a postfix for the Greek masculine nominative case. It has nothing related to ‘Zeus’ as some tries to demean
the name in current English.
b
faithful is to be a translation: To be faithful, (1) a translation work has to make it possible for the readers to recover
the underlying Greek word, phrase, syntax and style – as close as possible without undue difficulty, and (2) it has to be
uncontaminated by words, phrases, expressions, and idioms which are alien and foreign to what the Scriptures is
(including doctrinal as well as personal), that is, the writings in the original setting of language, culture and world view.
Among the plethora of modern translations being published, it is simply impossible to find them faithful, especially with
those in paraphrasing (e.g., NRSV, NLT, GNB, etc.) or free-style rewriting (Message, ERV, CEV, LB, etc.). Note: every
translation claims that theirs is ‘accurate’; the word ‘accuracy’ is meaningless – unless qualified and explained why and
how it is so.
c
E.g., Jn 1:1b-c, ‘the Word was with the Elohim and what God is, the Word was’. Compare with the
traditional rendering ‘the Word was with God and the Word was God’. The same word in different sense
and referent makes such translation linguistically unacceptable as it serves as the source of confusion and
contradiction.
 Scriptures. Such is the power of words – to let live or let die. And all along we have seen
the enemy and it is in us and with us and is us.

[arthrous genitive: ‘of the Elohim’.

e.g., ‘the word of the Elohim’ – Lk 5:1; 8:11, 21; 11:28; Jn 10:35; Act 4:1; 6:2, 7; 8:14, etc.; ‘the
Word of the Elohim’ – Rev 19:13;
e.g., 'Good-News of the Elohim' – (Rm 15:16; 2Co 11:7; 1Th 2:2, 8, 9; 1Pe 4:17);

[when anarthrous it is rendered as ‘of God’ or God's. e.g., Rm 1:1 ('God’s Good-News').

Cf. ‘of the Lord’ vs. *Lord’s

Lk 1:20. angelos theou ‘an angel of Adonai’; not ‘the angel of the Lord’
1Co 10:21 ‘a Lord’s cup’ /x: the cup of the Lord
1Th 4:15 'by Lord's word']
1Th 1:8 ‘the word of the Lord’
anarthrous theos in NT – ‘God’ 'a God' ‘a god’ ‘a god-being’

“someone/something – a mighty one like god” (circular but acceptable definition) =

‘a God’ ‘a God-being’ = '(someone being) as God, not (someone being) God.

 non-capitalized for (2) human beings (cf. God’s sons); (2) angels; (3) pagan
gods,
 capitalized (‘God-being’ ‘God’ referring to those entities with divine (God’s)
character.

The anarthrous use of theos (without the article) in its various cases is perfectly common in
the Greek New Testament as a designation for ‘God’. There are 255 occurrences total (19
nominatives, 169 genitives, 36 datives, 31 accusatives). The list below is found in Ref.
www.tdgordon.net/theology_2/anarthrous_theos.pdf (a copy is found in IRENT III.
Supplement - Collections#3 – “Collected articles on Jesus became God”.)

Cf. Acts 17:23 (dative – <To an Unknown 'God-Being'>); Acts 28:6 (accu. - a god);
2Th 2:4 ('a god-being' in place of 'Elohim' – cf. ‘Elohim’)

Nominative case (18x)

Mk 12:27; Lk 20:38; Jn 1:1c, 18; 8:54; Rm 8:33; 1Co 8:4, 6; 2Co 5:19; Gal 2:6; 6:7;
Eph 4:6; Phi 2:13; 2Th 2:4 (2x), 16; 1Tm 2:5; 1Pe 5:5; Rev 21:7;
Rm 9:5;

Genitive case (169x)

E.g., genitive anarthrous theou is rendered as <God's> or <of God> [Cf. English adjective
'divine' is not similar to 'of God'] Lk 3:2 (utterance); Rm 3:5 (righteousness); Rm 8:9 (spirit);
15:7 (glory); 8, (trustfulness); 32 (will); 1Co 3:16 (divine habitation); 11:7 (image and glory);
2Co 1:12 (grace); 8:5 (will), 1Th 2:13b (word). huioi or tekna theou, Mt 5:9, Rm 8:14, 16,
Gal 3:26, Phi 2:15, 1Jn 3:1, 2 (where these governing nouns also are without the article).
[e.g., God’s spirit (Mt 12:28); God’s son (Mt 14:33);God’s son(s), God’s spirit, God’s throne,
God’s grace, God’s finger ; God’s utterance (Lk 3:2; Eph 6:17); Godʹs children’ (1Jn 3:1, 2);
‘all God’s angels’ (Heb 1:6) [cf. the God's spirit Mt 3:16; cf. Adonai's spirit – Lk 4:18.] [Cf.
Eph 5:5 (tou Christou kai theou) 'of the Mashiah and of Elohim an article governs both nouns
– ‘remote definite article’. 2Co 1:12 theou 2x with and without the definite article after an
anarthrous noun.]

Mt 3:16; 4:4; 5:9; 14:33; 27:43, 54;

Mk {1:1}; Mark 11:22; 15:39
Lk 1:35, 78; 2:40; 3:2; 20:36;
Jn 1:6,12; 3:2; 5:44; 6:45; 9:16, 33; 13:3; 16:27, 30; 19:7;
Acts 5:39; 12:22
Rm 1:1, 4,7, 16, 17, 18, 23; 3:5, 18, 21; 4:17; 7:25; 8:9, 14, 16, 17, 18, 33; 9:26; 10:2;
11:22, 33; 13:1, 4, 6; 15:8, 19, 32; 16:26;
1Co 1:1, 3, 18, 24, 30; 2:5, 7; 3:9, 23; 4:1; 6:9, 10, 19; 7:7, 19, 40; 9:21; 10:31; 11:7;
12:3; 15:34, 50;
2Co 1:2, 20; 3:3; 5:1, 21; 6:4, 7, 16; 7:1; 8:5; 11:2; 12:19; 13:4;
Gal 1:1, 3; 3:26; 4:7, 9, 14; 5:21
Eph1:1, 2; 2:8; 5:5; 6:17, 23; Phi 1:2, 11, 28; 2:6, 11, 15; 3:3,9; Col. 1:1, 2;
 1Th 1:4; 4:16; 5:18; 2Th 1:2; 1Tim. 1:1, 2, 4, 11; 2:3, 5; 3:5, 15; 6:11; 2Tim. 1:1, 2, 8;
Tit 1:1, 3, 4, 7; 2:10, 13; Titus 3:4; Phm 3; Heb 1:6; 2:9; 3:12; 6:5; 10:31; 11:3; 12:22;
Jam 1:1, 5, 13, 20; 2:23; 3:9; 1Pe 1:2, 5, 23; 1Pet. 2:10, 16, 19; 3:22; 4:2, 10, 11;
2Pet. 1:17, 21
1Jn 3:1, 2; 2Jn 3; Jud 21; Rev. 7:2

Dative Case (36x)

Mt 6:24; 19:26; Lk 2:14, 52; 16:13; Jn 3:21; Act 5:29; 24:14; Rm 2:13, 17; 8:8; 16:27;
1Co 7:24; 10:20; 14:2; 2Co 5:11, 13; Gal 2:19; Phi 2:6; 1Th 1:1, 9; 2:4, 15; 4:1; 2Th
1:1, 6; 1Tm 1:17; 4:10; 6:17; Tit 3:8; Heb 12:23; 1Pe 2:4; 20; Jud 1, 25

Accusative case (31x)

Lk 1:18; 10:33; 12:21; 17:3; 20:17; Act 14:15; 19:37; 20:21; Rm 4:2; 8:7, 27; 2Co 7:9
(3x); Gal 4:8; Eph 4:24; 2Th 1:8; 2:4; 1Tim 5:5; Tit 1:16; Heb 6:1, 18; 8:10; 1Pe 1:21;
3:5, 21; 4:6; 5:2; 1Jn 4:12; 2Jn 9.

accusative theon – e.g., Jn 1:18a; 10:13 – as ‘what God is’ (– same as anarthrous in Jn
1:1c) [Cf. arthrous accusative in 3Jn 11 - ‘the Elohim’]
in accusative with the verb eidō – Gal 4:8, 9a – eidō theon (‘know what God is’)
in the preposition phrase with dia, apo, en, pros, upo etc. (also with + ‘theos’ + ‘patros’
– God the Father) [it points to none other than the very Elohim] Gal 4:9b upo theou 'by
what God is'.

[QQ: It would be interesting to check, for example, the examples of arthrous

genitive, dative, or accusative. E.g., 2Pe 1:1 ‘righteousness of the God of ours’ (<
~~of our Elohim)]

The examples of anarthrous in prepositional phrase: as apo theou, Jn 3:2; 16:30; Rm

13:1 [Rec], 1Co 1:30; 6:19; en theō, Jn 3:21; Rm 2:17; ek theou, Act 5:39; 2Co 5:1;
Phi 3:9; kata theon, Rm 8:27; para theō, 2Th 1:6, 1Pe 2:4. Similarly with an adjective
in 1Th 1:9, theō zōnti kai alēthinō —
 anarthrous nominative theos (‘God/god/God-being’)
[esp. relevant as anarthrous in Jn 1:1b and as arthrous in Jn 20:28]

It is about ‘what God is’, and carries the basic sense of God-being, not focused on 'who
God is' (the identity) itself as in the case of ‘the God’ (‘the Elohim’).
 God – Rm 1:21; 9:5; 1Co 14:2; Heb 8:10; Rev 21:7; (/: a God – KJV, ASV, ALT);
/their God – NET; /their Elohim – ISR; /Same holds here - Mk 12:27 //Lk 20:38 cf.
//Mt 22:32 (Elohim)
 God the Father – the fixed Gk. phrase theos patēr [none in the Gospels], most
translate it as ‘God the Father’a. [The common biblical English phrase 'God the Fa-
ther' needs 'the' to avoid collusion which forms a different phrase 'godfather' of
'godparent' in Catholic tradition.] 1Co 1:3; 2Co 1:2, Gal 1:1, Phi 1:2; 2:11, 1Pe
1:2; Cf. *God as Father – See below.

 ‘what God is’ – Jn 1:1c (see <A case for study: Jn 1:1>; /xx: a god – NWT; /x:
God - most); 1:18; 10:33b; 1Jn 4:12; 2Co 5:19; Gal 4:8, 9; Tit 1:16; Phi 2:6; Col
2:10; Rm 4:2

Note: the word ‘God’ in all of the above instance points to Elohim and should not have
an indefinite article, while in case of other than what true God is, such as men, angels (>
Hebrew idiom), or polytheistic deities, it is put in lower case, ‘god(s).
a god – Act 12:22; 28:6
‘a god-being’ – 2Th 2:4; (/a god – NWT) [gods (of pagan deity) (pl. – 1Co 8:5)]

It is important to see how the anarthrous nouns (other than the case of uncountable nouns)
are used. E.g., ‘father’ - (1) ‘a father’; (2) ‘Father’ used as a title word; (3) and
importantly in qualitative or adjectival sense – ‘as a father-figure’, ‘as a father’.

The common expression ‘God the Father’ does not mean that ‘God is a Father’, but rather
‘Elohim as Father’ – Elohim who comes to us to be related as Father; He is as Father to
His Son (Yeshua). Nowhere in the Scriptures is the word used as equivalent to father in
human family relation. The designations “Father” and “Son” seem superficially to indicate
that there is an analogy between the divine and the human.

One may be tempted following modern reasoning to say that the use of words like “father”
and “son” for God is “merely” metaphorical, an extension of their human use. But actually,
reverse is the case. God is the original. God made man to be like God, not vice versa. So, it
is appropriate to point out that God is the original Father. In comparison to this original,
human father should be seen as derivative, “metaphorical” extensions of meaning from the
original Fatherhood. In short, such designation is simply an anthropomorphic way of
describing the roles and relationships between the Father and the Son (Elohim and Yeshua)
– a special unique dynamic relationality, not hierarchical stative relativity. It should not be
seen as analogical to human father-and-son relation. 15 As the Logos is to Elohim, the Son
is to Father. It is eternal, essential, and equal – ‘no part nor parcel’16 of the whole. The Son

a
Cf. It cannot be translated with the definite article as ‘God Father’, because of a catholic jargon ‘god-
father’).
b
Jn 10:33 – "making yourself what God is". cf. Jn 5:18. ‘ison heauton poiōn tō theō’ (‘making himself
[stand] equal to the Elohim’ - not of identity but being equal – in acts, not in position. Cf. Phi 2:6
 does not come into existence by being derived from Father, not is begotten,a nor is made or
created, nor became one (e.g., by adoption, promotion), just as the Logos, the God’s self-
expression, is not derived, begotten, made, became, created, or became so. Without Son, no
Father; without Father, no Son. From with the dynamic relationality radiates out the Spirit
to impart divine Love, which has nothing to do what we call ‘love’ b. God’s love is serious;
no ‘crazy love’, but serious love, the love of life. Love is the mode in which He relates
Himself with the creation and the human being, each one of us, born or yet to be born.

The example which draws our particular attention in Jn 1:1

 En archē ēn ho Logos ‘In beginning [of the new creation; not 'Genesis Cre-
ation'] was the Word
 kai ho Logos ēn pros ton theon ‘and the Word was toward with the Elohim.
 kai theos ēn ho Logos ‘and as what God is, the Word was’.

[Note: capitalized initial letter to denote the identity and specificity, a simple readable aid;
it is unrelated to idea of holiness or divinity which the word may have if any. See
Capitalization in ‘How to read IRENT pages’ in IRENT Introduction.

* Concordance Study on theos and elohim (God) – See below in PART III. Appendix.

a
begotten – archaic English word. It refers to bringing a child from male principle, cf. ‘be born’ – from
female principle). Not to be confused with then the archaic translation word ‘only-begotten’ as in KJV ('only
begotten') for Gk. monogenēs.
b
Search for the topic on human love.
A case for study: Jn 1:1

*Jn 1:1 'En archē ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos'

While the arthrous noun ho theos is 'definite' (e.g., Jn 1:1b), the anarthrous
nominative theos in Jn 1:1c is 'not definite' (? 'indefinite') and functions as
qualitative. That is fronted in pre-verbal position is for emphatic, not for making it
definite [as in Colwell rule lingo].

"There is no doubt then that the use of the English indefinite article can be used to
bring out both the qualitative aspect of a Greek noun and the indefiniteness derived
from its context." The real problem is not theological or even grammatical but
linguistic. The real question should be "What does 'a god' actually bring to the
readers' mind?" – 'One of several gods?' 'Of different gods?' What are those gods?
Two, three, or more Gods? Or, 'someone or something like a god'?

NEB (also REB) renders it as 'what God was'. However, since the word itself has
nothing to with a grammatical past tense (i.e., as if it is of 'gnomic aspect') and
nothing about what it was, it is clear to have a proper and accurate rendering as
'what God is', here 'God' in the sense of 'God-being'.

Some render it as 'divine'; however, this lukewarm English word (i.e., anything or
any person can be seen as 'divine') is far from what the text says.

IRENT rendered it in Jn 1:1c as ‘as what God is the Word was’ and it helps to
remove any confusion with ‘the God’ in 1:1b. The arthrous ho theos is rendered
consistentlya as 'Elohim' throughout IRENT.
/> what God was – NEB (- gnomic, unrelated to time idea); /x: Elohim [When some
translates this as Elohim same as the arthrous (e.g., ISR), it puts ‘Jesus = Jehovah’
and rather than being helped the readers fall into confusion]; />> divine; /x: a god –
NWT (- not one of gods; not a god as would be for a pagan deity);

In Jn 1:1 (theos ēn ho logos), the article could not have been omitted if John
had wished to designate the logos as ho theos, because in such a connection
theos without the article would be ambiguous. It is clear, however, both from
the distinct antithesis pros ton theon, vv. 1, 2, and from the whole description
(Characterisirung) of the logos, that John wrote theos designedly. [Fn. "Even
hupsistos, which, when it is used for God, ought as an adjective to have the article, is anarthrous
in Lk 1:32, 35, 76; 6:35." (A. Buttm. p. 89.)] Similarly, in 1Pe 4:19 we find kata to
thelēma tou theou pistos kistē without the article. From: Winer and Moulton
(1882), A Treatise on The Grammar of New Testament Greek, Section XIX.
OMISSION OF THE ARTICLE BEFORE NOUNS (pp. 147-163) - p. 151

a
Consistently, i.e., without exception, incl. 2Co 4:4, which most misinterprets as Satan.
 E. God and Man and Sin:
Man was created in the image of God.

Genesis
1:26a
Then Elohim says:

“Let us make a groundlinga //adam

in our image after our likeness!
…
1:27
Then Elohim creates the groundlingb in His own image [→ 2:7]
In the image of Elohim{Col 1:15} He created it; [NT]
male and female He creates them. [→ 2:21-22]
1:28
And Elohim blesses them:
…

The image of God is seen in the image of Man?

Relation of God and Man:

Separation, Alienation, Estrangement
vs., Restoration, Restitution; Reconciliation
Sin

Forgiving sins
"Who can forgive sins but the Elohim alone?" – [Mk 2:7 //Lk 5:21; //Mt Ø]
but someone God has given authority

a
1:26 a groundling ░ [Cf. 'earthling' has a different nuance and word-association. Heb. 'adam'] /mankind – NIV,
ISV; /man – most; /x: humankind – NET, ISV; /xx: human beings – GNB, NLT; /xx: humans – CEV; /Man- Darby;
[The problem with English word ‘man’ as its commonly translated word is that it suggests ‘man’ as in generic collective
sense, and worse ‘a male person’]
b
1:27ff the groundling ░ [Heb. ‘ha Adam’] /mankind – NIV, ISV; /man – most; /x: humankind – NET; /Man - Darby;
[Note: From Gen 3:20 on, the same word is rendered as 'Adam'][Cf . ‘male and female’ 1:27; cf. ‘man’ (Heb. ish - a
male person) and ‘woman’ (Heb. ishshah) in 2:23.]
 F. Model of God-Yeshua-Humanity Relation:
Trinitarian Model Biblical Model

'Jesus' (of the Church) 'Yeshua' (of Nazareth)

belonging to divinity belonging to humanity, ,
a true man ('Second Adam')
from eternity
as the only-begotten son of the Elohim. &
Pre-existing, pre-human
a God-man He is Emobidment of all that God is:
born without a human father. of the God's Word (Jn 1:14)
The Son is 'God' – Divine Will and Thoughts
as the Father is 'God'. of the God's presence (Immanuel Mt 1:23)
'God the Son', a deity, in God's kingdom,
[God #2 in Trinity] and of the God's Love (Jn 3:16; 1Jn 4:18).
fully man AND fully 'God' His own flesh is as the manna from the heaven,
('God Jesus'). the bread of the life (Jn 6:51-65).
He was an itinerant rabbi
proclaimng the kingdom reign of the Elohim.
Mashiah@, the Mystery [revealed secret] of the Elohim (Col 2:2)
His divine-ness is in 'what he is'
with the God-given authority and mandate
– a *divine man, not a divine god.
[cf. 'a divine man as a God; not God-man]
His Lordship is in 'who he is' in the Kindom realm.
'Divinity' is that which is found in 'who God is'.
A 'deity' is a god-being or a god.
@ Cf. Yeshua the Nazarene born from the seed of David to be as a Mashiah,
a God’s anointed one promised to come for Israel.
& (Jn 1:18; 3:16); the only-begotten one (Heb 11:17).
 ‘the beloved son’ of the Elohim' (Mt 3:17 //Mk 1:11 //Lk 3:22. Mt 17:7 //Mk 9:7);
God's Son (Lk 1:35); God's chosen Son (Lk 9:35); the son of the Elohim (Lk 4:41; Jn 1:34)
<a graphic image for copying>
*Jesus as God; 'God Jesus' 'God the Son'
'Jesus is God'; ‘God Jesus’; 'Jesus became God', not just ‘Jesus became Christ’a.

Jesus was made God from 4th c. on by Greco-Roman Christianity – Constantine Catholic Church. –
parted from the Apostolic Christianity, a Messianic movement in the Second Temple Judaism, early
1st century, after Yeshua the Nazarene). 'The son of the Elohim' [Gk. ho huis tou Theou, the son of the
God'] in the NT is misinterpreted as a a god-man and is replaced by 'God the Son' of 'God Jesus'
('Iesus Deus'). b [<YHWH is identical with 'Jesus'>?? by Augustine, Irenaeus? (to check the source)]

Ref. Richard E. Rubenstein (1999), *When Jesus Became God - The Epic Fight over Christ's Divinity
in the Last Days of Rome www.hjkeen.net/halqn/rubnstn3.htm

People may worship, pray to and praise Him; and call upon His name. They say they believe Jesus is
God. Which Jesus? Jesus in the Gospels? In the Acts, the risen Master or Lord?

However, the word 'God' of their God Jesus is not the God of the Bible, but a church lingo. That does
not mean that the claim that Jesus sis God is wrong. In our language any person, anything visible,
anything invisible, etc. can be called 'God' or 'god', just as Caesar was 'God' to the Romans. The
question is why he is ever called God and in what sense. (See on 'how Jesus became God', on web
search. It is more accurately 'how Jesus has been made God' by Church brains. It is a linguistic
problem, but it has become a theological contentious issue. Yes, what actually we should say honesty
is that we 'believe Him AS God', not 'believe He is God'.

How we can say the name of our God is Jesus (e.g., a twitter of the pastor Mark Driscoll)? Unless
Christianity has become Jesus Religion? Whatever happened to YHWH, the very name of Elohim?
The biblical word 'Lord' does not mean a title for God. Yes, He is Lord, not a liar or lunatic or legend.
However, by 'Lord Jesus' does in mean 'God Jesus'? A polytheistic idea; not much different than what
we get from Jn 1:1c 'and the Word was a god' in NWT, except that Jesus is a god standing inferior to
God (the Father) according to the Jehovah's Witnesses. [Does 'Lord' mean God come in flesh? For
which and whose Lord? And what God, which God and whose God is this 'God'. The Bible is this
much clear and unambiguous: he never called himself God; never claimed to be God, never told he
was to be 'worship' and they worship their 'God' – at least 'Yeshua' in the New Testament, not Jesus of
the Church. Paul would have nothing to do with. If it were, he would really be lunatic or liar. It is
possible that 'Jesus' of Jesus religion (worshiping God whose name is 'Jesus') might have done that by
reading the Bible as their source book to be used in pick and choose eisegesis.]
Position 1: Jesus is God – the response is to be 'How so?' 'So?' 'So then?' 'So what' 'For what?' –
implication for liturgy and for ministry (Michael Morwood)
Position 2: Jesu is not God – the response would 'Why? 'Why not?

Biblical (NT) the statements clearly straightforwardly written in the Scriptures, not man-made creed:
(1) "YHWH is our Elohim; YHWH [alone] is one, [one true Elohim]" (Mk 12:29 – Shema Israel)
(2) Yeshua is Lord (Rm 10:9; 1Co 12:3; Phi 2:11) – Lord of Life; not Lord God - = Col 2:6
(Mashiah Yeshua as the Lord); 'One Lord ~~~ One God' (Eph 4:5-6).
How to make a name of deity to be used as the name of God? 'I Am', even 'I AM' is Trinitarian deity's
name!

a
‘Jesus who became Christ’ – a book by Peter de Rosa (1974).
b
A statement, 'The name of our God is Jesus' – found on a twitter by a Trinitarian pastor Driscoll. What
Jesus? Which Jesus? Whose Jesus? The one who lived for 33 years 3 BCE to 30 CE? The one after his
death? (e.g., proof-text reading of Jn 20:28 'my Elohim' taken referred to the risen Master). The one after
his ascension? The one in the church creeds?
 Trinitarian's favorite proof-texts recruited for juggernaut eisegesis: [See '*proof-texts for
'Jesus is God and God is Jesus']

[Note: that Jesus is God [or He is a god-man (theanthrōpos)], is not same as He is divine,
being embodiment of the Word of the Elohim (Jn 1:1, 14).]
https://unlockingthebible.org/2017/01/bible-qa-where-does-the-bible-say-that-jesus-is-god/
https://biblereasons.com/jesus-is-god/

Jn 1:1 – Misinterpreting 'the Word' which is the very word of Elohim to equate it as pre-human
Jesusa; eternal, pre-existing God the Son; or '(Cosmic) Christ'.
Jn 1:14 – 'Incarnate Word' is changed into 'God Incarnate' (variations – 'Incarnate God' 'Incarnate
Jesus' 'Incarnate eternal Jesus' 'Incarnate eternal God the Son', etc.)
Mt 1:23 – misreading of 'Immanuel' compounded with virgin birth myth that Jesus did not have
human father, but his father is the Holy God, not God the Father! That is, a god-man. Cf. demigods
as in various mythologies.
Mk 2:5-7 – authority to forgive sins is given to Yeshua; that he forgave sins is not because he was
God.
Jn 1:18 – corrupt mss ('only-begotten god' quoted)
Jn 5:18 – Son calling God Father – 'to be equal', i.e., standing equal. They read it as 'identical'.
Jn 10:30 – 'The Father and I are one' – not identity, not same nature, but one in purpose, carrying
out His will.
Jn 17:21;
Jn 20:28 – 'My Master and my Elohim' – Thomas was not claiming the risen Master who he
encounters is now to be or to have become his 'God'.
Phi 2:5-7. – 'in God's form' 'being equal to God'. They misinterpret as 'having God's nature' and
'identical to God'
Col 1:15 – by him all things are created. It is about new creation by Yeshua – all things under
heaven and on earth; not Genesis creation of the heavens and the earth.
Col 2:9 – 'In Mashiah all the fullness of God-being dwells bodily' - = incarnate word, not 'God
incarnate' or 'incarnate God' – it is embodiment of the word of Elohim in the person of Yeshua.
2Pe 1:1 – of our Elohim and Savior Yeshua the Mashiah, not 'of our God and Savior, Jesus Christ'.
Heb 1:2 – '(the Son) sustains all things by the utterance of his power' – not 'upholds the universe'.
It is not about any angel or any man or superhuman man. But is it because Jesus is God?
Heb 1:8 – 'thy throne, O God' – mistaking 'thy' construed to 'God'.
1Jn 5:10 – 'He is the true God and eternal life' is simply construed to the preceding phrase 'Yeshua
the Mashiah'
Jn 8:58 – 'I am' is wrongly read as the Divine Name, YHWH. Same for Jn 13:19 'I am [who I am]'.
Jn 8:22-24 – Yeshua forgives sins – taking this to make Jesus God.
Act 28:28 – bought with the blood of his own [son] – is read as 'bought with his own blood'

The word 'to worship' as a translation word in NT is understood to be applied only to 'God' – Mt 2:2; Mt
28:9; - the Greek word has nothing to the with 'worshiping God'. English word 'to worship' may be in
reference to anyone or anything, other than a 'God-being', but 'worship them as God'. Even 'Jesus' may
be worshiped as God, but nowhere He was worshiped as God in the NT.
A *triadic phrase in Mt 28:29; 2Co 13:14, and 1Jn 5:7b v.l. – it has nothing to do with their 'Jesus =
God
[See in the file <Walk through the Bible #1 - Words, Words and Words>.

a
[Cf. cultic 'Angel Christology' = 'Angelomorphic Christology']
https://larryhurtado.wordpress.com/2019/02/04/christological-non-starters-part-2-angel-christology
 Anthropology – concept of human being, human person

¶ “Humanity, humanity! You have a problem” [in the tone of ‘Houston, we have a
problem’ from Apollo 13 movie script, but in opposite setting.]

Don’t we have God problems! (not ‘problems with God’)

Questions: ‘How many Gods are there? One, a few, many, or none?
‘How many Gods do you have?
‘Which God is it? Who is this God?’ ‘What is God?’ ‘Do you believe (in) God?’ etc.

‘Belief in one God’? ‘Belief in only one God’? ‘There are no other Gods’? ‘Worship one
God’?

‘Do you believe in God?’ A good question. Yes, a serious question. The question of
questions which lie at the root of every religious, doctrinal, and theological division and
disunity in human realm of religions.

The response would be one of the followings:

(1) 'What did you say' → (2) Yes; No; I don’t know; (3) I cannot answer. I refuse to
answer, etc. → (4) 'So what'; 'So then …'

But the honest answer should be a question back – What does it mean? Why you ask? It
is simply because God is not God is not God. 'God' I say is not same as 'God' you say and
is not 'God' they say. 'God' I say now is not same as 'God' I said before and will not be
same as 'God' I will say in a different setting. There is no evidence that all worship the
same God; in fact, everyone worships one’s own god; and the Bible tells that there are
many gods in the world.

A common English word ‘God’, which as a common word in the English Bibles carries
several problems at the linguistic level – not easily recognized as such and has affected
theological talks. Theology is ‘God-talk’, talk about God.

It is not an exclusive to Christian religions, but common in secular language. The

English ‘god’ is from a word of Germanic language origin, indigenous religions. It is a
word with the sense of ‘mighty one’ as mortal human beings are aware of their
powerlessness and turns to something or someone more powerful. a This word of pagan
origin is often heard in frivolous expressions and swearing words in everyday English.

It appears in the misunderstood Nietzsche’s statement ‘God is dead’17. It is said

the Satanists believe in God too [p. 40 in Anton LaVey (1969), Satanic Bible 18.
Most religions say ‘believe in God’, with the only exception of Buddhism in which
the very word and concept of ‘God’ is not developed.

a
‘To believe in God is to believe in a higher power’ [in www.wikihow.com/Believe-in-God is a
typical unscriptural pseudo-Christian idea. How to find God in Church Doctrine
(www.wikihow.com/Find-God-in-Church-Doctrine )?! No, you cannot find, nor you need to. You
have to find out what is meant by 'God', to begin with.
 The expression ‘believe in God’ is found in the Bibles, but not in the Scriptures,
in which we read only ‘believe in the God’, that is, ‘believe in Elohim’ that we
read the Almighty Creator in the Scriptures, who has revealed Himself to
humanity.

How to we pull ourselves from such question? It is only possible to look into the Name,
the very name Elohim Himself has spoken. No word is more important than ‘name’ in
the Scriptures, as everything the Scriptures proclaims has to stand on the foundation the
name holds – the name which is what stands for the very Reality, not an identification of
a person as in the case of names of human beings. a

It is important to see that we worship not the name, but Elohim Himself, and that we
honor not Elohim, but His name.

Concordance Study on theos and elohim (God)

Gk. Concordance Study on ho theos (the God), theos (God, god); theoi (gods); Hebrew.
elohim, el – God;

[Ref. Charles T. Russellb (1899-1916), The Atonement Between God and Man, pp. 69-71. It
has a useful collection of data and information relevant to this topic.
www.bibletoday.com/v5/volumefive_S02.htm]

The following Greek words are translated as *Godheadc in KJV [“… this particular English
word to the mind of ordinary English readers comes as a God with several bodies and but one
head.” Cf. a three-headed god image. What does it actually mean by ‘Godhead’ if it means
same as God? A particular God of Christian religions? Godhead vs. Trinity. 'Trinity
Godhead'?]
 ho theios Acts 17:29 [theios, ‘divine’] deity; divine being [adj. ‘divine’ – 2Pet 1:3, 4]
 theiotēs – Rm 1:20 divine nature
 theotēs – Col 2:9 (fullness of the) God-being;

QQ
cf. ison tō theō (Jn 5:18) ‘equal to the Elohim’ [not ‘same’ ‘identical to’]
cf. eis pan plērōma tou theou (Eph 3:19) ‘fullness from the Elohim’, that is, ‘fullness the
Elohim gives; not fullness of as himself the Elohim.
a
“Without a name there is no real existence” “The names of … represents their actuality” … “In much
the same way, the Hebrews also attached special importance to the concept of names.” – GH Parke-
Taylor (1979), Yahweh, the Divine Name in the Bible. www.scribd.com/doc/9629729/Yahweh [Cf.
Cassuto (trans. 1967), A Commentary on the Book of Exodus, p. 37, "Whatever is without an
appellation does not exist, but whatever has a denomination has existence."]
b
Pastor C.T. Russell of the Bible Student movement – after his death (1916) Jehovah's Witnesses and
numerous independent Bible Student groups emerged from this. Since 1931 its Watch Tower Bible and
Tract Society became the organization of Jehovah’s Witnesses by Joseph Rutherford, its founder,
having different doctrines, theology, and practices. [Cf. Ref. www.biblestudents.com]
c
http://biblicalstudies.org.uk/pdf/eq/1978-4_223.pdf What do we mean by ‘Godhead’? Broyles – in
Evangelical Quarterly Oct-Dec 1987.
www.trinitytruth.org/differencebetweengodheadandtrinity.html
Related words – [See also for ‘titles for God’]
kurios (Lord, master),
kurie (- vocative; O Lord!, O Master!, sir!);
despotes (Sovereign – Lk 2:29; Act 4:24; 2Pe 2:1; Jud 4; Rev 6:10)

Related words:
 ‘divine (~ nature, being, essence, etc.)’ ‘divinity’ ‘deity’
 하나님, 하느님, 천주(님) – in Korean; 神,かみ (kami - Japanese) 上帝; Allah. (Cf.
神 in kanji/hanja as 鬼神 – cf. '신들리다')
 천주(님) – in Korean – a Catholic lingo.
 Related phrase – ‘God + Father' (theos + patros)

‘God the Father’ – does not appear in the Synoptic Gospel.

Cf. once in Jn 6:27 (ho Pater esphragisen ho Theos ‘the Father has put His seal – yes, the
Elohim’ /x: God the Father – most).

In the Epistles it is in various phrases: Note: It is in the sense of ‘God, being (our) Father’.

1Co 15:24; 2Co 11:31; Col 1:3; Col 2:2; 3:17; Jas 1:27; (God and Father);
Gal 1:3 (God, our Father);
1Co 8:6; ‘eis theos ho patēr’ One God, the Father’

The English phrase ‘God Father’ cannot be used here since it has a different meaning.
Hence with a comma, or ‘God the Father’:

Gal 1:1; theou patros (through God, Father)

Eph 4:6; eis theos kai patēr pantōn – one God and Father of all
Eph 5:20; tō theo kai patri – to the God and Father
Eph 6:23; apo theou patros – from God the Father [i.e., ‘God as Father’]
Phi 2:11; eis doxan theou patros (to glory of God, Father)
1Th 1:1; Jud 1:1; en theō patri (in God, Father)
2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4; apo theou patros hēmōn ‘from God, Father of us’
1Pe 1:2; kata prognōsin theou patros ‘according to God the Father’s plan (s.
‘*foreknowledge’ elsewhere)
2Pe 1:17; 2Jn 1:3; para theou patros (from God, Father)

The significance of such careful translation should not be missed, as IRENT adopts two
different words Elohim and God for the same Greek theos. It is shown to be obvious in the
example of Jn 1:1b-c. Most Bibles translate as ‘God’ on both occurrences. It is traditionally
rendered as ‘and the Word was with God and the Word was God’, KJV etc. a

This particular text has become the very source of the ‘Great Trinitarian Confusion’ as it may
be called – all because when we are not quite clear about how the word is used and don’t
realize the word is not what we think it means, in the source language as well as the receiver
language in translation work. The English word ‘God’, like its Greek word itself, carries
different meaning depending on the context, as like any word in the Scriptures. ‘God’ itself is
a title and does not carry idea of identity. Its meaning comes only clear when it is elaborated
by the descriptive phrase. Here is where the arthrous phrase ‘the God’ text as is in the Greek
text comes to our help. It points to the reality, the identity of who God is, and also to what is
meant by ‘God’ – of course, none other than *YHWH Elohim (‘the LORD God’ in KJV as in
Gen 2:4).

Compare it with IRENT rendering ‘and the Word was with the Elohim, and what God is,
the Word was’. It does deal with the true sense of text to come refreshingly clear. The Greek

a
– to the great confusion to the general readers as well as the scholars and theologians; the priests
and pastors.
 theos at the first occurrence is arthrous and points to the identity, while the anarthrous second
functions as an adjectival noun and is close to the English phrase ‘God-being’ in its nuance.

The word ‘God’, as heard every day, is usually a notion disconnected from the reality of who
He is – regardless whether it is within the religious setting or without, even in frivolous way.
Such is a generic God – the word without a clear specific reference. It includes mythological
gods (of Greek and Roman), gods of many religions (some indigent, some cultic, including
deism,), and gods of post-modern mindset (such as ‘knowledge’ ‘science’) all as a supreme
god which stands in place of and against the God of the Scriptures). The Bible tells there are
many gods.aWhether one confesses belief or denies of any belief, every human being believes.
Everyone has at least one god and, as the fundamental source of all belief, it one’s own Self-
willed Sacred Selfb until it is abandoned to find the Almighty Supreme One, the Truth and the
Reality.

Consequently, even if it is said one believes in God, it is not a complete statement when the
question of which God – who is the God they believe – is not answered.

Even read on the pages of Bibles, ‘God’ as in English Bibles does not stand out in the readers’
mind - not much different than any generic God, while the true name and the reality behind,
YHWH Elohim, is being shoved into another room. ‘God’ as the word is used in different
sense by different people in different orientation (religious, deistic, or metaphysical, even
atheistic). Ironically, this makes so-called ecumenicalism and inter-faith cooperation feasible
since, even though they all use the word ‘God’, they can still not be bothered as they think
they have their own God with themselves. That’s why there is such thing called public prayer
in sociopolitical events and is still permitted, despite some opposition to such ‘freedom of
speech’.

Without knowing clearly what is meant when we say ‘God’ we would be murky as to who is
referred. This would not help to resolve conflicts and controversies in the theological and
doctrinal issues. We need to be honest and open in our minds to take a linguistic and literary
approach to overcome theological-doctrinal agenda.

Concordance Study on ‘the son of the Elohim’ (‘the Son of God’); ‘a God’s Son’

See *Son of God’ *God’s son’ *son of the Elohim

a
many gods – cf. polytheism: it is not ‘polytheism’ to believe there are many gods, but to believe in many
gods. ‘Monotheism’ is a belief in the one supreme God; it is often confused with a belief in the existence of
one god or in the oneness of God. What is called ‘monotheism’ is, then, actually monaltry.
b
self-willed sacred self – cf. Gen 3:5 “When you all eat of this …. you all will become as gods”.]
 PART III. YHWH

Through Yeshua the Mashiah

– the risen and exalted Lord of our Life

the Incarnate Word of the Elohim

the Word embodied in the Person of Yeshua

to YHWH – Adonai Elohima

– the only One; the One who has only one name.

a
Adonai Elohim – in Hebrew expression. Comparable to ‘Lord God’.
A. YHWH
The Divine Name as in the Scriptures

‫( יהוה‬YHWHa)
"… I, I am YHWH; that is my name; …" Isa 42:8a
"I, I am YHWH and there is no other;
there is no Elohim but me." Isa 45:5a
"O YHWH my Elohim!" Psa 35:24
The very God whom Yeshua calls ‘Aba’, not 'God'.
With us He is always in relation to His only-begotten Son.
We come to worship, praise and pray Him in the name of His Son.

“…Hiding the name, obscuring the identity, silencing the divine name unutterable”

Taking the very name of His Father

we shall bring ourselves to praise and pray to the Son.

"… I, I am YHWH; that is my name; …"b Isa 42:8a

"And they shall know my name is YHWH" Jer 16:21b

O YHWH, our Adonai,

How majesticc is Your name in all the earth
— You who have displayed Your glory above the heavens! Psa 8:1

a
On the letter w – www.fossilizedcustoms.com/w.html
b
The names should not to be 'translated'. E.g., 'haShem' (in Hebrew); 'L'Eternel' (in French). Many Bible versions
do not even translate but replace the divine name in OT as 'the LORD', making Him a nameless God – NIV, ESV,
NASB, KJV, NKJV, NET, JPS. (Cf. 'Dominicus – Vulgate) (Cf. 'Kurios' – LXX). A blasphemy without impunity?
E.g., as 'I am the LORD; that is my name … Isa 42:8' -- how can 'the LORD' be anyone's name?!
c
majestic [H117 addir (27x) /xx: excellent – KJV]
 Exo 3:14 [ the meaning of the Tetragrammaton is explained.
And Elohim said to Moses,
“I am who I am.”
And He said, “Thus you shall say to the sons of Israel,
<‘I am’ has sent me to you-all.>”

Exo 20:7
“Thou shalt not take the name of YHWH thy Elohim!”
YHWH will not hold the person guiltless that takes His Name unworthily.a

Prov 18:10
“The name of YHWH is a strong tower;
the righteous run to it and is safely set on high.

Joel 2:32a
“And everyone who calls on the name of YHWH shall be saved;

Mal 3:16b
“… those who feared YHWH and esteem His name. [/x: meditate]

Psa 83:18
That they may know that You, whose name alone is YHWH,
are the Most High over all the earth.

Isa 2:3
And many peoples will come and say:
“Come, let us go up to the mountain of YHWH,
to the house of the God of Jacob.
He will teach us His ways so that we may walk in His paths.”
For the law will go forth from Zion, and the word of YHWH from Jerusalem.

Hab 2:14
The earth will be filled
with the knowledge of the glory of YHWH.
as waters over the sea.

Isa 12:4 “Praise YHWH; call upon His name”

Psa 105:1 “Give thanks to YHWH; call upon His name’
Psa 68:4 “Sing to Elohim, sing praises to His name; Extol Him who rides on the clouds – His name is
Yah – rejoice before Him.
Psa 91:14 “…knows My name”

a
The original language here does not hold any prohibition on the use of the Tetragrammaton; rather it
prohibits the blasphemous, disrespectful use of the name or use that would in any way bring reproach upon
it. Hence none of these translations try to impose the idea that the name itself should not be used
[right to left]

‫י ה ו ה‬
‫י ה ו ה‬
He Wa He Yod

[left to right]
YHWH

‫י‬ Yod ‫י‬ Y

‫ה‬ He ‫ה‬ aH

‫ו‬ Waw ‫ו‬ W

‫ה‬ He ‫ה‬ aH

in Phoenician script; Paleo-Hebrew script

Divine Name; Tetragrammaton:
‫ יהוה‬is the name in Hebrew – the Tetragrammaton is the 4-letter Hebrew word for the sacred
name of the Elohim – the only God – revealed in the Hebrew Scriptures (TaNaKh).

Unlike many gods and human persons, the very Elohim of the Scriptures has one and only
name. He is the only being who has one and only name. The common expression ‘many
names of God’ is actually ‘many titles of God’.

The God [‘Elohim’, not ‘God’ by many religions, including Christianisms] is not a person to
be seen and found in ‘heaven’ or ‘in paradise’ or in any place. Cf. ‘… Elohim created the
heavens and the earth’ (Gen 1:1) ‘Heaven’ is a God’s creation; not where He places His
throne. The expression ‘God is in heaven’ (i.e. heavenly God) is a metaphor with anthromor -
phic language. [E.g. ‘Our Father! who is in the heavens Mt 6:9] ∵ the Elohim is spirit. [Jn
4:24]. Most High Elohim is not a person to be located in the place called ‘heaven’. The Elo-
him is but as a person. The term Person in Trinity Godhead is of Latin word, persona, mean-
ing ‘character’ with façade or front, ‘mask’ ‘role’; not the common word ‘person’ used for a
human being in legal, sociologic, psychological and philosophical sense.]

[Note: 6th letter of Hebrew Alphabet ‘w’ vs. ‘v’

and its phonetic value.] (UU, OO)
YHWH:
YHWH– transliterates of the Tetragrammaton – the four-letter Hebrew word for the Divine
name.

/YHUH; /x: YHVH; /xx: JHVH, JHWH [Note: no ‘J’ letter and sound in Hebrew. It was ‘w’
in the ancient Hebrew, not ‘v’ as in the modern Hebrew.] [See EE for J vs. Y here19].

The name should be translated phonetically as closely as possible to the original – a proper transcription.
The name cannot be 'translated'; even after its meaning.a

The Tetragrammaton should be pronounced properly and accurately. The God’s sacred name should be
heard with respect and meaningfully in worship; b not to be uttered blasphemously and taken unworthily.

Correct transcription as it is pronounced: *Yahuah

https://defendingjehovahswitnesses.blogspot.com/2009/11/how-was-gods-name-yhwh-pronounced.html

Cf. *Yedudah
H3063 Yehudah‫[ יהודה‬YHWDH meaning 'praise'] (Gen 29:35) /x: Judah
<‫>י ה ו ד ה‬

Compare ‫( יהוה‬YaHuaH) vs. ‫( יהודה‬YaHuDaH)

‫ י ה ו ה‬YaHUaH ‫ י ה ו ד ה‬YaHUDaH
H3068 Ya-h-u-d-ah (H3063)

‫י‬ Y Yod ‫י‬ ‫י‬ Y

‫ה‬ aH He ‫ה‬ ‫ה‬ aH

‫ו‬ U* Waw ‫ו‬ ‫ו‬ U

Dalet ‫ד‬ ‫ד‬ D

‫ה‬ aH He ‫ה‬ ‫ה‬ aH

a
E.g., “Praiseworthy” is what Muhammad means, but his name can be translated as such?
b
Cf. In Judaism simply avoid uttering the Divine name; they us ‘haShem’ instead.
Cf. ‘G-d’ instead of ‘God.’
 * ‫ ו‬- U or W?

‫ו‬
The letter represents the consonant [w] in original Hebrew, and [v] in modern
Hebrew. When used as a vowel letter (mater lectionis) it represents the vowels /o/
and /u/, which are, with vowel points niqqud added, written as ‫ֹו‬, and ‫ּו‬. to the left or
on top of the letter to indicate, respectively, the two vowel pronunciations.
https://en.wikipedia.org/wiki/Waw_(letter)

Until mid-17th century JEHOVAH in English was pronounced Yah-HOO-Ah

(when J is corrected to Y and V to U)

H3063 Yehudah Gen 29:35

H3034 yadah 'praise' Gen 49:8
H3068 'YHWH' Gen 2:4:

nomen inefabile (Philo) – [Cf. Exo 20:7; Lev 24:11]

Cf. History of ‘J’.

cf. vocalic i and consonantal y – Latin and European successor languages.
Cf. History of ‘W’. Evolved from ⟨uu⟩ digraph https://en.wikipedia.org/wiki/W
'w' which is from about 13th c.? (problem of letters U → V → W).

→ Into Gk. Y (upsilon, sound of u) → Latin V letter (sound of U)

https://youtu.be/wRsfDS0yw6g
https://davidboris.wordpress.com/2020/02/05/the-hebrew-alphabet-and-missing-vow-
els/
www.familyofmessiah.org/name.
https://assemblyofyahuah.com/about/yahuah/)

From Yahusha ben Moshe <yahusha-ben-moshe@protonmail.com> Mar 27, 2022

The pronunciation of the name as *Yahuah is the most correct that we know of.

The names Yahuwah and Yahweh are due to incorrect pronunciation of the Hebrew letter
"weh" written as "w" in English. The name of the letter itself is "weh".

So, people who pronounce the Hebrew letter "weh", they are using the Name of the letter
as if it was the sound it makes, which is incorrect. It would be like using the English letter
"w" and using its name as if that was how it was pronounced in a word. Its name is "double
u". To use that as its "sound" it would be like saying "double u -ay" instead of "way".
Or "a-double u-ay" instead of "away".

They are doing the same thing with the Hebrew letter "weh", they are using the name of the
letter as its pronunciation, which is where they get the names "Yahuwah" (by actually
adding the letter twice in this case, first as a "u" sound, and then again as the mispro-
nounced "weh") And also the pronunciation "Yahweh", again pronouncing it with a "weh"
sound which is the name of the letter not the sound it makes. As the Hebrew letter "wey"
(w), the sound it actually makes in Hebrew is "oo" or "u" sound. This is why Yahu-ah is
the most correct pronunciation that we can understand. The only way to prove this further,
or if it is pronounced differently, is if Yahuah Himself speaks His name to Yahusharel His
people, as He did at Mount Sinai.  

Those that use the name "yehveh" get that from Judaism, who intentionally distorts
Yahuah’s Name... Unless they use it in their own names, such as Benjamin Netanyahu for
example, then they pridefully use it in its correct form. Also, the search engine "Yahoo",
same thing. As "Yahu" is the short form of Yahuah's Name, which also appears in many
biblical names, such as Yirmeyahu/Jerimiah.

Also in the Aramaic, so called "modern Jewish Hebrew", the "v" sound came from them
adding it to the letter "weh" or "w" and also to the "bet" or "b". There is no actual letter "v",
the sound was added in from the Germanic languages. There was no letter nor sound of "v"
in ancient Hebrew. Also the "modern Hebrew" is not Hebrew at all, it is Aramaic to which
the pharisees added dots and dashes in order to distort words, change their pronunciation,
and even change the word and/or meaning in order to hide and obscures certain words and
verses in the Scriptures and how they were translated.

Hope this helps, Yahusha ben Moshe

Jehovah, Iehovah, Yehowah:
In the Old Testament of English Bibles, the traditional translation of the tetragrammaton is
Jehovah (ASV, NWT). It is pronounced with the accent on ho with the final h silent. KJV
has it as Jehovah only in a few places. Note: Iehovah in KJV 1611 the letter J is a Gothic
font for the capital letter I. [Similar to Iesus vs. Jesus and also Hebrew names beginning with
‘Y’ in NT]. The J sound in modern English came later from French in mid-17 th century. Tyn-
dale has it as 'Iehouah (Exo 6:3). Iehouah (as in Psa 83:18) in Geneva Bible (1560).

The linguistically hybrid 'Jehovah' as such in modern English needs to change to 'Yehowah'
to be linguistically acceptable before we further explore to search for the correct pronuncia -
tion of the Divine Name in the ancient Hebrew.

https://defendingjehovahswitnesses.blogspot.com/2009/11/how-was-gods-name-yhwh-pro-
nounced.html

http://defendingjehovahswitnesses.blogspot.com/2013/09/addressing-question-is-name-jeho-
vah.html
Raymundus Martini (1278) – Yohoua
Porchetus de Salvaticis (1303) – Iohouah, Iohoua and Ihouah
Petrus Galatinus (1518) – Iehoua
William Tyndale (1530) – Iehovah
Modern spellings – Jehovah → Yehovah; Yahweh;

*Iehovah – William Tyndale (1530); KJV (1611)

→ 'Yehovah'a – phonetically revised form (adopted by Nehemia Gordon www.nehemiaswall.com/
→ Yehowah (YeHoWaH); (IEhOUAh) – phonetically revised. [Note: Yeo-ho-wa (여호와) in
Korean]
[Cf. Tyndale 'Iehouah'; IAOU; IAΩ]

Jova – Origenis Hexaplorum, (edited by Frederick Field, 1875)

..

ASV – Jehovah; 6888x? ;6691x?

44x ‘Jehovah God’ (Exo 9:30)
288x ‘Lord Jehovah’ –
20x ‘O Lord Jehovah’ (Gen 15:2); 259x ‘the Lord Jehovah’ (Exo 23:17; Zep 1:7; Mic 1:2
Cf. the Lord GOD – KJV; /the Sovereign LORD – NIV); 5x ‘Ah Lord Jehovah’ (Jer 4:9;
14:13); 3x ‘Ah, Lord Jehovah’ (Jer 1:6; 4:10; 14:13); 1x ‘thy Lord Jehovah’ (Isa 51:22);

NWT – Jehovah; 7044x!!

/Iehovah – KJV 1611 (only 7x) – Exo 6:3, Psa 83:18, Isa 12:2, 26:4, and as in compound
place names Gen 22:14, Exo 17:15; Judg 6:24.

a
[See Gordon Nehemia] [Cf. https://youtu.be/d9RQmfNK-rk Messenger of The Name <Why the Name is NOT
Yehovah! (or Jehovah)> www.messengerofthename.com/about-the-name/
*Yahweh:
A hypothetical reconstruction (1869 by Wilhelm Gesenius). Only in a few translations, the
divine name is rendered as Yahweh (e.g., JB, NJB, HCSB). a It is a two-syllable word with
both ‘h’ being silent as in English wh- words. [Note: It is reported that the Divine name ‘Yah-
weh’ is removed from a new edition of NJB in the making.] → needs to be changed from
Yah-weh into three-syllable 'Yahueh' and from then on to Yahuah (phonetically correct
form).

So-called 'restored name bible' has become a vogue by some with the Tetragrammaton in
English Bible translations in Hebrew script.

Kurios:
In LXX it is rendered as kurios (‘lord’), same Gk. word for the Hebrew word Adonai. A few
early LXX mss do show the Tetragrammaton in paleo-Hebrew script.

Many English OT translations simply follow the style of LXX, rendering it as ‘the LORD’
(all in capitals). NIV has the divine name not in a single place, systemically and thoroughly
removing them to be placed with ‘the LORD’. b

NIV for an example does not a single example of the name of God in its translation of OT. It
has replaced with 'the LORD', and in a few places with 'GOD'.

HaShem:
wiki/HaShem

In modern Jewish practice 'HaShem' ('the Name') is used in place of the Tetragrammaton.

a
from a hypothetical reconstruction of the pronunciation ca. 1869 by a Hebrew scholar Wilhelm_Gesenius
b
https://en.wikipedia.org/wiki/Jehovah#Usage_in_English_Bible_translations
Translation of names

The proper names are not something one can translate into another language.
They are to be transcribed as closely possible to the way it is pronounced.?
How close can we come to the way it was originally pronounced?

Unlike most written languages Hebrew words in the Hebrew Scriptures use no
vowel letters. That means, the Hebrew names should be first transliterated and
then transcribed.

With His name pushed away and buried, the God in many Christianisms is a name-
less god. They got confused the (proper) pronunciation of the name with the utter-
ance of the Name which they follow the Jewish religion tradition of prohibiting 'ut-
terance' of the Name. A long Jewish tradition is the reading the TaNaKh with the
Tetragrammaton in the Scriptures as 'Ha-Shem' ('the Name').

The vowel points (niqqud) as in Masoretic Hebrew text and even mater_lectionis
(vowel letter system) which developed later. [Masoretic text for the Tetragram-
maton with the vowel points which tells to be read 'Adonai', nothing to do with
the actual pronunciation of the word.

[The so-called Lord's prayer begins:

"Have Your name sanctified and honored" Mt 6:9 //Lk 11:2.

thy very Name ░ [Jn 17:6, 26] [that is, ‫( יהוה‬Tetragrammaton); YHWH]; [It is
to be known and not be hidden. Isa 42:8 'I am YHWH; that is My name.' Cf.
Heb. haShem (‘the Name’); Exo 6:3; 20:7; Psa 38:18]. [→ Act 15:14, 17; Heb
2:2] [Cf. Jn 5:43 ("I, I have come in the name of my Father")]; [God's name is
at the apex and core of all the prayers to God.] [His name is shoved off, ig -
nored, confused and obscured in most Christianisms – God is practically name-
less.]
sanctified and honored ░ have ~ sanctified and honored ░ [//Lk 11:2] [i.e.,
through us – a pledge, not petition. ‘to sanctify everything of us, with us, and
in us to bring honor to His name (YHWH) (Cf. 1Sam 2:30) ≈ ‘to love your
God’ (Mt 22:37)] /xxx: may ~ be honored – NET, etc.; /> hallowed be ~ –
KJV; [to have His name sanctified is the beginning and end of all our prayers
and love of the Elohim Lk 11:2 //Mt 22:39.]
[related OT expressions – 'O give thanks to YHWH, call upon His name' Psa
105:1; 'to fear Elohim' (Psa 66:16; Ecc 5:7); 'fear of YHWH' (Pro 1:7; Psa
110:10); 'to fear this honored and awesome name, YHWH your Elohim' (Deu
28:58)]; ["You shall not make the name of YHWH your Elohim unworthy of
Him." Deu 5:11a //Exo 12:7a] [The name that which to be known and re-
vealed; but also, to be sanctified, revered, and honored. No one would dare to
call their own father by uttering His name!] [Ten Commandments begin with –
"I, YHWH, am your Elohim, …"]
Transliteration: YHWH /x: YHUH; /xx: YHVH; /xx: JHWH.
Transcription from pronunciation: Yahuah;
/x: Yahuwah; /x: Yahueh; /x: Yahuweh; /x: YaHaWah, /xx: Yehowah (linguistically
corrected of ‘Jehovah’); /xx: Yehovah; /xx: Yahweh /xxx: Jehovah;

Note: ‘-ah’ ending is seen in Hebrew masculine name; a few feminine names – e.g., H7259 ‫ִרבְקָ ה‬
Ribqah Gen 22:23. H8283 ‫ ָׂש ָרה‬Sarah Gen 17:15 www.creationcalendar.com/NameYHWH/6-ah-
eh.pdf -.

https://youtu.be/yOfg8R3Ngvs <The Name of God & The Ancient Hebrew TheTribeOfJu-

dahTeach > = https://yahawah-is.blogspot.com/2019/08/the-name-of-god-and-ancient-he-
brew.html (a copy in the collection for Tetragrammaton)
Judah →Yahudah = YaHaWa-dah?
YHWH – YaHaWah?

Utterance of the divine name and its correct pronunciation

Along with Judaic tradition of prohibition of the divine name being uttered (not about
'pronouncing' the name), we have a linguistic problem; the original pronunciation of the
name became unknown. Cf. 'HaShem' ('the Name'), 'G_d'.

On what occasion was the divine name uttered? Most likely it was limited to only the
Temple priests during Temple worship service.

People in the OT were shown to know the God's name, YHWH:

Gen 4:1 Eve … saying ‘I’ve acquired a man from YHWH.’ [Some reads it as ‘a man YHWH’, claiming
thet no word for ‘from’ in Hebrew!!]

Gen 12:8 – to Abraham “Abraham called on the name of YHWH”; Gen 15:7 ‘God said to Abraham ‘I
am YHWH …’; Gen 26:25 – to Yitzchak; Gen 28:13, 16 – to Yaakob; Gen 4:1 – to Hawwah. [‘not
known by the name’ is not to be confused with ‘not known the name’]
www.2besaved.com/2BSKJVErrors02.html

The name on the lips of Pharaoh –

The name on the lips of the Israelites –

cf. first in Genesis Gen 2:15

Exo 3:2 messenger of YHWH ░ [the first occurrence of Tetragrammaton in Exodus; 'YHWH Elohim'; → Exo 4:1
'YHWH' On the lips of Israelites the only time] [‘YHWH Elohim’ – Exo 3:15; YHWH – Exo 3:16; 'Adonai
YHWH' – Exo 23:17] [/Yahweh – JB; /> Jehovah – ASV, NWT; /x: the LORD – most;

Exo 3:14 What is His name ░ [Moses knows the Name; they were asking what is God’s literal name,
but His refutation behind the name. – the way of doing things people to know Him by – the proof for
what He will do. Cf. Gen 4:16 ‘men began to call upon the name of YHWH. Children of Israel knew
the name.]
Exo 3:14 I'll be with yoů as I shall be with yoů ░ [Ehyeh + H834 asher (5502x) 'which, who, that')]
[The phrase is not about what is His name. The theme: "I will be with you. → If God is on your side
and God is with you, nothing is impossible for what God is working on for you and with you."] /I will
be with you as I shall be with you – Tovia Singer https://youtu.be/wpxRbT98e54 <Is ‘I AM’ the name
of God? Rabbi Tovia Singer reveals why it is forbidden to utter the name of God> 00:27:00; /I'll be
who I'll be – (God will be in this Exodus/Exile and in the exiles in the future]; /I'm what I'm – ARJ; /I'm
who I'm – ARJ; > I am who I am; /I am that I am – NET; /xxx: I AM WHO I AM – most; /xxx: I AM
(YHWH) – Jubiliee 2k; /I Will Become What I Choose to Become – NWT; /I will be what I will be –
Golden Gate; /THE BEING – Brenton LXX; [LXX egō eimi ho ōn 'I, I am who I'm'] [AHAYAH
ASHAR AHAYAH – it is not a name] https://youtu.be/yOfg8R3Ngvs 00:45:00

Exo 3:14 I shall be wth yoů ░ [ehyeh] [ho ōn – LXX. Not 'egō eimi' (I, I am)]; /I'm [what I'm] –
ARJ; /> I am - NET; /xxx: I AM – most; /x: I Will Become – NWT; /THE BEING – Brenton LXX;
[This English translated phrase 'I am' (or 'I Am', or worse, 'I AM') is not the name of God, as used for
interpreting Jn 8:58 in eisegesis.]

Exo 6:3 to them?! ░ [only ISR, ISV, RNKJV, put a question mark. rhetorical question – known as
YHWH to them

Cf. Jos 9:8, 9 ‘because of the name of YHWH your Elohim: for we have heard the fame of Him, and
all that He did in Egypt …’

Cf. Examples of the Divine name in a vocative are few ('O Jehovah' 'O Adonai'). cf. – Gen 15:2; Deu
3:24; 9:26 'O Adonai YHWH' [cf. NWT 'O Sovereign Lord Jehovah'; /xx: Sovereign LORD – NIV,
NET; O Lord God – NASB; /x: Lord GOD – KJV;]
In the Hebrew Bible, the *Tetragrammaton occurs 6828 times [in Kittel's Biblia Hebraica
and the Biblia Hebraica Stuttgartensia.] https://en.wikipedia.org/wiki/Tetragrammaton#He-
brew_Bible

Cf. https://biblehub.com/hebrew/strongs_3069.htm
H3069 (608x) – Gen 15:2; Lev 1:11, etc.
H3068 (6220x) – Gen 2:4; 4:3; Exo 3:2, etc.

However, the tally should not rely on what Bible translations show! E.g., LSV 6832x for
YHWH; NJB 6814x for Yahweh; ASV 6888x for Jehovah; NWT3 (OT) 7041x for Jehovah.
Something must have gone wrong in translation! NIV has none!
/The Living Bible by Kenneth Taylor (1971) has it 428x!

[Genesis – 165x LSV]

the fixed phrase 'YHWH Elohim' in OT

H3068 + H430 Elohim /xx: the LORD God – Gen 2:4, 5, 7, 8, 9, 15, 16, 18, 19, 21, 22; 3:1, 8, 9,
13, 14; 21, 22, 23; 3:8; Exo 3:15, 16; etc. 2Ch 6:41

YHWH his Elohim – 2Ch 14:11

YHWH your Elohim – Gen 27:20; 1Kg 13:6; 2Kg 19:4; Isa 37:4; 1Ch
22:19; 29:20; 2Ch 9:8; Num 15:41; Deu 6:15; 10:12, 17; 12:18, 31;
16:15; 23:5; Jos 3:9; Jer 42:20; 1Sam 25:26; Psa 99:9
YHWH, Elohim of ~ – Judg 2:12; Exo 4:5; 1Ki 8:20
Gen 24:3, 7 YHWH, Elohim of the heaven and earth
Gen 24:12, 42, 48 YHWH, Elohim of my master
Gen 28:13 YHWH, Elohim of Abraham ~ and Isaac
Exo 3:15 YHWH, Elohim of your fathers
Exo 3:18 YHWH, Elohim of the Hebrews

“I am the Elohim of Abraham, of Isaac, and of Yaakob”. [Exo 3:6 //Mt 22:32 //Mk 12:26 //Lk
20:37]
“YHWH Elohim of their fathers — the Elohim of Abraham, the Elohim of Isaac, and the Elohim
of Yaakob”. [Exo 3:15; 4:5]
“YHWH Elohim of their fathers — the Elohim of Abraham, of Isaac, and of Yaakob”. [Exo 3:16]
“O YHWH, Elohim of Abraham, Isaac, and Israel” – [1Ki 18:36]

H3068 + H430 elohe + adjectival modifier; e.g., Gen 28:13; Deu 1:21
Cf. Jos 22:22 /“El of gods, YHWH” – [El - ‘God’ / ‘the
Mighty One’]
Adonai (H136) + YHWH - Gen 15:2; 1Kg 2:26; Psa 68:20; 71:5, 16; 73:28; Isa 7:7; 25:8; 28:16;
30:15; Ezk 2:4; Amos 7:1 and hundreds more. /Lord YHWH – LSV; /xx: Lord God – KJV,
NKJV, NASB, HCSB; /xxx: Sovereign Lord – NIV; /xx: Sovereign LORD – NIV, GNT; /xxx:
Almighty LORD - GW; /O Lord; O LORD- NET, (NRSV); /
Cf. Ha-El (H410) + YHWH – Psa 85:8 /El [YHWH] – ISR; /the true God Jehovah – NWT; /God
Jehovah – ASV; /God the LORD – KJV, most; /God, YHWH – LSV; /
Adonai YHWH /xx: the Sovereign LORD - most
Gen 15:2, 8; Exo 23:17; Ezk 6:3, 11; 12:28; 14:4; 15:6; 20:3, 5, 47; 25:3;
28:25; 30:6; 31:15; 36:4, 23; 45:18; 46:1; Amos 6:8; 7:4; 8:11; 9:8; Isa
25:8; 30:15; 61:1; Jer 44:26; 50:25; Zec 9:14; 1Kg 2:26

'the Lord YHWH' – (ha-adon) Exo 23:17]

H3068 + H430 elohe + adjectival modifier; e.g., Gen 28:13; Deu 1:21

‘Adonai my Elohim’ Psa 38:15

[‘Adonai Elohim’ – none]

[the first occurrence of Tetragrammaton 'YHWH' by itself in Gen 4:1, 3, 4, 6, 9, 15, 16, 26; 5:29;
6:3, 5, 6, 7, 8; 7:1, 5, 16 through 24:1, 12, 21, etc. through 49:18. Exo 3:2, 4, 5; Judg 11:24; 1Sam
7:8; 1kg 8:57; 2Kg 18:22; Deu 4:5; Isa 25:1, etc., etc.

In addition, the marginal notes or masorah indicate that in another 134 places, where the re-
ceived text has the word Adonai, an earlier text had the Tetragrammaton which would add
up to 142 additional occurrences.

Even in the Dead Sea Scrolls practice varied in use of the Tetragrammaton. According to
Brown–Driver–Briggs, ‫( י ְהֹוָה‬Qr ‫ )אֲדֹנָי‬occurs 6,518 times, and ‫( י ֱהֹוִה‬Qr ‫ )אֱֹלהִים‬305 times in
the Masoretic Text.

The only books it does not appear in are Ecclesiastes, the Book of Esther, and Song of
Songs. In the Book of Esther, the Tetragrammaton does not appear, but it has been distin-
guished acrostic-wise in the initial or last letters of four consecutive words, as indicated in
Est 7:5 by writing the four letters in red in at least three ancient Hebrew manuscripts.

A strange data is shown in:

www.jewishencyclopedia.com/articles/14346-tetragrammaton

The Tetragrammaton is the ancient Israelitish name for God.

Wrong information here: According to actual count, this web article says it occurs 5,410 times (???)
in the Bible.

Divided among the books as follows:

 Gen 153x times, Exo 364x, Lev 285x, Num 387x, Deu 230x (total in Torah 1,419x);
 Joshua 170x, Judges 158x, Samuel 423x, Kings 467x, Isaiah 367x, Jeremiah 555x, Ezk
211x, Minor Prophets 345x (total in Prophets 2,696x);
 Psalms 645x, Proverbs 87x, Job 31x, Ruth 16x, Lam 32x, Daniel 7x, Ezra-Nehemiah 31x,
Chronicles 446x (total in Hagiographa 1,295x).

H136 adonai 448x

Gen 15:8;
Gen 18:27; Exo 4:10, 13 ‘my Lord’ to YHWH
Gen 18:18 ‘O my lords’
www.gotquestions.org/meaning-of-Adonai.html

In 1Sam 24:8, 26:17, and 29:8, David refers to Saul as “my lord the king” Adonai.
2 Samuel 3:21 in reference to David.
other kings as well.
Elisha’s followers use the term Adonai to refer to Elisha in 2 Kings 2:19.

…
English letter 'J' for Hebrew-based names

The letter J in English was originally a Gothic font for capital letter I. The sound of 'j' came
from French in mid-17th century; thus, the originally spelt 'Iehovah' became 'Jehovah' (a
linguistic hybrid) as it is written and pronounced with the new sound j. It is seen in all
Hebrew-based names with the initial letter J, including 'James' for Yaakob. IRENT renders
most of these with the initial letter Y, including the name Yeshua instead of 'Jesus' and
Yehudim instead of Jews. A few exceptions – 'Judea' 'Judas (the betrayer).

As for the sound 'j' in Hebrew: (www.quora.com/Did-the-letter-J-exist-in-the-Hebrew-al-

phabet ) In the modern Hebrew many words were borrowed form English and French, there
was a need to be able to pronounce words like: journal, jeep, jell, George, giraffe, pajamas,
Janet, Jim to name a few. An apostrophe is added to the Gimmel letter ‫ ג‬to be able to pro-
nounce it correctly. That is how it looks like ‘‫ג‬.

‫( ג’ורנל‬journal); ‫( ג’יפ‬jeep); ‫( ג’יל‬age) ‫( ג’ירפה‬giraffe); ‫( פיג’מה‬pajamas);

‫( ג’ורג‬George); ‫( ג’נט‬Janet); ‫( ג’ים‬Jim).
Correct pronunciation of the Tetragrammaton:
Is it to be based on the ancient Hebrew or Hebrew in the Second Temple Period, or in the
modern one? Is it YaHaWah or Yahuwah, or else?

*Holy, holy, holy is Adonai El Shaddai (the Almighty) – Rev 4:8 IRENT
Holy, holy, holy is YHWH Sabaot – Isa 6:3
[H6928 qadosh 'holy' 'sacred'] [H6635 tsaba – army, hosts Gen 2:1]
[cf. Adonai Sabaot (Rm 9:8 IRENT)]

– two different strong numbers from different vowel pointing for the Tetragrammaton.
H3069 YHWH (608x) (Gen 15:2; Lev 1:31, etc.; Num 2:33, etc.; Deu 3:24, etc.; Jos 7:7, etc.; Rut
1:6; 3:10; 1Sam 4:4, etc.; 2Sam 1:12, etc., 1Kg 2:26, etc. 2Kg 1:152 etc.; 1Ch 2:3, etc. Ezr 1:7,
etc.; Nem 1:5; 5:13; Job 1:7, etc.; Psa 1:2, etc.; Prob 3:7, etc.; Isa 1:10, etc.; Jer 1:6; Ezk 17:3, etc.)
[total # are cited differently.]

H3068 (6220x) ‫י ְהֹוָה‬

"YHWH Elohim" (Gen 2:4, 5; 3:14, etc.; 24:42, 48.);
"YHWH" (Gen 4:1, 3, 4 to 49:18; Exo 3:2 etc.
"Adonai YHWH" Gen 15:8
"YHWH, Elohim of ~" Gen 28:13; Exo 3:18; 4:5; 5:3; 6:7; 7:16; 8:26, 27; 10:25, 26

'the name of YHWH' – Gen 4:26; 12:8; 13:4; 21:33; 26:25; Exo 33:19; 1Kg 18:24;
2Kg 5:11; Psa 20:7; 116:4, 17; Joel 2:32; Zep3:9; [Mt 21:9; 23:39; Act 2:21; /x:
Rm 10:13]
'My Name" "His Name" "Your Name" – Lev 19:12; Num 26:27; 1Kg 9:3; 1Ch
16:8; Psa 79:6; 91:15; 99:6; 105:1; Isa 12:4; 64:7; Lam 3:55; Mt 6:9; Jn 12:28;
Rev 11:18; 13:6; 22:4; Rev 14:1 (name of his Father);
'The name of my Elohim – Rev 3:12
  The name was not to be pronounced in Judaic tradition. [Cf. /Qere_and_Ketiv; various vowel
points – the Leningrad Codex contains seven different qere!]. Instead of uttering the name it was
substituted with 'Adonai (Lord)' or Elohim (God) in its place.
 first occurrence is in Exodus – Exo 3:2; [‘YHWH Elohim ~~ this is my name forever' – Exo 3:15]
 In most OT translations the name is mostly hidden except a few times: e.g., in KJV, 4x– Exo 6:3,
Psa 83:18, Isa 12:2; 26:4. 3x in compound-name – Gen 22:14; Exo 17:15; Jud 6:24] [None appears in
NIV, even where it is specifically said 'this is my name' in Exo 6:3!
 'I am', 'I Am', or 'I AM' is not His name. [See below '* I AM']
 The real name of the Most-High is hidden in most of the English Bible translations which
unconscionably replaces it as 'the LORD' (in all caps) throughout, except a small number of places. A
few translations keep the name in the OT – ASV, NWT, JB, NJB.
 A number of English Bible translations have it in the NT, notable one being NWT.
 The heavenly Father of those in Yeshua the Mashiah (Mt 6:9)
The problem of the name of God – (1) finding and having the real name revealed, (2) correct vo-
calization in ancient Hebrew (not Modern), (3) how He who carries that name introduces and de-
scribes Himself, and (4) to know what significance of the name (power and authority) and to have
the name kept sanctified (Mt 6:9 //Lk 11:2) in words and actions in our life.
 [See below for * Yah (‘Jah’) (H3050) – Psa 68:4, etc.]

Exo 3:11-14
Exo 3:11
But Moses said to the Elohim,
“What am I that I should go to Pharaoh (> ‘who am I’)
and that I should bring the sons of Yisrael out of Egypt?”
Exo 3:12
And to this He said,
“Certainly, I shall be a with you [Moses]. [→ 3:14]
This is the sign for you that I, I have sent you [Moses]:
When you've led the people out of Egypt,
yoů all shall be worshiping the [very] Elohim at this mountain.”
Exo 3:13
Then Moses said to the Elohim,
“Look, I, I come to the sons of Yisrael and say to them,
<Elohim of yoůr fathers has sent me to yoů,>
and they ask me, <What is His name>,
what am I to tell them?”20
Exo 3:14
Elohim said to Moses,
"I'll be with yoů as I shall be with yoů." b 21
And He said,
“Say this to the people of Yisrael,
<I shall be with yoů>c 22 has sent me to yoů.” [← 3:12] [→ 6:2]
a
3:12 I shall be ░ [‫( ֶאֽהְ ֶי֣ה‬H1961 ’eh·yeh (3561x); LXX esomai)] /> I will be;
b
3:14 I'll be with yoů as I shall be with yoů ░ [Ehyeh + H834 asher (5502x) 'which, who, that')] [The phrase is not
about what is His name.] /I will be with you as I shall be wth you – Tovia Singer https://youtu.be/wpxRbT98e54
00:27:00; /I'll be who I'll be – (God will be in this Exodus/Exile and in the exiles in the future]; /I'm what I'm – ARJ; /I'm
who I'm – ARJ; > I am who I am; /I am that I am – NET; /xxx: I AM WHO I AM – most; /xxx: I AM (YHWH) –
Jubiliee 2k; /I Will Become What I Choose to Become – NWT; /I will be what I will be – Golden Gate; /THE BEING -
Brenton LXX; [LXX egō eimi ho ōn 'I, I am who I'm']
c
3:14 I shall be wth yoů ░ [ehyeh] [ho ōn – LXX. Not 'egō eimi' (I, I am)]; /I'm [what I'm] – ARJ; /> I am -
NET; /xxx: I AM – most; /x: I Will Become – NWT; /THE BEING – Brenton LXX; [This English translated
phrase 'I am' (or 'I Am', or worse, 'I AM') is not the name of God, as used for interpreting Jn 8:58 in
eisegesis.]
 The name and titles in OT are confusing and complicated in bible translations of KJV style with the God's
name effectively and conveniently hidden away:

KJV style
the LORD YHWH
Lord GOD Sovereign YHWH (Gen 15:2) (/Sovereign LORD – NIV)
LORD God YHWH Elohim (Gen 3:8; 2Ch 6:41)
LORD of hosts YHWH Sabaotha (1Sam 1:3; Psa 24:10, etc.)
Lord Master, Sovereign or Lord b
God Mighty One (which ever best fits the sentence.)
Cf. www.hebrew4christians.com/Names_of_G-d/YHVH/

On the history of the word *Jehovah from a Latin transliterate for the Tetragrammaton:

https://greekandhebrew.wordpress.com/2013/09/23/qere-kethiv/

https://en.wiktionary.org/wiki/Jehovah
Transliteration of Hebrew ‫( י ְהֹוָה‬yəhōwā), the Masoretic vocalization of the Biblical
Hebrew ‫יהוה‬. The Masoretic vocalization is a so-called qeri perpetuum, the deliberate
insertion of the vowels of another word than the one represented by the consonant text,

in this case ‫' אדני‬adonay' [H113]- “my lord” (Gen 44:19) ’ă·ḏō·nî ‫אֲד ֹ ִנ֣י‬
H136 Adonay ‫( אדני‬Gen 18:30 to the Lord) why a different Strong's number?
Different vowel points? la·ḏō·nāy ‫לַ ֽאדֹנָ ֙י‬

– Cf. 'adon' ("lord") ‫ אדון‬---- [H113] – same Strong #.

Continuing earlier Iehoua. In English, the name is first attested in 1530, in Tyndale's
Bible: "I appeared vnto Abraham Isaac and Iacob an allmightie God: but in my name
Iehouah was I not knowne vnto them" (Exodus 6:3). Tyndale used Iehouah instead of
Wycliffe's Adonay. The KJV also has JEHOVAH in this verse specifically, while it
uses LORD otherwise. Young's Literal Translation (1898) has Jehovah. The New King
James Version (1982) has LORD.

https://en.wikipedia.org/wiki/Jehovah (here, check for the English word Jehovah – its

history and the pronunciation issue.)

Gerard Gertoux, The Name of God Y.eH.oW.aH Which is pronounced as it is Written

I_Eh_oU_Ah. Simplified edition

Pavlos D. Vasileiadis, "Aspects of rendering the sacred Tetragrammaton in Greek" Open Theology
2014, Vol. 1:56-58 https://doi.org/10.2478/opth-2014-0006

a
Sabaoth or /Tzevaot (> H6635 Tsaba). /Lord of Armies – GW; /the Heavenly Armies – ISV;
/Almighty LORD – GNB; /the LORD who commands – NET; /
b
lord master, sovereign or lord (or sir! for vocative) – as a referent - a (noble, high ranking) man, a
divine person, a god.
"…Hiding the name, obscuring the identity, silencing of the divine name’s pronunciation …"
https://youtu.be/SxCQXWuZ9Ko Jeff A. Benner <Is the name of God pronounced Yehovah?>
in 'YHWH Elohim' [Gen 3:14 ‫( יְ ה ָוֹ ֨ה‬YeHoVaH); Gen 2:4 . ‫( יְ הוָ ֥ה‬YeHVah)];
in 'Adonai YHWH' [Ezk 17:3 ‫הוה‬֗ ִ ְ‫י‬.(YeHViH)]
https://youtu.be/51h8ssppxn0 Jeff A. Benner <This is my Name - ‫ יהוה‬and ‫( אהיה‬Part 2 of 2)>

Vowel points added in Masoretic text – several different ways – foremost in order to pre-
vent people pronouncing he-Shem.
https://yrm.org/yehovah-deception-pdf/ [Against YHVH over YHWH; Against Yehovah over Yahweh]

“Raise a shout for YHWH all the earth” (Psa 100:1).

Exo 3:1 " … YHWH – this is my name forever
and by this name I shall be remembered from generation to generation."
Joel 2:32a "And it shall come to pass that
everyone who calls upon the name of YHWH will be saved; …"

Greek trigrammaton ΙΑΩ [IAO] for the Hebrew Tetragrammaton

https://en.wikipedia.org/wiki/4Q120
a Septuagint manuscript (LXX) fragment of the Book of Leviticus. Showing the divine
name in Greek characters, as ΙΑΩ (the trigrammaton) in Lev 3:12; 4:27.

www.degruyter.com/downloadpdf/j/opth.2014.1.issue-1/opth-2014-0006/opth-2014-0006.pdf
Pavlos D. Vasileiadis, "Aspects of rendering the sacred Tetragrammaton in Greek" Open
Theology 2014; Vol. 1:56–88.
[" … The Greek rendering Ιαω /i.a.o/ (Lat. Iao and Iaho) had been the most common, wide-
spread, and ancient pronunciation of the Hebrew/Aramaic divine name that is evidenced in
Greek and Latin sources. …" p. 68]
Pavlos D. Vasileiadis, "The Pronunciation of the Sacred Tetragrammaton: An Overview of a
Nomen Revelatus that Became a Nomen Absconditus", Judaica Ukrainica, Volume II (2013),
pp. 5-20.
http://judaicaukrainica.ukma.edu.ua/ckfinder/userfiles/files/JU_2_2013_Vasileiadis.pdf

In Greek mss:
ΙΕΩ (IAΩ)
ΙΕΩΑ or ΙΕΟΥΑ
π ι π ι
Kurios – most of LXX mss;
 Theonym ΙΑΩ (IAO) – most common widespread ancient Greek rendering that is evi-
dent in Greek and Latin sources.
 ΙΕΩΑ /i.e.o.a/ and ΙΕΟΥΑ /ieua/ probably the proper pronunciation of the full Tetra-
grammaton in Greek during the Second Temple period.
[www.degruyter.com/downloadpdf/j/opth.2014.1.issue-1/opth-2014-0006/opth-2014-
0006.pdf Pavlos Vasileiadis - Aspects of rendering the sacred Tetragrammaton in Greek
- definition of 'transcription' vs. 'transliteration']
Problem of God's name:

'Yahuah' is the very name of the Elohim of the Hebrew and Israelites. His name has been removed, replaced,
systemically. The very name of God is forgotten and hidden away. What people of religions serve is God
they have made in their own image, variously named as 'Allah', 'haShem' (‫ ' )השם‬L'Éternel', 'the LORD', 'the
Trinity', etc. All are for the nameless God. Even 'Jesus' is the name of their God!

Isa 42:8a " I am YHWH, that is My name'.

/xxx: I am the LORD, that is my name – KJV;
/xxx: I am the LORD, that is My name – NKJV;
/xxx: 'I am the LORD, that is my name' – NIV, NASB, NET, NAB, ESV;
/x: I am Yahweh, that is My name – HCSB; /k: I am Yahweh. That is my name – WEB;
/x: I am Jehovah. That is my name – NWT; /
/x: I am Jehovah, this is My name – YLT; /
/x: I am Jehovah, that is my name – RVIC-2020
/I [am] YHWH, this [is] My Name – LSV;
Ezk 39:7 "So will I make I am YHWH, the holy One in Israel.

These are epithets, not name: The LORD, the LORD, Lord God, God Almighty,

/xx: Yehovah, Jehovah, Yahweh ('w' should be 'u' or 'oo'), Ahayah (www.youtube.com/lamadyahu )
https://youtu.be/rgdNr8zf23A <Restoring the Set-Apart Name Yahuah Alahiym>

The Divine name in English OT translations:

 Christianisms of Church Christianity – His name kept hidden and pushed off, obscuring the
identity, 'who He is'; the divine name is made not to be vocalized, pronounced, and uttered; and
the name itself is replaced by a title ("the LORD") in the OT in most Bible translations –
hypostatization of divine characteristics and paganization of the deity’s identity. a They are
actually serving a nameless God – Trinity Godhead, other than 'God Jesus'. – a Trinity God
(more than three Gods in the Trinitarian doctrine)
 With the convenient excuse that the divine name does not appear in the Greek NT text, it is
given to keep the name hidden in NT even in the places where the name is clearly present in the
quoted OT text and even in the places the name itself should be known and revealed and
proclaimed. In effect, the God in Greek NT remains nameless. Instead the Church states that the
name of their Godb is 'Jesus'c, the Creator of Genesis (not of the Creator of the New Creation)

"In both of these words, "God" and "Lord", the centralising identity of the supreme Creator
is lost, for they are used indiscriminately of the deities of the heathen and the God of the
Christians; it would be far better if in the authorised Version of the Scriptures [the King
James Bible] had left this "name of God" in its original form, untranslated. "Shaddai" is
invariably translated "Almighty," in which word again the identity is lost; for the word
"Almighty" is merely a word in common usage for the designation of the ordinary powers of
a
Pavlos D. Vasileiadis, "Aspects of rendering the sacred Tetragrammaton in Greek", Open
Theology 2014; Volume 1: 56-88 (www.degruyter.com/view/j/opth.2014.1.issue-1/opth-2014-
0006/opth-2014-0006.xml )
— "The Pronunciation of the Sacred Tetragrammaton: An Overview of a Nomen Revelatus that
Became a Nomen Absconditus", Judaica Ukrainica, Volume II (2013), pp. 5-20.
http://judaicaukrainica.ukma.edu.ua/ckfinder/userfiles/files/JU_2_2013_Vasileiadis.pdf
b
'Jesus' – what Jesus? Which Jesus? Whose Jesus?
c
'God' – what God? Which God? Whose God? Docetic God? Gnostic God? Of which religion?
Of which denomination? 'The God'? 'One God' – even demons believe there is - (Jam 2:19).
the universe." Adam Clarke www.myredeemerlives.com/namesofgod/glorious-
awesome.html#quote
The name 'Jehovah' or 'Yahweh' appears for the Tetragrammaton in OT: – A few bible transla-
tions keep the name in OT. Some (e.g., NIV) have no name appear in OT, making Him a name-
less God.

Yahweh Rotherham, Jerusalem Bible, New Jerusalem Bible, WEB

Jehovah ASV; Darby; NWT;
Bible in Living English, S. T. Byington

King James Jehovah – Exo 6:3; Psa 83:18; Gen 22:14 Jehovahjireh;
Version (7x) Exo 17:15 Jehovahnissi;
/Jehovah LORD Jehovah – Isa 12:2 26:4.
Jdg 6:24 Jehovahshalom.
An American Exo 3:15; 6:3 Yahweh followed by “the LORD” in brackets.
Translation:
JPS Exo 6:3 Hebrew Tetragrammaton appears in the English text.
Geneva Bible "Jehovah" in Exo 6:3, Psa 83:18, Jer 16:21; 32:18, Gen 22:14; Exo 17:15.

/‫ יהוה‬- ISR; /YHWH - Fox, RNKJV; /Jehovah – ASV, Darby, YLT, LITV, MKVJ; /ADONAI – CJB;
/the LORD – most; /x: the Lord – NET1.0, AMP, BBE, ERV, DRB, Geneva, Bishops, CPDV;
https://thewayofyahuah.fandom.com/wiki/Yahusha_IS_The_Word_Of_YAHUAH
!

Note: Name + Title

'YHWH Elohim' – Gen 3:8; 24:48; 2Ch 6:41.
Rarely, 'YHWH ha-Elohim', 'YHWH the Elohim' e.g., 1Ch 22:19.
'YHWH Elohe Sabaot' ('YHWH Elohim of the host') – Psa 89:8;

'YHWH the Elohim' [Rev 1:8 Kurios ho Theos] - IRENT

New American Bible & NIV: all are replaced by '(the) LORD'
The New American Bible: A footnote on Exo 3:14 favors the form “Yahweh”, but the name
does not appear in the main text of the translation. In the Saint Joseph Edition, see also the ap-
pendix Bible Dictionary under “Lord” and “Yahweh.”
The Holy Bible translated by Ronald A. Knox: The name Yahweh is found in footnotes at Exo
3:14 and 6:3.
Revised Standard Version: A footnote on Exo 3:15 says: “The word LORD when spelled with
capital letters, stands for the divine name, YHWH.”
Today’s English Version: A footnote on Exo 6:3 states: “THE LORD: . . . Where the Hebrew text
has Yahweh, traditionally transliterated as Jehovah, this translation employs LORD with capital letters,
following a usage which is widespread in English versions.”
 Douay Version: A footnote on Exo 6:3 says:
“My name Adonai. The name, which is in the Hebrew text, is that most proper name of God, which
signifieth his eternal, self-existing being, (Exo 3, 14), which the Jews out of reverence never pronounce;
but, instead of it, whenever it occurs in the Bible, they read Adonai, which signifies the Lord; and, there-
fore, they put the points or vowels, which belong to the name Adonai, to the four letters of that other inef-
fable name, Jod, He, Vau, He. Hence some moderns have framed the name of Jehovah, unknown to all
the ancients, whether Jews or Christians; for the true pronunciation of the name, which is in the Hebrew
text, by long disuse is now quite lost.”

The Catholic Encyclopedia [1913, Vol. VIII, p. 329] states: “Jehovah, the proper name of God in the
Old Testament; hence the Jews called it the name by excellence, the great name, the only name.”

Cf. NWT wrongly translates 'Adonai' [H136] as 'Jehovah –

Gen 18:3 (My Adonai!) /Lord – Douay; /O Lord – ESV; /my lord – HCSB, NET, NIV; /x: my Lord –
KJV, NKJV; /xx: Jehovah – NWT; /
Psa 38:15 (My Adonai, my Elohim!) /Lord my God – most; /O Lord, my God! – NET; /xxx: my Lord, my
God – CSB; /xx: O Jehovah, my God – NWT; /
God’s name in NT translations:
[See detail elsewhere in this paper.]
A number of translations have the divine name in the NT. E.g.
1. *NWT is the best known.
2. In the footnote: Darby beginning with Matthew 1:20.
3. The Emphatic Diaglott (by Benjamin Wilson): The name Jehovah is found at Mt 21:9
and in 17 other places in this translation of the Greek New Testament.

The same Gk. kurios, which is used in NT has a number of referents, including 'God',
'Yeshua' (both in the Gospel and after the Gospel setting), well as ordinary men. The context
is usually clear about whether the translation word (capitalized) 'Lord' refers to God (the Elo-
him) or Yeshua. However, it is much beneficial for the readers if confusion can be removed
at the level of the text itself, without being dragged into Christological argument.

Hence, IRENT renders Gk. anarthrous kurios which is usually in reference to Elohim in NT,
is usually as 'Adonai'. (157x). However, where the Divine name itself is to be revealed and
to be known to the readers, it is rendered as ' YHWH' (8x). (In the NT text it is limited by
who was writing down the work and who was speaking and to whom it was being addressed
in the context.)

Most of arthrous ho kurios is usually in reference to Yeshua and rendered as ‘the Master’;
however, there are a few places it is in reference to God and rendered as ‘the Adonai’.

A few * anarthrous genitive Kuriou (i.e., ‘Lord’s’) [see below] is in reference to Yeshua a.
The byproduct of this effort: to remove the NT text of any value to serve proof-texts for 'Je-
sus is God and God is Jesus' ('God Jesus').
In 30x, Gk. arthrous ho Kurios is in reference to God. It is rendered as ‘the Adonai’ in
IRENT. – Mt 5:33; Mk 5:19; Lk 1:6, 9, 15, 28, 46; 2:15, 22, 23; Act 2:25; 2:47; 3:19; 4:26; 7:33;
8:24; 10:33; 12:11; 13:47; 15:17; 19:20; Rm 15:11; 1Co 10:22, 26; Heb 8:2, 11; Jam 5:11; Rev
4:11; 21:22; 22:6
[See elsewhere '* God problem'.]

https://youtu.be/LjpGXSyIqTc <The Name of God, Why is the world so determined to

hide it? What is God's real name?>

'Yah'

Earle Paul www.youtube.com/channel/UCtMtdPCSHLs8uGWJaXQ3hRA

 How God's Sacred Name was pronounced through history [Timeline #1
(1500 BC – 500 CE); #2 (500 – 1500 CE); #3 1500 CE to present]
https://youtu.be/XzP2eJHI85A (Part 1)
https://youtu.be/kbBC6tLdbfw (part 2)
https://youtu.be/95jF0fbkHOs (Part 3)
 Why call God by His True Name
https://youtu.be/99BlS9OtlgU -

https://youtu.be/iMWE7yJA4fY Restoring the Creator's Name: Ha'Shem Revealed

(full length version) www.messengerofthename.com/

a
-- 1Co 10:21 (2x). NWT has them wrong as ‘cup and table of Jehovah’. In number of places, it
even translates theos ('God') as 'Jehovah'. What is the purpose of having the Divine name in the
NT anyway, other than their agenda-driven approach? What does the effort serve?
"two Yahwehs"!!

This b.s. idea is a product of imaginative Trinitarian interpretation (eisegesis) of the text
(with 'literal' reading for proof-text out of the context) with such ignorance to come up with
a blasphemous idea of two Yahwehs which helps to reveal that the Trinity doctrine cannot
be more than men-made unresolved enchanting mystery through metamorphosis from a
Triune witness (1Jn 5:5 v.l.) to a nameless Trinity Godhead or Trinity God of
Christianisms!!

Robert Morey (1996), The Trinity – Evidences and Issues. [from p. 116-118]
(1) Gen 19:24 'The only natural interpretation possible is that ‫ יהוה‬in human form standing on
the earth rained fire from ‫ יהוה‬who was in heaven. No other interpretation fits the context and
grammar of the Hebrew text." {;-<}
(2) Gen 32:24 a man wrestled with Yaakob + 32:30 'I have seen Elohim face to face'
(3) Hos 12:4 The 'angel' Yaakob wrestled in is not a created angel, but in the angel of the
Jehovah, the visible manifestation of the invisible God. This angel is same as 'YHWH' Hos
12:5. ["Unitarians usually attempt to make the man with whom Jacob wrestle less than true
deity. They argue that Hos 12:4 identifies the mas as just a created angle who merely
represented God and thus it was not really God per se … But Hosea actually confirms the
identification of the Man as God."!?]

https://sites.google.com/site/yahwehelohiym/yahweh/two-yahwehs (Two Yahwehs?)

Two Yahwehs?
a Yahweh
At Sodom Gen 19:24 One on the ground
bring down
brimstone and fire
At Passover killing Exo 12:29 One, the destroyer
firstborn sons
Exo 33:3 I will send an
angel before you, … Go up
to the land flowing with
Leaving Sinai till mild and honey. But I will
entering the Land not go among you' [staying
behind at Mount Sinai?!
The angel is to be another
YHWH as the one who
was with them →]
Exo 33:20 "You shall not
see my face; for man shall
not see and live"
another Yahweh
The other in the sky
One, the preventer
Walks through them
Exo 33:14 "My face will go with you
…"
Deu 23:14 YHWH your Elohim
moves around in your camp
Num 11:1 … When YHWH heard it
….
Num 11:11 … Moses said to
YHWH, 'Why have you afflicted
your servant?'
Num 11:16 YHWH said to Moses …
Exo 33:11 YHWH speaks Moses face
to face as a man speaks to his friend
Issues of the Divine Name in NT Bible translation
– Rational, Practice and Principlea

to have His name revealed and to have His name sanctified
significance of the divine name for the 'Christians' and the followers of Lord
Yeshua the Mashiah.
Here, what is to be concerned with is whether this Name is to be in the New Testament – why,
why important, where (in what text verses), where not to b, and how (correct transcription >
transliterate; Tetragrammaton vs. Adonai). Since it is purely from biblical and linguistic ground which
the rationale and practice of IRENT incorporating the Divine Name in the NT stand on, it is not associated
with Sacred Name Movementc or Hebraic Roots Movement and its various organizations, such as Jehovah's
Witnessesd, Messianic Jews, etc. Some of them having produced their own bible translations e which should
be judged on their own merits for accuracy and their rationale. See separate papers on this topic for IRENT
translation - <Introduction to IRENT translation> and in the folder <Collections on
TETRAGRAMMATON in NT> in the IRENT companion zip file <IRENT Vol. III - Supplement
(Collections #3A.1 - God, 'Jesus', & Names)>.

a
Ref: Pavlos Vasileiadis, "Jesus, the New Testament, and the Sacred Tetragrammaton" – (2013)
www.academia.edu/38647628/_Jesus_the_New_Testament_and_the_sacred_Tetragrammaton_
b
An example where it name should not be put on - (the name which was adopted Joseph Franklin Rutherford 1931 for
his group of Bible Student movement)
c
www.sacredname.com/Articles/What-Is-the-Sacred-Name-Movement.html
Ref. Kurian et al. (2016), Encyclopedia of Christianity in the United States – "Sacred Name Movement" pp. 2004-5.
[a copy in the Collection]
"…The movement is characterized by beliefs (1) that people should use the personal name of God, the
tetragrammaton (YHWH, variously rendered as Yahweh, Jehovah, etc.), as well as other Hebrew terms for the
divine, (2) that Christians should use the Hebrew name for Jesus (e.g., Yahshua, Yeshua, Yehoshua, etc.), and (3)
that practices that would usually be considered distinctly Jewish, such as festivals and dietary laws, should be
restored. …"
d
(the name which was adopted Joseph Franklin Rutherford 1931 for his group of Bible Student movement)
e
'sacred name bible translations' www.researchgate.net/publication/273592844 <Unseth, Sacred Name Bible
Translations in English: A Fast-Growing Phenomenon> (a copy in the Collection <IRENT Vol. III - Supplement
(Collections #2 - text, translation & bible)>.
Without the name YHWH of the Elohim, no Yeshua the Mashiah; without Yeshua, no YHWH.
[The whole of biblical faith rests on the biblical statement:
(1) Adonai our Elohim is one (Mk 12:29), and
(2) Yeshua is the son of the Elohim (Mk 1:11; 9:7; Lk 22:70)
(3) 'Have your name be sanctified and honored' - the basis of our prayer is the very name
of the Elohim – Mt 6:9 //Lk 11:2
(4) 'YHWH shepherds is me; I shall lack nothing' – Psa 23:1.
‘Triune God’, 'Trinity God', ‘God the Son’ – unbiblical Trinitarian lingos.]

Problems of God's name in OT

Proper translation of the Tetragrammaton is one of few problems of uttermost importance in any translation
of the Bible. The issue is biblical and linguistic. The problem is from theological and religious traditions.
Its translation in the Bible in the OT has been problematic. This is a big subject which has been covered by
many scholars and writers.

1. The divine name is which no one else has. a How is it to be pronounced? Problem of 'Jehovah',
phonetically inaccurate traditional.

2. How is it translated in the Bibles in different languages; different transcription (> transliteration).

3. Whatever happened to the Divine Name in the Bible (Old Testament)? Why is the divine name
practically missing in most Bible translations of OT In whole sale fashion, the divine name has
systematically been dumped, displaced, disregarded, and dropped off from people' hearing and minds,
instead of the name which should hold us in deep appreciation and reverence.

https://researchsupportsthetruth.wordpress.com/2013/07/08/why-is-gods-name-missing-from-many-
bibles/ – systemically and intentionally replaced, suppressed, and ignored. Helps Trinity God,
effected anti-Semitism.
https://rsc.byu.edu/archived/jesus-christ-son-god-savior/6-jesus-jehovah-yhwh-study-gospels
Mormons confuse YHWH Elohim and Yeshua his Mashiah ('Jesus is Jehovah').
https://wol.jw.org/en/wol/d/r1/lp-e/1101989238
https://en.wikipedia.org/wiki/Jehovah

4. Did they 'use' the name – down in the NT era? Problem of avoiding of pronouncing His name in
Jewish tradition.b

a
Even name 'Yeshua' was a common name in the Gospel times and 'Jesus' is a common name
(as a family name in Spanish)
b

David Clines (1980), "Yahweh and the God of Christian Theology",

"… Somewhere between the fifth and the second centuries BC a tragic accident befell God: he
lost his name. More exactly, Jews gave up using God's personal name Yahweh, and began to
refer to Yahweh by various periphrases: God, the Lord, the Name, the Holy One, the Presence,
even the Place. Even where Yahweh was written in the Biblical text, readers pronounced the
name as Adonai. With the final fall of the temple, even the rare liturgical occasions when the
name was used ceased, and even the knowledge of the pronunciation of the name was forgotten
…"
http://journals.sagepub.com/doi/abs/10.1177/0040571X8008300503

Meanwhile, 'Jesus' of Constantine Church was made God – 'God Jesus' of Trinitarians. – ARJ
Ref. G. Gertoux, 'The Use of the Name (YHWH) by Early Christians' – paper in International
Meeting Society of Biblical Literature
http://areopage.net/blog/wp-content/uploads/2015/08/Gertoux_UseNameEarlyChristians.pdf

 https://en.wikipedia.org/wiki/Tetragrammaton
… According to the Jewish Encyclopedia it occurs 5,410 times in the Hebrew scriptures. [48]
In the Hebrew Bible, the Tetragrammaton occurs 6828 times,[1](p142) as can be seen in Kittel's
Biblia Hebraica and the Biblia Hebraica Stuttgartensia. In addition, the marginal notes or
masorah[note 1] indicate that in another 134 places, where the received text has the word
Adonai, an earlier text had the Tetragrammaton. [49][note 2] which would add up to 142 addi-
tional occurrences. Even in the Dead Sea Scrolls practice varied with regard to use of the
Tetragrammaton.[50] According to Brown–Driver–Briggs, ‫( י ְהֹוָה‬Qr ‫ )אֲדֹנָי‬occurs 6,518 times,
and ‫( י ֱהֹוִה‬Qr ‫ )אֱֹלהִים‬305 times in the Masoretic Text.
The first appearance of the Tetragrammaton is in the Book of Genesis 2:4.[51] The only
books it does not appear in are Ecclesiastes, the Book of Esther, and Song of Songs.
…

An outright ungodly and unforgivable example is found in practice of translation of OT. While
supposedly translating from the original Hebrew text, instead, most of Bible translations do
conveniently adopt LXX Greek text for the name of their God. The tetragrammaton is replaced
by 'the LORD', a non-specific (not necessarily 'divine') title (corresponding to anarthrous Gk.
kurios in LXX and GNT. NIV, for example, has the divine name completed replaced by 'the
LORD' or 'God'.

Only handfuls (such as ASV, Jerusalem Bible, NWT, Korean Bibles, etc.) do not follow this
modernizing path of making the Name hidden and discarded, whereas countless places in the
Bible emphasizes the name of God. God may have many names (often confused with 'titles').
However, the Elohim of the OT and NT has one only name. He is the only who has one name;
all others have more than one name and one name is shared by more than one. May His name –
YHWH praised, sanctified, and revered in the believers' life and words.

*Yah
The short form ‫י ָּה‬/Yah (a digrammaton) "occurs 50 times if the phrase hallellu-Yah
is included": 43 times in the Psalms, once in Exo 15:2; 17:16; Isa 12:2; 26:4, and
twice in Isa 38:11. It also appears in the Greek phrase Ἁλληλουϊά (Alleluia, Hallelu-
jah) in Rev 19:1–6.

Other short forms are found as a component of theophoric Hebrew names in the
Bible: jô- or jehô- (29 names) and -jāhû or -jāh (127 jnames). A form of jāhû/jehô
appears in the name Elioenai (Elj(eh)oenai) in 1Ch 3:23–24; 4:36; 7:8; Ezr 22:22,
27; Neh 12:41.
‫( יּה‬H3050) (50x in OT) /Yah ; (/x: Jah ) = A short form of the Tetragrammaton YHWH. [Cf. Iah,
an Egyptian moon god.]

YHWH itself seems theophoric, ‘Yah who shall be’, i.e., ‘who shall be with His people’, rather
than ‘self-existing being’ (as in LXX Gk ho ōn ‘the being’ in Exo 3:24 Ehyeh Asher Ehyeh) which
is an abstract notion from Greek philosophy, totally unrelated to the Hebrew mindset.

Psa 68:4./Yah – CJB, YLT, Darby, WEB; /Jah - NWT; /JAH – KJV, An American Translation (1939), Jubilee
2k; /xx: Jehovah – ASV; /xx: Yahweh – HCSB; /xxx: the LORD – NIV, ESV, CSB; JPS, NASB, NET, NHEB; /xx:
Lord– Aramaic in Plain English; /xxx: the Lord – Douay; [-- King James Version there is only a single instance of
JAH (in all caps) in follows KJV in using Yah in this verse.]

Exo 15:2; 17:16;

Psalms (43x)
 Yah - Psa 68:4; 77:11; 94:7, 12; 102:8; 115:17; 118:5 (2x); 14, 17, 18, 19; 122:4; 130:3; 135:4;
 'Praise Yah' ('HelleluYah') (24x) – Psa 104:35; 105:45; 106:48; 111:1; 112:1; 113:1, 9; 115:18;
116:19; 117:2; 135:1, 3, 21; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6 (2x).
 Psa 89:8 YHWH Elohim Tzevaot ~~ Yah the Mighty
 Psa 68:18 Yah Elohim
 Psa 104:35 YHWH Yah
Isa 12:2; 26:4 “Yah YHWH”; 38:11 (2x) Yah ~ Yah
Song of Songs 8:6 “the flame of Yah”.

[Cf. Gk. Ἀλληλουϊά in Rev 19:1–6 'Praise Yah (spelt in English as ‘hallelujah’ but actually being
pronounced correctly as ‘-yah’. Many Hebrew proper (theophoric) names (141x) have ending of –yah;
sometimes – yahu in Masoretic text.] [QQQ any with yahu- or yeho-?]
http://jbq.jewishbible.org/assets/Uploads/421/JBQ_421_4_Yah.pdf
Clifford Hubert Durousseau, “YAH: A NAME OF GOD”
 “His name Yah”
Sing yoů to Elohim;
sing and praise His name;
Exalt the One riding through the desert plainsa
— Yah by His name — b
Rejoice before Him [Psa 68:4]

“Praise Yah!” [> Hallelu Yah]

Bless thou YHWH, O my soul.
Praise ye Yah! [Psa 104:35]
Praise YHWH ~ Praise Yah [Psa 117:1 ~ 2]
Praise Yah! ~ Praise YHWH [Psa 146:1; 148:1]

Praise Yah! [Rev 19:1, 3, 4, 6]; 4x in NT; 24x in OT (all in Psalm – see below)

[Exo 15:1 "… sing this song to YHWH …"; 15:2 'Yah is my strength and my song; He has
become my deliverance. He is my El and I will praise Him, my father's Elohim and I will
exalt Him'.]

'Praise Yah' Hallelujah!

‫יה → הללו‬
YAH ← U ← HALLEL

←
Hallel → [u]→ [YAH]

Halleluyah! 24x (in OT);

hallū [H1984 halal 'give praise' (165x)] + Yāh [H3050 (48x)]

Psa 104:35; 105:45; 115:18; 116:19; 117:2;

Psa that begins with 'Praise Yah': Psa 106:1, 48; 111:1; 112:1; 113:1, 9; 135:1,
3, 21; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6.

a
‘riding through the desert plains' – NWT, /rides on the clouds – NET; (x: rides upon the heavens – KJV+; H6160
arabah)
b
Yah ░ [to what this phrase construes? 'ride' or 'the one riding'] /Yah - CJB, WEB; /Jah – NWT; /JAH – KJV!, Jubilee
2k; /xx: Jehovah – ASV; /xx: Yahweh – HCSB; /xxx: the LORD – NIV, ESV, CSB; JPS, NASB, NET, NHEB; /xx:
Lord– Aramaic in Plain English; /
 www.biblestudytools.com/dictionary/hallelujah/

Encyclopedias - International Standard Bible Encyclopedia - Hallelujah

In some Psalms, Hallelujah is an integral part of the song (Psa 135:3), while in
others it simply serves as a liturgical interjection found either at the beginning
(Psa 111) or at the close (Psa 104) of the psalms or both (Psa 146). The Hallelujah
Psalms are found in three groups:

(A) 104; 105; 106; (B) 111; 112; 113; (C) 146-150.

(A) In the first group, Hallelujah is found at the close of the psalm as a lit.
interjection (106:1 is an integral part of the psalm).

(B) In the second group, Hallelujah is found at the beginning (113:9 is an integral
part of the psalm depending on the adjective "joyful"). It stands at the beginning
of ten of the psalms (106, 111-113, 135, 146-150), hence called "hallelujah
psalms".

(C) In the third group, Hallelujah is found both at the close and at the beginning of
the psalms. In all other cases, (115; 116; 117) Hallelujah seems to be an integral
part of the psalms. These three groups were probably taken from an older
collection of psalms like the group Psalms 120-134.

Psa 111:1a Praise Yah! I will praise# YHWH

/> Praise Jah – NWT; /x: Praise the LORD – NIV; /x: Praise the LORD! – NKJV, NASB, ESV,
GNT; /Praise ye the LORD – KJV; /Praise the LORD! – NET; /xx: confess Jehovah – Aramaic
PE; /xx: give thanks unto Jehovah – ASV; /Hallelujah! – HCSB, Berean Study, CSB; /Praise to
the LORD! – CEB;
#H3034 yadah (114x) 'give thanks' 'praise'
 '… this is my name forever' Exo 3:15
'… I am YHWH …but by name I was not known by the name' Exo 6:2-3
"Let them praise the name of YHWH
for his name alone is excellent;
his glory [is] above the earth and heaven." Psa 148:13
'… I am YHWH your Elohim and no other.'
this is my name forever' Joel 2:27

"Stand up and praise YHWH your Elohim,

who is from everlasting to everlasting."
"Blessed be your glorious name,
and may it be exalted above all blessing and praise." Neh 9:5

Beginning of our journey in faith

in hearing the Word of Elohim from reading and learning,
the Scriptures is to know YHWH, the very name He himself revealed.
 Psa 9:10 And they that know Your name will put their trust in You,
for You, O YHWH, have not forsaken them that seek You.

Psa 86:11 "Teach me O YHWH to walk in your truth; (Psa 25:4, 5; 27:11)
Make my heart undivided so as to fear your name." (Psa 25:12)

Psa 83:18And let them know that you, whose name is YHWH,
You alone are the Most-High over all the earth. [H5945 elyon Gen
14:18; Deu 32:8]

Jn 12:28Yeshua: 'O Abba, have your name glorified'

Abba – '[my] father' (not 'daddy') in Aramaic [All 11x vocative Pater as to God in Jn 11:41; 12:27, 28; 17:1, 5, 11,
21, 24, 25 – rendered as O Abba! in IRENT]. [Yeshua calls Him always as 'Abba'. (Not as 'O God', 'Adonai' or 'Lord'
or 'Father's Name')]

From the heaven: 'I have glorified my name and will glorify it again'
(S1392 doxazō to bring glory, to honor)

Jn 17:26" …and I’ve made known to them Your name

and I’ll make it known;
so that the love with which You’ve loved me
may be in them and I in them."

Mt 6:9'… Have Your name be sanctified and honored.'

(S37 hagiazō 'keep holy' 'set apart as holy')

Psa 118:26 '… in the name of YHWH' – OT text; However, in the quotation in Mt 21:9 //Mk
11:9 '~~ the One who comes in the same of Adonai' as the word was put on the lips of the com-
mon people (crowd) who should not be allowed to utter the divine name – it is not possible for
them to know the name neither.

Against misusing the Divine Name:

Exo 20:7 "You shall not take the name of YHWH your Elohim
in unworthy mannera
for YHWH will not hold anyone guiltless
who takes His name in unworthy manner.

Lev 19:12 "Do not make oaths falselyb by My name;

do not profanec the name of your Elohim; I am YHWH.d

a
Exo 20:7 //Deu 5:11 - 'take ~ in unworthy manner' - /make useless (H7723 shav 'empty' 'worthless' '/x:
vain') + take (H5375 nasah); [cf. H7722 sho – desolation, devastation, ruin, destruction; Job 30:3; Psa
35:8]; /x: take in vain – KJV, NASB, NET; /x: misuse – NIV, HCSB; /xx: use carelessly – GW; /xxx: use
for evil purpose – GNT; /dishonor;
b
'make oaths falsely' – [H7650 shaba 'swear' 'make an oath'] [H8267 sheqer 'falsehood']
c
'profane' - H2490 chalal (1) to pierce' 'to bore' (Psa 109:22); (2) play a pipe (Psa 87:7); (3) defile, profane
(Lev 21:4, 9; Ezk 22:16)
d
Cf. Deu 6:1; 10:3 'Fear YHWH your Elohim, serve Him, and take your oaths in His name.'
 Lev 22:2, 32; 'not profane my holy name'

Mt 6:9 //Lk 11:2 "May thy name be sanctified'

Just as the name of the King is not to be used by his subject other than when the name is to be
known and revealed, so is the divine name in ordinary conversation. The Name is to be revered.
Nothing is as important and sacrosanct as the very name of a person – much more so the name
of the Almighty Creator. Where the use of the name is not appropriate His judgment shall be
against them. The divine name is not for a mantra. On the other hand, removing the name and
replacing with a title in many vernacular translations of OT is simply from spirit of deception.

Replacing a name by a title ('Lord', 'God', 'Almighty'; L'Eternal, Ha'Shem)

or a metonymic word (Heaven) is a worse kind of offense one can make – a
grave sin against Him.

Hebrew Alphabet and Tetragrammaton

Hebrew alphabet:

The English alphabet contains these three letters U, V, & W. The SOUNDS of V & W are rather
new comers. However, the letters U, V, & W are closely related to each other. They are derived from
the SAME SOURCE, coming to the modern world directly from the sixth letter of the Hebrew
alphabet.
The letters U & W are new developments, and are mutations of what began as a Hebrew letter, then

‫ו‬
transliterated into Greek, and finally Latin. The shape the sixth Hebrew letter in the Paleo-Hebrew
scripta was more or less like Y; the Greek letter was of the same shape and called UPSILON. The
Latin dropped the stem, and it became the letter V. Hebrew alphabet is named VAV in Modern
Hebrew; in the biblical Hebrew as WAW. More accurately as UAU. The sound of the Hebrew letter
is that of the English “u” (oo) as in “school” as in the example of the word HalleluYahb. The
Tetragrammaton is therefore more accurately transliterated as YHWH (nor YHVH or JHWH),
standing for the 4 letters YOD-HAY-WA-HAY as shown in the ancient script.

a
www.bible.ca/manuscripts/Septuagint-LXX-Hebrew-ancient-earliest-writing-Bible-scripts-alphabets-
origin-Mosaic-heiroglyphic-Paleo-Aramaic-Masoretic-Jewish-Greek.htm
b
‫הללויה‬
B. God's name & epithets; God's titles

https://youtu.be/yOfg8R3Ngvs <The Name of God & The Ancient Hebrew>

A transcript: https://yahawah-is.blogspot.com/2019/08/the-name-of-god-and-ancient-
hebrew.html

(a copy in the collection).

‘Matres Lectionis’ (vowel letter system) – certain letters are used as vowel letters –
used before the implementation of the Masoretic system.

E.g., ‘David’

1Sam 18:9 1Ch 3:9

‫ָּד ִו֑ד‬ ‫דָ ִ ֑ויד‬
‫דוד‬ ‫דויד‬
DWD D-WY-D

Charles William Well (1857), Proofs of the Interpolation of the Vowel-Letters in the
Text of the Hebrew Bible
Download: www.forgottenbooks.com (a few pages missing);
https://ia802606.us.archive.org/8/items/proofsofinterpol00wall/proofsofinterpol00wall_bw.pdf
p. 5, 8, 14, 19, in Introduction ‘ … vowel points or Matres Lectionis came long time
after Moses. …’
www.hebrew4christians.com/Grammar/Unit_Two/A-Type_Vowels/a-type_vowels.html
http://vadimcherny.org/hebrew/protohebrew_single_vowel.htm

"A name is also a signifier."

'O Lord Elohim' – Dan 9:4
'the mighty one of gods, YHWH the mighty one of gods – Jos 22:22

wiki/HaShem wiki/Chumra_(Judaism)

YHWH Elohim – Gen 2:15; Exo 3:15 /Jehovah Elohim – Darby; /Jehovah God – NWT, YLT;
/xx: the LORD God – most; /x: the Lord God - Douay; /Yahweh God – WEB, JB; /
'YHWH (your) Elohim' – 1Ch 29:20;

*Adonai YHWH – Gen 15:2; Exo 23:17 – /Lord Jehovah – JB, Darby; /Sovereign Lord Jehovah
– NWT; /xx: Sovereign LORD – NIV; /xx: Lord GOD – most; /xxx: Lord God – Douay; /
Zep 1:7 /x: Lord GOD – NASB, etc.; /x: the Sovereign LORD – NIV;
Isa 7:7 – ('the Lord GOD' in KJV; 'the Lord Jehovah' – ASV

'Elohim' itself is a title, not a name; just as Gk. theos. But the important difference is its usage.
Whereas theos ('God') is not infrequently used for other than Elohim the Almighty, 'Elohim' is
almost exclusively used in reference to Him. The translated words theos in Gk and God in
English when used in reference to Him is not related by itself to His identity or reality. [Cf.
capitalization convention in English only to help distinguish from other god-beings – gods or
god.].
Psa 50:1, “El Elohim, YHWH, has spoken …”
Psa 50:7 “… I am Elohim, your Elohim.”)
Exo 20:2 ‘I am YHWH your Elohim …
Gen 46:3 ‘I am the El, Elohim of your father’ (YHWH himself said to Yaakob in vision).
Isa 42:5-9 (v. 5) "Thus said the El YHWH ~~:
(v. 6) <I am YHWH. I, I have called you in righteousness; ~~
(v. 8) I am YHWH; that is my name. My glory I'll give to no one ~~~.>
Exo 6:29 ‘I am YHWH …

El (248x) H410 – Gen 14:18; Exo 6:3, Num 12:13;

Elah (95x) H426 – Ezr 4:26
Elohim (over 2000x) – Gen 1:1
El Elyon (the Most-High) (28x) – Gen 14:18.
El Olam (The Eternal) – Gen 21:33; Jer 10:10; Isa 26:4
Adonai (434x) – Gen 15:2
El Qanna (Jealous) (6x) – Exo 20:5
YHWH (6519x) – Gen 2:4
El Shaddai (God the Almighty > the Almighty God) (7x) H7706 – Gen 17:1; 35:11a

a
LXX has them simply ho theos ‘the God’) = God the Almighty (ho theos ho pantokratōr – Rev 11:18)
[Gk. word pantokratōr does not appear in LXX OT.]
 ‘YHWH the Elohim’ (IRENT rendering of Kurios ho theos Lk 1:32; Rev 1:8; 18:8; 22:5)
Kurios ho theos Lk 1:32; Rev 1:8; 18:8; 22:5;
'ho Kurios, ho theos' Cf. Rev 22:6
Kurios ho theos [humōn] Act 3:22
Kurios ho theos humōn Rev 19:6

God's titles:

S3841 pantokratōr (10x) *Shadai

Rev 11:17; 15:3; 16:7 [vocative] 'O Adonai, El Shaddai'
4:8; 21:22 [nominative] 'YHWH El Shaddai'
1:8; 'YHWH Elohim ~~~ the Almighty'
19:6 'Adonai our Elohim, the Almighty'
16:14; 19:6, 15 'Elohim the Almighty'

2Co 6:18 Adonai the Almighty

*Sovereign Master ░ [S1203 despotēs (10x)

As to God – 2Pe 2:1; Jud 1:4; Lk 2:29; Act 4:24; Rev 6:10;

Not used for Yeshua.

'*master/owner' – 1Tim 6:1, 2; 2Tim 2:21; Tit 2:9; 1Pe 2:18]

to the right hand of the Elohim tē dexia – Act 2:33

at the right hand of the Elohim (/x: on the right hand – KJV)
ek dexia – Mk 16:19; (Mt 26:64; Lk 22:69)
en dexia - Rm 8:34; Col 3:1; Heb 10:12; 1Pe 3:22
Psa 110:1; Exo 15:6; Psa 98:1 [H3225 yamin]
the arm of YHWH – Isa 53:1 (cf. Jn 12:38 and (in part) Rm 10:16); Isa 51:9; 52:10 &c.,
a metaphor for Jehovah’s operation in history

Note: Yeshua never addressed the Almighty Elohim by the divine name, nor by the word
'Elohim', but by a simple but profound expression '* Abba' [vide infra 'God as Father']. He
was made (or became) 'God' by the Church.
The Name of God

To come to know the Name to one’s heart is

the beginning of Wisdom
— knowing the Truth, divine reality.
There is power in the Name
— none can revere Him apart from His name.
[Prov 1:7; 9:10]

Prov 30:4 “… what is His name and what is the name of His son — if you know?”
Psa 111:9 “He has sent redemption to His people:
He has commanded His covenant forever:
holy and reverenda is His NAME.

And it shall come to pass that

whosoever calls upon the name of YHWHb
shall be delivered.
[Joel 2:32a //Act 2:21; //Rm 10:13]

— knowing the Truth, divine reality.

There is power in the Name
— none can revere Him apart from His name.

Isa 25:9. -- It will be said on that day, “Behold, this is our Elohim; we have waited for him,
that he will save us. This is YHWH; we have waited for him; let us be glad and rejoice in his
salvation.”
Psa 99:3, Psa 111:9, Isa 57:15 -- say His Name is Holy.
Jer 16:20-21 -- those [forsaken YHWH Elohim] shall know that my Name is YHWH.
Exo 9:16 -- reveals that His Name is to be known throughout all the earth.
Psa 140:13 --tells that the righteous will give thanks unto His Name.
Exo 20:24b -- "In every place I cause my name to be remembered,
I will come to you and bless you".
Isa 52:6 – "His people shall know His Name."
Mal 2:2 -- "If you will not listen, if you will not take it to heart to give honor to my name,
says YHWH of hosts, then I will send the curse upon you and I will curse your blessings.
Indeed, I have already cursed them, because you do not lay it to heart."

a
[Note: as a translation word in the Bible the word reverend appears only once here in the whole Bible, as
applied to YHWH Elohim – how could we lift it to throw onto mortal men?!] [yare H3376] /reverend –
KJV; /awesome – NET, NIV, ESV; /awe-inspiring – HCSB; /fearful – YLT; /terrible – Darby, Douay;
/terrifying – GW; /awful – JPS; /mighty – GNB; /]
b
Cf. For the name Yeshua:
Act 4:12 "And indeed, in no one else
there is such salvation [from Elohim] to be found,
for there is no other name under the heaven [beside his] [cf. Phi 2:9]
that has been given among mortal humans
by which we must get saved."
 Name YHWHa and its meaning - Exodus

 Exo 3:14-15 –

Elohim said to Moses, “I'm who I'm” [not ‘I Am who I Am’!]

And he said, “You must say this to the Israelites that
<I'm has sent me to you>.”
Elohim also said to Moshe, “You must say this to the Israelites,
‘YHWH Elohim of your fathers
– Elohim of Abraham, Elohim of Isaac, and Elohim of Yaakob – b
has sent me to you.
This is my name eternal
and this is to remember me to all generation.”

 Isa 52:6 Therefore my people shall know my name: therefore, in that day, behold, I, I
am the one who speak [to them].
 Joel 2:32 (//Act 2:21) Those who call YHWH’s name shall be delivered.
 Exo 20:7 = Deu 5:11 [in the Ten Commandments] You shall not take up the name of
Jehovah your God in a worthless way (> in vain) for YHWH will not leave the one
unpunished who takes up his name in a worthless way.

I'm what I'm.” ehyeh asher ehyeh. [/I'm who I'm – ARJ; /> I am who I am; /> I am that I am –
NET; /I Am Who I am – GW, NLT; /xx: I AM WHO I AM; /xx: I Will Become What I Choose –
NWT; /xxx: THE BEING – Benton LXX; /xxxx: I AM THAT WHICH I AM – YLT;

The question was not about who He is, as if people of ignorance of Him, trying to find out
His name as such, but what He is (to do for them for the Exodus and the Passover). I'll be
what I'll be?
who [H834 asher]
I'm [ehyeh H1961 hayah] /x: I AM; /I am – NET; /x: HE WHO IS – Douay; /xxx: THE
BEING – Brenton LXX; /xxx: I will Become – NWT;

ehyeh in this text is often translated as 'I AM' (in all caps) as if it is something of the very
name of God, which is not. Hebrew word in OT is 'I'm', not 'I am', nor 'I Am' or 'I AM'. [not
same Trinitarian phrase 'I AM' in Jn 8:58 egō eimi – which should simply be translated as 'I,
I am' = 'I, I am [what I'm]' ≈ Jn 13:19. [Cf. Jn 8:24 I, I am who I'm']
Note: The phrase <I AM>, <the Great I AM>, <Jesus the Great "I AM"> (in caps) – all
theological construct, unbiblical trinitarian jargons of 'Jesus-God' religion.

Cf. 'I am what I am' vs. 'I am who I am':

English verb 'to be' is a copula; by itself it does not mean 'to exist'. S ame for the Gk. e.g., Jn
8:58 egō eimi (I am) does not mean 'I exist'. It should be same in Hebrew whether it is with the phrase
'I am' (Exodus 4:12) or 'You are', 'He is' (Exodus 4:16); it is not 'I exist' or 'You exist' 'He exists', etc.
Neither it is about His identification, but His plan with His people for Exodus.

a
https://youtu.be/pUK7pVZd3Fs
b
Quoted in Mt 22:32; //Mk 12:26; //Lk 20:37.
He gives the command to “call on my name” – Psa 99:6;
to proclaim His name – Deu 32:3.
to exalt His Name – Psa 34:3; Isa 2:4;
to glorify His name – Isa 40:10; 24:45; Psa 86:9, etc.
to sanctify His name – Isa 29:23;
to honor His name – Psa 66:2, 4;
to praise His Name – 2Sam 22:50;
to magnify His name – Psa 34:3; 69:30; Gen 12:2;
to remember His Name – Exo 3:15; Psa 20:7
to sing to His Name – Psa 9:1-2;
to think upon His Name – Mal 3:16;

to confess – 1Ki 8:33; 2Ch 6:24,

to trust in His name – Zep 3:12; Isa 50:10; Psa 9:10
to love your name – Psa 5:11

to declare His Name – Rm 9:17; Heb 2:2;

to sanctify His Name – Mt 6:9 //Lk 11:2;
Compound names of God

www.blueletterbible.org/study/misc/name_god.cfm
YHWH Nissi (~ My Banner) (1x) Exo 17:15 kurios kataphugê mou (my refuge)
YHWH-Raah (~ My Shepherd) Psa 23:1, Gen 48:15, etc.
YHWH Rapha (~ That Heals) Exo 15:26, Cf. Jer 30:17; Isa 30:26; Psa 103:3
YHWH Shammah (~ is Present) (1x) Ezk 48:35
YHWH Tsidkenu (~ Our Righteousness) (2x) Jer 23:6; 33:16;
YHWH Mekoddishkem (~ Who Sanctifies You) (2x) Exo 31:13; Lev 20:8;
YHWH Yireh (~ Will Provide) (1x) Gen 22:14; kurios eiden – (LORD has seen)
YHWH Shalom (~Is Peace) (1x) Jdg 6:24
YHWH Sabaoth (~ of Hosts) (over 285x) 1Sa 1:3; Psa 24:10; Isa 1:23, Zec 1:3, etc.
[Tzva’ot H6635 (hosts, armies) LXX has it kurios tōn dunameōn.]

YHWH in compound name: [Gen 22:14; Exo 17:15; Jud 6:24 – here KJV keeps the word
‘Jehovah’ in the compound names.]

YHWH Elohim; YHWH the Elohim ~ our Elohim; ~ your Elohim; ~ their Elohim

YHWH your Elohim, YHWH the Elohim – 1Ch 22:19;

YHWH – Gen 4:1, 3, 6, 9, 13, 15, 16, 26; 5:29, 6:3, etc., 15:4, 6;
YHWH Elohim – Gen 2:4, 7, 7, 9, 15, 16, 18, 19, 21, 22; 3:1, 8, 9, 13, 14, etc.; 2Ch 6:41;
Psa 84:11
YHWH Elohim of Israel – 2Ch 11:16; 2Kg 19:15; 1Sam 23:11;
YHWH Elohim of my master (adoni) – Gen 24:27, 48;
YHWH Elohim Tzevaot (of hosts) – Psa 89:8;
the Lord YHWH Tzevaot – Isa 10:16; [H113 adon 'lord' 'master'; Cf. *adoni 'my lord']
YHWH El of vengeance – Psa 94:1
YHWH Elohim of the heavens – Gen 24:7; Neh 1:5;
Adonai YHWH – Gen 15:2, 8; Isa 26:16; 65:13 (Sovereign Lord YHWH) [H136 adonai
'Lord' – only for the Elohim] /xx: Lord GOD – KJV, HCSB; /x: Sovereign LORD – NIV, NET;
/Lord Jehovah – Darby; /Sovereign Lord Jehovah – NWT; /
/x: Lord Elohim (Lord God); /x: YHWH Lord; /x: Lord YHWH;
YHWH Most-High – 2Sam 22:14; Psa 7:17; 9:2; 57:2; 97:9
YHWH my Rock – Psa 144:1
YHWH TSIDKENU (our righteousness)
YHWH SHAPHAT (our Judge) Isa 33:22;
YHWH Yireh (Provides) Gen 22:14
YHWH – my strength and my shield Psa 28:7
EL G'MULAH YHWH = The LORD, God of Vengeance (Jer. 51:56)
YAH YHWH – Isa 26:4; (x: LORD GOD)
YHWH my rock and my fortress, my deliverer Psa 18:2
YHWH Elohim – a sun and shield – Psa 84:11
YHWH ~ our help and our shield – Psa 33:20; 115:9;
YHWH ~ Magen (my shield) Psa 3:3

El in the compound name

EL AMAN = Faithful God (Deu 7:9)

EL-BERITH = God of the Covenant (Judg 9:46)
EL CHUWL = The God who gave you Birth (Deu 32:18)
EL DEAH = God of Knowledge (1Sam 2:3)
EL-ELYON = Most High (Deu 26:19; Psa 18:13; Gen 14:18; Num 24:16)
EL GADOL GIBOR YARE = The Great, Mighty, Awesome God (Deu 10:17)
EL GHAH'Y = Living God (Jos. 3:10)
EL-GIBHOR = Mighty God (Is. 9:6)
EL HAKABODH = God of Glory (Ps. 29:2)
EL KAHVOHD = God of Glory (Ps. 29:3)
EL MELECH = God the King (Ps. 68:24)
EL MOHSHAHGOTH = God of Salvation (Ps. 68:20)
EL NAHSAH = God who Forgives (Ps. 99:8)
EL NATHAN N'QAMAH - God who Avenges for Me (Ps. 18:47)
EL-OLAM = Everlasting God (Gen. 21:33; Ps.90:1-3, 93:2; Is. 26:4)
EL RACHUM = Merciful God (Deut 4:13)
El Shaddai (God Almighty) (7x) – Gen 17:1, 28:3; 35:11; 43:13; 48:3; Exo 6:2; Ezk 10:5;
[cf. 'a mighty El' (el gibbor Isa 9:6)]
El Elion (El Most-High) - (Gen 14:18, 19, 20, 22; Psa 78:25, 56;
El Palet (Deliverer) - Psa 18:2
EL SEHLAG = God my Rock (Psa 42:9)
EL ROI = All-Seeing God (Gen. 16:13)

Elion (Most-High) – Num 24:16; Deu 32:8; Psa 18:13; 21:7; 46:4; 50:14; 77:10; 78:17;
82:6; 83:18; 87:5; 91:1; 107:11; Isa 14:14; Lam 3:35, 38;
Elohim Misgab (Elohim run to me) Psa 59:17
Elohim Ori (my Light) Psa 27:1
ELOHIM ~ YESHUA = From Elohim comes my Salvation (Psa 62:1)
Elohim is my strength, defense, mercy Psa 59:17

https://wahiduddin.net/words/99_pages/app_d_hebrew.htm

victory, safety, …
On uttering the Name of God

An original prohibition against misusing the name of Elohim (Exo 20:7; Deu 5:11) was
transformed by at least the second century BC into a prohibition against even uttering (x:
pronouncing) the name at all.a [most fail to distinguish 'pronouncing' and 'uttering']

['The name is 'unpronounceable' since it has no vowels'?! Nobody knows the true name of
God'?! – Martin Walter, "Jehovah's Witnesses, Jesus and the Holy Trinity" –
www.blueletterbible.org/audio_video/martin_walter/Cults/Kingdom_of_the_Cults.cfm ]
Tetragrammaton from https://youtu.be/SxCQXWuZ9Ko (Is the name of God pronounced
Yehovah?)

Gen 2:4 Gen 3:14

Owing to the expansion of chumra (the idea of "building a fence around the Torah"), the word
'Adonai' itself has come to be too holy to say for Orthodox Jews, leading to its replacement by
HaShem ("The Name").

Prohibition and avoidance of uttering of YHWH (the Name of Elohim)

It is often confused as it is prohibiting to pronounce the name; 'prohibiting of

pronunciation' itself is non-sensical – prohibit to pronounce but only allow to write
down, eh??

It is about keeping the name honored especially when it is uttered – at the penalty
of blasphemy.

No one would call his own father by the name! The name of him is used for
identification and reference, not for using to call and call up. Numerous such
‘names’ (actually titles or descriptors – epithets) for God are in the Bible for such
purpose.

Does anyone dare to 'call' the name of any king, other than by his enemies? Does
anyone address him by his name?

a
Hamblin' The Name of God in Israelite Tradition [extracted from <John 8:48-59 “Before
Abraham was, I Am”> – a copy in the collection.
 Cf. The combination of name and title for a person: ‘YHWH Elohim’ (in Heb),
'YHWH the Elohim' (in NT – RENT);
‘Yeshua as Mashiah’ vs. 'Yeshua the Mashiah' for 'Jesus Christ' etc.

Jewish point of view: from www.jewfaq.org/name.htm

Nothing in the Torah prohibits a person from pronouncing the Name of God.
Indeed, it is evident from the Scriptures that God's Name was pronounced
routinely. Many common Hebrew names contain "Yah" or "Yahu," part of God's
four-letter Name. The Name was pronounced as part of daily services in the
Temple.

The Mishnah confirms that there was no prohibition against pronouncing The
Name in ancient times. In fact, the Mishnah recommends using God's Name as a
routine greeting to a fellow Jew. Berakhot 9:5. However, by the time of the
Talmud, it was the custom to use substitute Names for God. Some rabbis asserted
that a person who utters pronounces YHVH according to its letters (instead of
using a substitute) has no place in the World to Come, and should be put to death.
Instead of pronouncing the four-letter Name, we usually substitute the Name
"Adonai," or simply say "Ha-Shem" (lit. The Name).

Although the prohibition on utterance applies only to the four-letter Name, Jews
customarily do not utter any of God's many Names except in prayer or study. The
usual practice is to substitute letters or syllables, so that Adonai becomes
Adoshem or Ha-Shem; Elohaynu and Elohim become Elokaynu and Elokim; Eil
becomes Keil, etc.

With the Temple destroyed and the prohibition on pronouncing The Name outside
of the Temple, utterance of the Name fell into disuse. Scholars passed down
knowledge of the correct pronunciation of YHVH for many generations, but
eventually the correct pronunciation was lost, and we no longer know it with any
certainty. We do not know what vowels were used, or even whether the vav in the
Name was a vowel or a consonant. See Hebrew Alphabet for more information
about the difficulties in pronouncing Hebrew. Some religious scholars suggest that
the Name was pronounced "Yahweh," but others do not find this pronunciation
particularly persuasive. Historian Flavius Josephus, who was born a kohein at a
time when the pronunciation of the Name was still known, said that the name was
four vowels (War of the Jews, Book V, Ch. 5), probably referring to the fact that
each of the four consonants in the name can serve in Hebrew as a vowel or vowel
marker.
[Note: 'utter' and 'pronounce' are different words; should be used differently -
ARJ.]

On vocalization, pronunciation, transliteration, transcription, translation

Hebrew text – un-pointed vs. pointed
'full' vs. 'defective' spelling.

'Mater lectionis'
[Ref http://biblicalhebrew.org/mater-lectionis.aspx
 The usage of certain consonants to indicate a vowel in the spelling of Hebrew, Aramaic, and
Syriac languages is called matres lectionis (Latin “mothers of reading”, singular form: mater
lectionis, Hebrew: ‫ אֵ ם ק ְִריָאה‬mother of reading). The letters that do this in Hebrew are ‫( א‬aleph),
‫( ה‬he), ‫( ו‬waw) and ‫( י‬yod). The ‫ י‬and ‫ ו‬in particular are more often vowels than they are
consonants.

[Cf. " … Josephus provides a significant clue to the original pronunciation in the fifth chapter of
his Jewish Wars: he speaks of the Name of God as τὰ ἱερὰ γράμματα ταῦτα δ’ ἐστὶ φωνήεντα
τέσσαρα (“[engraved with] the holy letters, and they are four vowels”). This is a curious
statement, since the Name comprises four consonants, not vowels; in classical Hebrew vowels
were not written. …" http://audlinbooks.com/about-james-david-audlin/nonfiction-james-david-
audlin/ ]

http://biblicalhebrew.org/remarks-on-pronunciation.aspx
‫ א‬is the “soft breathing” like the h in English hour.
‫ ה‬is the “rough breathing” like the h in English heat.]

Mater lectionis – Wiki

Youtube -https://youtu.be/0zZs6rchslY https://youtu.be/FUhG4oY24AY https://
youtu.be/7UehfGooxUM ]
https://www.ancient.eu/video/1299/

QQ: check for the Biblical Hebrew letter 'vav' vs. 'waw' – vs. uu (double 'u', vs. 'w').
QQ: 'pronounce' 'vocalize' 'utter' of the Divine name.
The *Tetragrammaton, a four-letter Hebrew word ‫( יהוה‬yod, hé, waw, hé) of 'the name' (HaShem) of
Elohim in the Hebrew Scriptures which is transliterated usually as YHWH in English. a [Cf. Six Hebrew
spellings of the tetragrammaton are found in the Leningrad Codex with different vowel pointings
(niqqud).] [6,829 times in the Hebrew Scriptures.]. <YHWH; (not YHVH, not JHVH)
The four letters are as vowels (semi-vowels), rather than consonants. Its pronunciation in three syllables.

[YHWH – (1) it is u > w, not v in the biblical Hebrew and (2) there is no J in Hebrew (as
appearing in ‘Jehovah’b); (3) Various Masoretic vowel pointings (niqqud) tells how to vocalize
it with different sense of the word.

A proper name should be only transliterated, as phonetically close to the original as possible.
Traditionally this name was translated as Jehovah. [Note: In KJV 1611 it was Iehovah.] were
no J and V sounds in the Hebrew language.

Many modern scholars accept Yahwehc. It is pronounced as ya-hweh in two syllables, not
yah-weh (with w actually having sound value of long u, or oo, which then makes it yah-u-eh as
the way it should be easily and clearly pronounced). [Note: Hebrew letter ‫ ה‬has a sound value
of voiceless glottal fricative.]

IRENT has adopted the transliteration of the Tetragrammaton itself (YHWH) as a translation
word for the anarthrous kurios when the very name of Elohim is to be known by and revealed
to the readers; otherwise, it is usually rendered as Adonai. Cf. Its 'pronunciation' vs. (custom
of avoiding) its 'utterance'. The name which carries His authority is something to be
known and revealed; but also, to be sanctified (Mt 6:9 //Lk 11:2), revered, and honored.
Would anyone dare to call their own father by uttering His name?!

http://en.wikipedia.org/wiki/Yahweh
http://en.wikipedia.org/wiki/Jehovah#_note-7

a
Transliterate of the Tetragrammaton, a four-letter Hebrew word ‫( יהוה‬yod, hé, waw, hé) for the name of the
God. [‘Yah’ is a shortened form.] Compare with Gk ΙΑΩ (trigrammaton).
Not YHVH (as in Modern Hebrew) or JHVH (as in Latin spelling). Cf. History of ‘J’: the sound /j/ (not to
be confused with [j] in IPA) became only from 17 th century with the letter (glyph) “J” was used as a Gothic
font for the capital “I”. Cf. History of “u”, “oo”, “v”, and “w” letters and sounds.
Ref: www.yrm.org/yahveh-yahweh.htm
www.yaiy.org/literature/SpellSacredName.html
www.yahushua.net/YAHUWAH/chapter_07.htm [U, V or W?]
www.hebrewtoday.com/content/hebrew-alphabet-letter-vav-%D7%95
www.jewishencyclopedia.com/articles/8568-jehovah
www.jewishencyclopedia.com/articles/11305-names-of-god
https://en.wiktionary.org/wiki/Jehovah
b
'Yehowah' > 'Jehovah' – which is originated from Latin transliterate for YHWH. Phonetically ‘v’ sound is
only in Modern Hebrew; it is w sound in the ancient Hebrew as well as in related Semitic languages. In
English ‘j’ sound is a recent development in mid-17th century later than KJV 1611.] The initial vowel is ‘a’,
not ‘e’, as in His name in the form of ‘Yah’.
c
See "Yahuah, Yahueh, Yahuwah, 'Yahuweh, 'Yahweh'
Cf. YaHWeh [sic] by David Bivin www.jerusalemperspective.com/2610/), pronounced as YĀ-we.
Yahweh commonly accepted by most of modern scholars: ‘ya-h-weh’ with h silent.
Why 'Yehovah' or 'Jehavah' is not the name of Elohim?
[ https://youtu.be/FQKuQ1Owzq8 7 Reasons the Name YEHOVAH Is a Counterfeit!]
https://yrm.org/yehovah-deception-pdf/ The Yehovah Deception – Reinventing a Misnomer. (a
copy in <IRENT Vol. III - Supplement (Collection #3A.1)>

1. from using vowel points of 'Adonai' for YHWH; different vowel points, etc.
2. 'v' is modern Hebrew.
3. Greek name (LXX) – e.g., DSS Manuscript 4:120-4QpapLXXevb 'IAΩ'
4. A short form, 'Yah'

Vowel pointing:
Masoretic text for TaNaKh (Hebrew Scriptures) – btw 7th and 10th c. CE – the text was written with
niqqud (‘vowel pointing’).
Different pointing giving different meaning:

1. YeHWaH ~ Jeremiah 3:25

2. YHoWaH ~ Genesis 18:17
3. YeHoWaH ~ Genesis 3:14 (= pointing of Adonai ‘Lord’ – not Adoni ‘my Lord’)
4. YHWiH ~ Psalms 68:21
5. YeHWiH ~ Genesis 15:2, 8
6. YeHoWiH ~ 1 Kings 2:26, Jdg 16:28
7. YaHWaH ~ Psalms 144:15

By adding different vowel points, it is variously vocalized with different meaning of the word. The
most common way to avoid to vocalize it is to read it as ‘Adonai’. [? following the common
Masoretic practice?]

‫י ְהֹוָה‬
(YHWH) vs. ‫אֲדֹנָי‬
(ADONAI): Their vocalization is not identical [with different vowel points=.
[www.abrahamicstudyhall.org/2017/03/21/yhwh-bibical-tetragrammaton/ ]

(Ref: www.yahweh.org/publications/sny/sn09chap.pdf )

English word ‘Jehovah’ as known traditionally is a later development (with J sound of Romance
language nonexistent in English prior to 14th century, did not become widely known until mid-17th
century. The last letter put into the alphabet of English language.) No J sound in exists in Hebrew
language. It appears as JEHOVAH in KJVa (1611 and 1769) in all caps, the Letter J being simply a
Gothic font for the letter I in capital, thus actually pronounced as Iehovah at the time of 1611
version. In modern edited version of KJV (1769 edition which is in current use) has it as ‘Jehovah’
only in seven verses of OT [of course, with V is a wrong transcription of W (= oo) with a different
Hebrew letter for v itself; and modern J sound was a later development in English.]
(1) as "Jehovah" in four passages where the name is particularly stressed [Exo 6:3; Psa 83:18 (H
19); Isa 12:2; Isa 26:4] (IEHOVAH in KJV1611; JEHOVAH in KJV 1769)
(2) and, in three passages to form transliterated constructs [e.g., Jehovah-jireh (Gen 22:14);
Jehovah-nissi (Exo 17:15); Jehovah-shalom (Jdg 6:24)]. [Cf. Iehouah-ijreh – in KJV1611;
Jehovahjireh – in KJV 1769 and notice the letter j in lower case] [Cf. Iehouáh-iireh – Geneva
(1560). From Iehouah in Tyndale. Cf. Luther German Bible rendered as ‘Herr’ (i.e., ‘LORD’)]

Ref. www.scribd.com/doc/150916651 (scanned text of the original KJV1611)

http://www.kingjamesbibleonline.org/1611-Bible/ http://1611bible.com/

a
KJV 1611 – for the text and scanned pages of the original, see www.kingjamesbibleonline.org .]
 https://archive.org/details/TheGenevaBible1560 (scanned text of the original)

Pronunciation of YHWH → Yahuah /x: Yahowah , /x: Yahawah, /x: Yahueh; /xx: Yahweh;
/x: Yehowah ← xxx: Jehovah;

“The name of God that in transliteration comes out YHWH (Yod-Hei-Waw-Hei),

but these are vowels (semivowels or consonantal vowels) Many believe that the four letters are
unpronounceable because these are consonants23.

Various examples of its pronunciation: (excl. those with ‘J’ and ‘v’ – all incorrect).
(A) YahaWah (https://youtu.be/yOfg8R3Ngvs)
(B) Yehowah (a phonetically corrected form of 'Jehovah'. Similar to 여호와 ‘Yeohowa’ in
Korean).
≈ Iehouah (Geneva and Bishops)
(C) *Yahuah (Cepher - http://cepher.net )
The first syllable is vocalized as Yah [vide infra] which is a short form of YHWH; often
seen in a number of theophoric names

/xx: Yahweh (favored by modern scholars) (yah-weh, not ya-hweh), a two-syllabled English
word. [A few English translations of OT, notably Jerusalem Bible.] – The first syllable is ‘Yah’
which itself is a personal name of Elohim in a short form, as appeared in the word HalleluYah as
well as many theophoric names. (Cf. a similar-looking Hebrew letter ‫[ ח‬c]het or ḥet, as in Bach the
German composer, or Loch, Scottish word for a lake, a glottal aspirate.) For the part –weh, since
English letter ‘w’ is to be pronounced as ‘oo’, the form ‘Yahweh’ is actually incorrect English
transcription, → phonically corrected ‘Yahuweh’. a
Yahuwah, Yahowah (Mowinckle etc.)
Yahoweh (Skilton, The Law and the Prophets, pp. 223-4),

Cf. http://youtu.be/wRsbSLU9oFA

 Gerard Gertoux, The Name of God Y.eH.oW.aH Which is Pronounced as it is Written I

Eh oU Ah: Its Story (2002 - 338 pages)
 Gerard Gertoux, The Name of God Y.eH.oW.aH Which is pronounced as it is Written
I_Eh_oU_Ah – Simplified Edition (2015 - 70 pages) ←
www.academia.edu/14029315/
The_Name_of_God_Y.eH.oW.aH_Which_is_pronounced_as_it_is_Written_I_Eh_oU_Ah._Simplified_editio
n download.

In Masoretic Hebrew Text of TaNaKh (Hebrew Scriptures; Cf. Old Testament) the
Tetragrammaton is usually vocalized as ‘Adonai’ with the most common pattern of vowel
pointing

QQ: Should the “semi-vocalic consonants” yod and waw be considered as vowels or as
consonants — ι or γ/γι, ου or β? Should the medial he rendered as χ or be simply dismissed,
considering it inherently voiceless? Should the divine name be transliterated (rendered letter
by letter) or be transcribed (by constructing proper syllables)? [fr. Pavlos Vasileiadis, "The
Pronunciation of the Sacred Tetragrammaton: An Overview of a Nomen Revelatus that Became a
Nomen Absconditus".] [See also Jože Krašovec, "Phonetic Factors in Transliteration of Biblical
Proper Names into Greek and Latin" http://old.hum.huji.ac.il/upload/_FILE_1474291991.pdf .]

a
Ref: www.yahweh.org/publications/sny/sn09chap.pdf
 [See Appendix for further details on His name for its vocalization, different pronunciations,
meaning, as well as the issue of its NT rendering.]

[Cf. Hebrew word for Yahudah (> Judah) differs only by the insertion of a dalet ('d').
However, it is not related to the name YHWH. The two are from different roots.]
[Cf. ‘Adonai YHWH’ has vowel points for Elohim to make YeHoWiH, a hybrid that
combine the letters of Yahweh's name with the vowel sounds of two other words: Adonai and
Elohim.]??

Elohim (the God of the Scriptures) has made Himself known with YHWH as His
‘personal’ name – Isa 42:8a ('I am YHWH; that is My name. And my glory will I not give
to another, neither my praise to graven-images.'; /xxx: the LORD - most); Exo 6:3 ('I
appeared to Abraham, to Yitzchak and to Yaakob as El Shaddai, but by my name YHWH I
have not made myself known.' /xxx: the LORD – most; /Yahweh – NLT!).

[It appears often as a combination of the name and the title, ‘YHWH Elohim’ (Gen 2:4; Exo 3:15;
4:5, etc.)]. It is customary in modern Judaism to use haShem (‘the name’) replacing of His name.

1. Masoretic text of Hebrew Scriptures with various vowel pointing.

2. Compound names –i.e.
YHWH-Yireh (Gen 22:14).
YHWH-Tzeva’ot (Isa 1:9; 54:5; Rm 9:29; Jam 5:4) – YHWH of Armies/Hosts; (? ‘of
Commander-in-Chief’).
'The Adonai YHWH-Tzeva'ot (Isa 1:24; 2:12; 3:1, 15, etc.)
3. Short form –Yah
4. In combination – i.e., YHWH Elohim (‘LORD God’ – most; /’Jehovah God’ – ASV, NWT.
[cf. theophoric names – personal names embedding the name of a deity. In Hebrew with –
el- or -el; -yah/-yahu (suffix); Yeho-/Yo- (prefix), which is altered form of Yahu.]
5. Most English Bibles do not pay due carefulness to translate this name following their reli-
gious tradition. Those doing consistently for OT are ASV, JB, NJB, NWT a, GW Names of
God Bible (2011), etc.
6. Early manuscripts showing Tetragrammaton itself in Hebrew letter within the Greek trans-
lation (so-called LXX) of the TaNaKh.
(http://ccat.sas.upenn.edu/rak/publics/2008sbl/text.htm)

It is a grievous error (succumbing to their religious tradition) to translate the God’s very name as
“the LORD” (KJV and others) in OT when they were supposed to translate the Scriptures based on
the Hebrew text, not from LXX. Any name, if it is a name, is only to be properly transliterated
and cannot be translated.

a
Ref: http://tetragrammaton.org/divname.html
On transliteration/transcription in Bible translations

[Regarding the divine name, there has been a long history of arguments about (1) the correct pronunciation
accepted by scholars as the very name of God written in the Hebrew Tetragrammaton and (2) its meaning.]

Recently people became conscious of the Name in original language, reflecting in the efforts –

(1) YHWH, a transliterate. Not to be rendered by translation (e.g., as ‘the LORD’ in all caps) in OT.
This has been accomplished by several refutable Bible translations and there is not much argument
necessary, and
(2) the effort to bring the divine name into the English translation of the Greek New Testament text.
The letter is rather contentious from various reasons, including linguistic, grammatical and
denominational doctrinal. These are important to pay due consideration. However, equally or much
more importantly now, the focus should be, not just how to pronounce or transliterate correctly, and
how often the name should better use the name in our writing or speech, but for what the name is to
be. The name is to reflect the reality of the person — the identity, revelation, and authority. We who
should know our own father’s name dearly would and should refer him by name where and when
things are carried out in his name – calling upon his name. No one would ever call him by his name!
It would be a blasphemy. The Name is to be praised, honored and sanctified (Mt 6:9) and is to call
upon. Having been hung up by what the name is and ignoring what the name is for is a legalistic and
cultic propensity.

When we say YHWH is His name, actually we do not mean that the four-lettered word is His name. As a
transcript of the Hebrew word it simply represents His name. With it He is represented. His name is NOT
same as His identity and reality – who He is – which is the greatest metaphysical and theological mystery. In
His self-revelation, He graciously made Himself known with His name (not ‘by’ His name). In the OT texts,
the so-called Tetragrammaton was found scribed in various ways and various scripts. a It was associated with
various vowel pointings (which gives different meaning). In LXX etc., it is transcribed into Greek in
different ways, e.g., IAO. How the Tetragrammaton was pronounced originally is the subject by itself. When
the Hebrew text is translated into different languages, it should be so transliterated as phonetically close as
possible. It is shown to be instead translated, even without any basis on the meaning, but substituted with a
title, e.g., kurios in Greek and its equivalent Lord in English. When the (original) text was read aloud (as the
reading was oral, not visual as with books in modern societies), how the Tetragrammaton should be read
aloud, even if the precise pronunciation was known? One principle to keep can be put into a question, ‘does
the reader (Latin - lector) honor Him, honor His name?’ when the text is being read. This point is aside from
how properly translate it in the text. Having the name translate does not mean that the readers of the
translated Bibles are to read out His name or are able to read it correctly. When no one in the human family
would say out one’s own father’s name whenever he is referred to, how much more our heavenly Father!
The name is only to be spoken out when it has to be clear that He is the one known with His name. It’s
reverence to Him; it is for honoring Him, it is from ‘fear’ of Him, it is from love of Him. All the more same,
failing translating the name faithfully and substituting with a generic title (Lord) of a non-scriptural word
found in human society or indigenous religion is dishonoring His name.

The sacred personal name of the very God in the Scriptures. Elohim Himself revealed to be
known with this very name (not given by anyone; not that He was known as a god who has a
‘personal’ name.). It appears over 150 x in OT from Gen 15:7 through Exo 6:2 down to Mal 3:6
(161 x in ASV; 154 x in NWT; also in a Catholic translation, Jerusalem Bible). For its
pronunciation, see in the Appendix toward the end of the file. It is composed of four semivowels
(= vowel-consonantsb – these are not consonants as often misunderstood). The name is not a
mantra to use to invoke a god as in paganism. It is used to refer to Him and identify Him – to
a
Reading material: http://larryhurtado.wordpress.com/2014/08/18/writing-pronouncing-the-divine-name-in-
second-temple-jewish-tradition/
b
vowel-consonants – Josephus mentioned ‘phōnenata tessara’ (four vowels) for the Tetragrammaton. GEL
(1968, s.v.; and translations by Thackeray, Jos. III. Pe273, loc. Cit.; Whiston, Jos., p. 556, loc. Cit.
acknowledge who He is. The name (personal, singular, proper person name) is not to be used to
call up or addressed to. The name used frivolously is nothing other than a blasphemy. No one
would, in our human language, address one’s father by their name! a

Exo 3:11-15 -- The Divine Name

The name of God is more than just something for identity as is the case of a human person’s
name, but also for the reality behind the name. It is the revelation of God Himself. The
expression ‘name’ stands for who He is and what He is for.

The expression “shall know that I am YHWH” or “shall know that I am YHWH your
Elohim” appears 36x (mostly in Ezk 6:7ff – also in Exo 6:7; 7:5, 17; 8:22; 10:2;
14:4, 18; 16:12; 29:46; 1Ki 20:13, 28; 49:23; Jer 24:7; Joe 3:17), in addition to the
phrases “I am YHWH” (Exo 6:8 etc.) and “I am YHWH your Elohim” (Lev 11:44 etc.). Cf.
‘he who comes to Elohim must believe that He exists" (Heb 11:6).

[See also for Personal Name of God under Appendix.]

Exo 3:11
But Moses said to Elohim,
“Who am I that I should go to Pharaoh
and that I should bring the sons of Yisrael out of Egypt?”
Exo 3:12
And to this He said,
“Certainly, I'll be b with you .
This is the sign for you [Moses] that I, I have sent you:
When you have led the people out of Egypt,
yoů all shall be worshiping the [very] Elohim at this mountain.”
Exo 3:13
Then Moses said to Elohim,
“Look, I, I come to the sons of Yisrael and say to them,
<Elohim of yoůr fathers has sent me to yoů,>
and they ask me, <What is His name>,
what am I to tell them?”24
Exo 3:14
Elohim said to Moses,

“Ehyeh Asher Ehyeh!” "I'm who I'm!" c 25

And He said,
“Say this to the people of Yisrael,
<Ehyeh I'm [who I'm] d 26 has sent me to yoů.>”
Exo 3:15
Elohim further said to Moses,
“Say this to the sons of Yisrael,
<YHWH [← 3:2; → 6:3] Elohim of yoůr fathers
— Elohim of Abraham,
Elohim of Yitzchak,
and Elohim of Yaakob —
has sent me to yoů.>
a
[Cf. ‘call upon His name’ is a different idiom.]
b
3:12 I'll be ░ [‫( ֶאֽהְ ֶי֣ה‬LXX esomai) > I will be;
c
3:14 I'm who I'm ░ [Ehyeh asher ehyeh] />> I am who I am; /xx: I AM WHO I AM – most;
d
3:14 I'm [who I'm] ░ [ehyeh (I'm) is a part of the name YHWH. It is not 'I AM' nor 'I Am'.] /> I am; /xx: I AM – most;
 This – YHWHa – is my name forever,
and this is how I shall be known
from generation to generation.

Ex 6:3 “And I appeared to Abraham, to Yitzchak and to Yaakob

as El Shaddai
but, by my name YHWH, [←3:14]
have I not known to them?!

[Cf. the verb ‘be’ in YHWH – see a full discussion on ‘egō eimi’ (> ego eimi). The verb in Greek
is a copula (a linking verb). In English the verb ‘be’ is for a copula or an auxiliary verb. By itself it
is not locative (cf. ‘there is’) or existential (cf. ‘be present’)
[To be read: Exo 3:1-17.]

http://demo.sheruyasodha.com.np/uploads/Bibliotheca_Sacra_142_565_%5BJan-
March_1985%5D_38-51.pdf [Charles R. Gianotti, The Meaning of the Divine Name YHWH,
Bibliotheca Sacra Vol. BSAC 142:565 (Jan 1985)]

To summarize, the name YHWH points to God's relationship to Israel in both His saving
acts and His retributive acts, manifesting His phenomenological effectiveness in Israel's
history. What God says, He will do. His Name promises that. And He will act on behalf of
His people. But YHWH does not ultimately limit the significance of His name to the
children of Israel. As Eichrodt succinctly states, "it is in the person of Jesus that the
function of the Name of Yahweh as a form of the divine self-manifestation finds its
fulfillment". Truly Jesus is the par excellence manifestation of God's active effectiveness in
the history of the world! [≈ embodiment/incarnation of the word of Elohim (Jn 1:14)!]

As to the meaning of the Name it is to be found in the narrative context of the Exodus: Exo
3:12 ‫־אֽהְ ֶי֣ה עִ ּמָ֔ ְך‬
ֶ ‘I shall be with you, Moses, all through this’ and Exo 3:14 ‫ֶאֽהְ ֶ֖יה אֲ ֶ ׁ֣שר ֶאֽהְ ֶי֑ה‬
Ehyeh Asher Ehyeh ‘And Elohim said to Moses, <I am who I shall be [= the One who will act
for my people Israel]> (> ‘I am who I am’ - KJV) and said, “Thus you shall say to the children
of Yisrael <I am has sent me to yoů>, in reply to Moses’ question in v. 13 “See, when I come
down to the children of Yisrael, and say to them, <Elohim of your fathers has sent me to yo ů>;
and they are going to say to me, <What is His name? What should I say to them?>”

Exo 3:14 – paraphrased

And Elohim said to Moses
“I am who shall be with His people.
Thus, you shall say to the sons of Yisrael
that the One who says I am [Heb. Yah] to be with them
has sent you.”

[The One – the Creator, the Revealer, the Restorer – who is to be with His people
– The one who is their Helper, Redeemer, Deliverer.]

‘I am who I shall be’ or ‘I am that I am’ is NOT the name of Elohim. Nor the English
phrase ‘I Am’ (or even ‘I AM’) is the name for God, the Trinitarians have a penchant for it.
It is the meaning of His name. It is ‘the One who shall be’ [expressed in third person
singular], the One who acts in His redemptive history of Israel, is who He is. b TaNaKh
a
3:15 YHWH ░ [not referring to 'ehyeh' (I'm) in v. 14.]
b
[Thematically, it exactly corresponds to Immanuel (Mt 1:23).]
itself was exclusively written to His chosen people; it meant nothing to the rest of the world
and would remain such until the coming of Yeshua. Elohim Himself pronounced ‘I am the
One’ [first person speaker]; He was not calling Himself ‘I Am that I Am’ or Hayah. The
word "hayah" means "existed" or "was" in Hebrew; "ehyeh" is the first person singular
imperfect form and is usually translated in English Bibles as "I will be" (or "I shall be").
For example, at Exo 3:14. Ehyeh asher ehyeh literally renders as "I will be I will be". The
short form name Yah is in the first phrase ‘I am the One’. The word (name) means what it
is; the meaning is not the word (name). [Pharaoh will come to know His name; will come
to know who He is.]

Note: This verb is not of ‘future’ tense as such [as the Hebrew language contains no tense
form s], but denotes a state of becoming – not a state of being (=existing) of Greek mindset.
Here the verb ‘be’ is not in existential sense of to exist on His own, but in the sense of His
being present in the midst of His people through the history of Israel, His chosen people.
[Cf. Jn 8:58 egō eimi a does correspond to the part of God as the speaker, but not to the
meaning of the name itself.] [Note: to read and take the sense of ‘existence’, ‘the being’,
etc. (as LXX renders as ὁ ὢν (ho ōn ‘the Being’) is from Greek metaphysical mindset of
Greek philosophy, which is foreign to Hebrew mindset. All this is evident within the
narrative of the text itself which shows that it is a reply to Moses’ question. The name of
Elohim reflects His presence with His people, not His ontological existence on His own
[e.g., so-called self-existence, which is oxymoronic. The very notion of existence is a
human construct. The Creator is not ‘a being’ (as if one of many beings), nor belongs to the
category of ‘the Being’.]

'The God' [Elohim] of the Scriptures, a notion in Hebrew mindset, is not same as God of
Greek philosophy and God of modern Christianisms. He is the very God who acts and
moves with flow and radiating out (cf. there is no such thing as radiating or flowing in.)
This is the meaning of the expression ‘Elohim is spirit’ in *Jn 4:24 ('Elohim is as spirit' –
IRENT) (>> ‘God is spirit’; /xxx: ‘God is a Spirit’ – KJV) – not ‘a spirit’ ‘a spirit being’
(like a ghost?). It does not mean 'God is immaterial substance'. Here it is not used as
countable nounb, nor is a person, nor substance which God is supposedly made of. It is not
a God who exists with its very transcendent existence as its raison d'être. It simply means
we know Elohim as spirit. Nor Elohim = Spirit; nor Elohim = the Spirit. Nor a certain Spirit
is God.

The holy spirit (or the spirit of the holy) is the God’s spirit (the spirit of Elohim), not God
the Holy Ghost of the Trinity Godhead. Spirit is the mode in which God exists, acts,

a
Gk. egō eimi (> *ego eimi) is rendered by some as '*I Am' (NLT, GNB) or, even 'I AM'
(ISV, New Heart English Bible, Jubilee Bible 2k, WEB), when the speaker was Yeshua, as
if capitalization is to make it as the name of God itself – same also in Jn 18:6. IRENT
renders it as 'I, I am', in most places to show the emphatic I, regardless who the speaker is
in the sentence. Other options are (1) 'I myself' (Tit 1:5); (2) I is separated from the verb by
an additional word, such as 'indeed', 'even', etc. The expression 'as for myself' is more of
concessional, than emphatic. Cf. In Korean, two different ways of having '나', the Korean
word for I, in as a sentence as a subject – '내가' vs. '나는'. The phrase on the lips of Yeshua
is common in G-Jn. Jn 10:7ff - [Ko. 내가 바로 (/곧); /나는 (v.7). vs. 내가 (v. 8)] [CJB 'I,
I' – e.g., Isa 45:18]
b
(e.g., ‘a spirit’, 'unclean spirits', etc.)
moves, flows, and creates. It is not something immaterial, nor ‘force’ or ‘energy’. To live
in God, be with God, in union with Him, fellowship in Him – all in spirit, not in a
‘person’. Same for ‘with, by, and in Mashiah’ – it is, again, in spirit. Same for us – it is in
spirit with our soul that we relate to Mashiah and Elohim.]

His name is the revealed name by the God of Scriptures Himself. Declared by Himself as ‘I am
YHWH’ throughout TaNaKh (Hebrew Scriptures; Cf. ‘Old Testament’).

YHWH – His personal name (Exo 6:3 ‘by my name YHWH’) [Cf. Isa 42:8. 54:5]. Cf.
Adonaia
YHWH Elohim – Gen 2:4; Exo 3:15, etc.
Note: ‘I am’ (either in ‘I Am’ or ‘I AM’) is not the name of Elohim the Creator, nor one of His
title. Nor is the descriptive title for 'God Jesus'. The erroneous idea is in the faulty theologies
(Jewish or Christian).

‘I am YHWH’ ‫הוהי‬

"This is my name forever;

this is how I am to be remembered
generation after generation …" (Exo 3:15 - CJB)

"I am YHWH; that is my name;

my glory I give to no other,
nor my praise to handmade image." (Isa 42:8)

And YOU will have to know that I am YHWH

when I deal with YOU for the sake of my name,
not according to YOUR evil ways
or according to YOUR corrupted deeds, O house of Israel,
says Adonai YHWH."
(Ezk 20:44) (Also 28:23, 25; 36:23, 25-28, 38)

“I am YHWH! And I had myself be seen by

to Abraham, Yitzchak and Yaakob
as El Shaddai.

And by my name, YHWH,

have I not known to them?!
(Exo 6:2-3; cf. 3:14) /x: they did not know the name
‘El Shaddai’ (> God the Almighty – descriptive title)

"Hear O Yisrael
YHWH is our Elohim;

a
IRENT (of New Testament) renders Gk. anarthrous kurios as YHWH when the text shows it references to
Most-High Elohim and (2) where His name is to be revealed and honored. Elsewhere as Adonai after
Masoretic tradition of vocalization.
https://archive.org/stream/jstor-527403/527403#page/n0/mode/2up (pp. 154-156) The Divine Name Adonaj
[sic] and its History in Hebraica, Volume 7.
 YHWH is one, [one true Elohim].
Shema Yisrael (Deu 6:4 //Mk 12:29 - IRENT)
 The Name is to be revealed and revered. [Mt 6:9; Lk 11:2] Not to be hidden away or
shoved off, as many turns away and gives no regard. When we come across His name, it
should not be taken nonchalantly. Nor thee name is to be taken lightly in a manner
unworthy to His name, in a manner of frivolity and blasphemy, as everything we have
hangs on it. [The name is to be known to bring and exercise the authority of the one who
carries it. No one who should know the name of one’s father would use the name to call
him, but only to call upon him.]

It holds true also for translation of the Greek New Testament, which faces different
issues. When the name was uttered through the mouth of Yeshua and was written in the
Books of Prophets, it behooves to see how the personal name of Elohim should be read
and heard by the readers reading in English also with the NT translations.

Every word and phrase we know will be set aside, but these names shall remain to
eternity.
"Revering [the name of] YHWH is
the beginning of knowledge:
but fools despise wisdom and instruction" (Pro 1:7)
[See below in the Appendix: for Revering the name YHWH.]

As in many Bible translations and in ecclesiastical tradition and practice, the name of the
true God remained almost buried. The result of such unmistakable intentional absence of
YHWH from Christian consciousness is manifold:
(1) tendency to focus on the person of Christ as the exclusive manifestation of deity.
Jesus has become, both in many circles of Christian piety, and in some academic
theology, virtually the whole horizon of the divine. [Cf. Worshiping Jesus as God (cf.
‘Jesusism’) – divine person, exalted risen Lord].
(2) Anti-monism, anti-Judaism, anti-Semitism (cf. Marcionism).
(3) syncretism and a universal God for every religion; as well as
(4) degradation of the Gospel of the Mashiah (> the Messiah) into various man-made
Gospels (e.g., Gospels according to different Churches, religions, e.g., Catholicism,
Pentecostalism, etc.). See *Christomonism.
C. Divine Title - ‘God’ ‘Elohim’
In IRENT, Gk. theos
(1) arthrous (ho theos), which is in majority’ is rendered consistently as ‘the Elohim’,
and
(2) when anarthrous, as ‘God’ [i.e., God, from God, God’s, etc.]; occasionally as ‘what
God is’ (Jn 1:1c); ‘a God-being’. As ‘a god’ when referred to a deity such as in
paganism.

'Elohim; God

[Collection of words, terms, and expressions – theos, el, elohim; a god, gods, God, the God, God-being,
deity (= not to be confused with ‘divinity’ ‘divineness’), a mighty One, the Almighty, the heavenly
(king), Godhead (‘head God’ or ‘head of God’?). Equivalent vocabulary in other languages, e.g., Allah
etc.] [Related vocabulary (adjectival, etc.) in WB #1] [Cf. ‘Triune God’ syn. of ‘Trinity God’ (‘God the
Trinity’??) is theological unbiblical jargon in the Trinitarian doctrine.]

God is God? God is no God? God? What is god? A God? God? What God? Which God? Whose God?

The God in the Bible – a father figure. The God in the Bible is not a person (nor ‘Person’ of Trinitarian
jargon).a It does not have a gender other than grammatic gender. God as a mother figure (cf. goodness) is
not in the Bible but may be found in pagan mythologies.

‘God’ is what is treated as God whatever the means or however it is used. Some believes a nameless God
(e.g., ‘the LORD’ is their name of God. ‘Jesus’ is their name of God). Any one (e.g., Caesar to the
Romans) or anything (e.g., Sun to the Egyptians) can be God (or a god). God for many are not same God
they believe – each religion or Christianism has God, not same, but different. Gods galore. Many Gods in
Greek or Roman Mythology (with one of the chief or supreme God). The word ‘God’ vs. the notion of
‘God’. What the heck is god to begin – for arguments on, for, and against it? What God, which God, and
whose God and where and when God is?

(Kingdom reign of) the heavens’ Mt 4:17 – Judaic periphrasis for God. //the God (< Elohim) in Mk 1:15.
[Note: H8064 shamayim – one word is rendered as 'heavens' (Gen 1:1) or 'heaven' 'sky' (Gen 1:8, 28).]

a
Personification along with imagery language is employed in the literary work but that does not mean that
it's a literal person or entity. It is often seen in the Bible narratives and texts. Most common mistake is
‘spirit’. The holy spirit is promoted to a ‘Person’ which it is what God is in His creative work in power.
O My God!

‘O my God!’ expression in NT is to the Elohim, Father:

Mt 27:46 ('O my God!’) //Mk 15:34 (‘my Elohim’)

Jn 20:28 ‘my Elohim!’; Jn 20:17 ‘my Elohim’

What is ‘God’

 First, about the very common word ‘*god’ in English and its equivalent in different
languages – various meaning, sense, and usage (detonation and connotation). The
semantic field of these words differ in different languages and cultures. We need
categorize before going into detailed arguments (Cf. ‘God theology’).

It may be thought of a transcendent being of some sort. Though it may incorporate

certain aspects as we find in the Bible, this is actually a typical vocabulary of Greek
philosophy and well fit in religions, philosophies, and science. It may not be related to
the biblical God concept. Note: 'The God' in this sense belongs to the confine of a
concept of ‘eternal’ or ‘supernatural’ but ‘supra-eternal’ or ‘supra-natural’. Most of
theological talk dumbs it down to be manageable level of theological doctrine.

We are, however, are necessarily concerned with only the word that which is used in
the Bible. It would be of Hebrew concept. The basic sense of this biblical word, which
is be applicable to every context and accepted by everyone would be ‘a mighty one’
(though to grasp what sense to be ‘mighty’ it may not be simple). At the risk of falling
into circular definition the phrase ‘mighty one’ would a ‘god-being’ (someone or even
something). What this word means and refers to in the particular context will
determine how and what specific sense it is used (e.g., whether it is ‘God’, or ‘god’,
etc.).

 Next, about the concept of God (rather, a god-being). God as a word, an idea, and an
object and then the reality. The God cannot be a static concept (a substance or a being
taking up a position somewhere), the self-existing one for that matter. The God that
exists itself would not carry any relevance to humanity. It can be only of a relational
dynamic process of ‘becoming’ in act (of creation). One may find their ground of
being in a God-being, but God is as, but not = (equal to), one’s Ground of Being.
(cf. www.doxa.ws/Being/Being2.html Paul Tillich; also in Robinson (1963), Honest
to God – their definition of the word God may not be same as in the Bible, but a
metaphysical and religious idea. Their “humpy-dumpy language” gives an entire new
meaning to the words.
http://churchsociety.org/docs/churchman/101/Cman_101_3_Burrows.pdf)
One’s mental image of God is hardly coincides the Ultimate reality. Our God has
become too small (fit into an Aladdin’s lamp); easy for us to analyze and manipulate
to serve our wish, want, and will. [Note: when people say ‘God’, it is often not more
than an image of God, a God of their idea, or even a generic God (a God-being; an
external transcendent being; often personified), not the Ultimate reality. In truth, God
is one’s existential alter egoa (which is of the dark side of human reality) Unless this
 alter ego is replaced by the true God, it is de facto a Satan. A Satan is not an external
agent, force, power, or a sprit being as a fallen ‘angel’. This enemy is us and in us, not
someone we can blame or explain all the evilness of the world.

It is essential to know what the English word ‘God’ is and is not. It is a common English
word of Germanic language origin. It is in the indigenous vocabulary of primitive religious
setting and became to be used to render Latin deus (> Gk. theos); just as the Hebrew word
el was originated from the indigenous Canaanite language.]
The word ‘God’ is the English Bibles is merely a translation word for Gk theos and
Hebrew Elohim. By itself it is not ‘the true Elohim (God’) of the Scriptures, only the
context tells what is referred to – which God. All these equivalent words – God, theos,
Elohim, Allah, 하나님, 하느님, (천주 天主 – Korean Catholic word), 神, 上帝, etc. – are
not ‘name’ of someone/some being/some person, but a common word with a basic sense of
‘mighty one’.

Hebrew word el (LXX – theos; god - English). Elohim, the Hebrew word with plural
suffix, is used as a grammatically singular to designate the one and only true God. The
same plural form is used as a singular noun in the sense of ‘a god’ or ‘a god-being’. E.g.,
elohim (LXX – theoi; gods) applied to Moses (‘I’ve made you a god to Pharaoh’– Exo
7:1), while it is used as ‘gods’ in Psa 82:6 (= quoted in Jn 10:34); also to refer to angelic
beings in Psa 8:5 (= quoted in Heb 2:8) [/angels – LXX, NIV, KJV; elohim – MT; /x: God
– ASV, NASB; /x: heavenly beings – ESV; /x: (less than) divine – ISV]; [Note: another
example of a Hebrew word in plural form functions always as singular – chayim (‫חִַּיים‬
‘life’ – Gen 27:41; Job 10:12).] . Also, plural word ‘gods’ to designate Judges. In these
instances, it reflects the very presence of God.

Ref: the followings are attached to this WB #3 as ‘On Jesus as God – Gk. theos’
 Murray Harris, Jesus as God: The New Testament Use of Theos in Reference to Jesus
(2008). [See book reviews on www.amazon.com/Jesus-God-Testament-Theos-
Reference/dp/160608108X ] [download from
www.scribd.com/doc/148032436/Murray-J-Harris-Jesus-as-God-the-New-Testament-
Bookos-org]
 https://bible.org/assets/powerpoint/wright_jesusasgod.pdf

It should be emphasized that, though it is often used as a title, this common English word
‘God’ is not a name, nor it should be thought of or used as a substitute for the name. 27 It
denotes *what God is (i.e., *God-beinga; of referencing), but not *who God is (i.e., of
reality). [‘identity’ = ‘reality’+ ‘reference’] [Note: ‘what God is NOT’ is no less important
than ‘what God is’.]

Hence, without the Name revealed and called upon, all the titles of God may well be
applied to other than the very God [YHWH Elohim] of the Scriptures. Such ‘God’ when
people speak may well be any other god than Him. A number of issues concerning the

a
‘existential alter ego’ – alter ego (Latin, "the other I") – as another aspect of the self, in the dark
side of human reality (not ‘of human soul’), which is supposedly toward the ne plus ultra man, an
ideal Superman (Übermensch in German philosopher Nietzsche).], rather than as a ‘structural
alter ego’ used as a psychological term for a second self which is believed to be distinct
from a person's normal or original personality – cf. "sub-consciousness", altered
consciousness, multiple or split personality disorder.]
a
‘God-being’ – not necessarily a countable noun.
 divine names and titles are discussed further along in this writing, always pointing to their
relevancy in translation work of the Scriptures. How futile does it become when someone
is being known by titles, even such as ‘Lord’! (Mt 7:21-22).

The same holds true with the corresponding Greek word theos and the Hebrew word
Elohim. [God is the English translation word of the Greek, which is in turn a translation
word of Hebrew word.] When Greek NT refers to the God of Scriptures a, it is the arthrous
ho theos ‘which would have been accurate and precise to render it as ‘the God’. However,
such is difficult to accept because of the usage and convention in English. [This is how
IRENT renders consistently as Elohim.] [Cf. Problems in different languages. b]

It is not possible to remove the English word "God" completely from our biblical language
and from English Bible translation (of NT) simply because of its being pagan-origin,
simply also because idol worshippers claimed the same title for their idols - or any other
title for that matter. All the attributes of YHWH have been identified with gods and idols
of pagans and mythologies! But that surely does not earn YHWH the attributes of gods – in
pagan idols and icons and mythologies!

However, the problem is that ‘God’ as the English word which appears in the Bibles does
not sound different from the same word used in dealing with other religions and used in
non-religious speeches, even as an expletive people absent-mindedly spit out. Even written
as capitalized, the word ‘God’ by itself is not much different than God of generic notion.
Anyone can take God as ‘God’ which is made in their own image. [Cf. ‘ohmigod’ (or, is it
‘oh my gosh’). We read ‘My God and My God’ as Yeshua utters on the Cross where He
was quoting from Psalm.c

An important thing to be achieved by rendering ‘the God’ (the arthrous Greek word) in NT
as ‘Elohim’ is to reestablish direct connection to Elohim of OT for the impact which is
linguistic as well as theological and liturgical as well as spiritual. This will remove all
connection to other God-beings or generic God ingrained in the minds of people and will
purge them of all fanciful and frivolous God-talks. This is surely as important and weighty
as the effort to reveal and revere the personal name of God (YHWH) restored in the New
Testament translations. When we see everywhere in our families, neighborhoods, nations,
truth is being perverted in every aspect of human activities and endeavor, pressing on is
time for people to come to know the truth all the more urgently in these last days to be

a
The arthrous ho theos, the God of the Scriptures, does not coincide conceptually and
doctrinally with ‘God of the Bibles’ or ‘God of Religion or Church’. [It would be, however,
impractical for English convention to have it rendered as ‘the God’.]
b
In 1937 the traditional Korean word ‘hananim’ (하나님, comparable to God) for ‘God’
took over hananim (with a of Old Hangul) to comply with the unified orthographic
standard of Korean. The Joint Version (Protestant-Catholic) of Korean Bible (‘Common
Translation’ 공동번역, 1971) discarded this long-accepted word and chose a more generic
‘haneunim’ (하느님, comparable to ‘god’), causing a great controversy. Ref. Sung-wook
Hong (2008), Naming God in Korea – The Case of Protestant Christianity. (pp. 99-104).
The word 하나님 is treated as if it is Korean name for God! as is indicated in the title of
the book. God or hananim is not a name, but a mere referent or title. Misuse of the word
‘name’ itself in English is common: e.g., ‘many names of God’ etc., in which the word
name is actually nothing but a descriptor, an epithet.
c
Mk 15:34 - Here it is arthrous nominative ho theos (the God) - ‘the Elohim’ not ‘God’.
RENT always puts the definite article for the arthrous nouns if possible.
 freed from all those in power in the world – politics and religions. Marana tha!

As one of the distinguished points of IRENT translation, when the Hebrew loanword is
utilized as a translation word for the arthrous word in IRENT, it offers a few advantages
from the linguistic and literary viewpoint for the readers of the Bible: a
(1) it dispels any image formed by the word which is usually used in the sense of
generic Godb without specific reference to the God of the Scriptures;
(2) it removes any confusion over the word God when it is used in Christian religions
by putting on Jesus (as God in Trinitarian mindset);
(3) it makes impossible to use the word as an expletive in our English speech; and
(4) it offers a clean and uncomplicated solution to help distinguish the two for
translation and interpretation purpose, without being partial to different doctrinal and
theological positions.c

*Names and *Titles

Act 17:14 ‘the Elohim, being *Lord of heaven and earth’

*God Question?

God Question – God, a God, the God, a god, gods

What does it mean by ‘God’? What the heck is God? What is God? What God?
Which God? Whose God? Of which religion? What God is and Who God is – to
whom?

What does God do?

‘God saves the world’ – is it a biblical expression or a religious one.

God is a word; a notion; an idea; an entity; a title, an epithet, a descriptor, but

not a name.

God is God, but ‘God’ is often found not to be God – i.e., ‘God’ is not God. God
is not always ‘God’. It all depends on what is meant by ‘God’ and is meant by
whom in what context. ‘God’ is not a name and mostly used as a title – a god-
being. Hence anything or any person has been called ‘god’ – e.g., ‘Moon God’;
Caesar as a God to Roman subjects. Hence, some is called God cannot
automatically mean to be ‘God’ or ‘the God’. Cf. Godhood, a deity, one of many
gods, theos, deus, a god-being.

a
It has nothing to do with the positions of the so-called Sacred Name Movement or Hebrew Roots
Movement, which translates the Bible to shows many words of Hebrew origin - both in OT and NT
b
– everyone and every religion believe God and believes in God, but nowhere clear-cut and self-evident
as to what such God is, which God over others, or who God is. Even God the atheists are up to is God
of religions and ever God of their own creation God.
c
It becomes noticeable where they are shown in the text for contrasting each other - a singular example
is in Jn 1:1, where in both places the word is translated as God in most English Bibles. Among many
ways it is rendered, one alternative is ‘v. 1b Elohim ~~v. 1c God’. [Note here in this last case, ‘Elohim’
is not acceptable translation word for v. 1c.]
 Q: ‘what does it mean by ‘God’?
Q: ‘what does it mean by ‘person’? What the heck is ‘person’ (to begin with for an
argument? What is the meaning of, definition of, and notion of ‘person’? A person
exists – where and when? A person existed – where and when and what now? Is
Trinity a person? Or personhood /god-head? Does it refer to the notion of doctrine of
a personhood (e.g., ‘Trinity God’ – such term ever used?)
Q: What is meant when we say ‘God is a person’? to be worshiped? Holy Ghost is a
person? To be worshiped? To pray to? To talk to? But has no name? A person having
no name? A spirit is a person? What person? Spirit person? Spiritual person? Cf.
‘Satan’ is a person? The devil (or a devil?) is a person? A non-human person? An
[evil] spirit person? An [evil] spiritual person? By calling someone/something [e.g.,
the holy ghost] to come, does it make someone/thing a person?
Q: ‘God is a person’ vs. ‘God is as a person’
Q: What does ‘is’ mean?

[This is a series of question to be confronted whenever we make an opionated statement

or argument) which is put in the form of “A is B”, in order we can reach a mutually
agreeable logical conclusion.]

When we say God is a persond, it is misleading. He cannot belong to the category of

'person' that which is commonly used in English — a countable noun. He cannot be a
'person' –as if he is one of 'persons'. He is beyond being of a person. He is not
impersonal (e.g., 'he', not 'it' like 'Force' or 'Power'), but is ‘personal’ ('related as a
person' with 'nearness', not 'personable') AND supra-personal (with 'Absoluteness').

The notion of 'person' when used in association with the biblical 'God' (‘the God’; ‘the
Elohim’) is a mere anthropomorphic device. The God (Elohim) of the Scriptures can be
described only as 'the Being', the Ultimate, or the Self-exiting One, not a person, whom
we find to have His existence understood only in being related to the creation. e

'the Elohim the Most-High' (/x: ‘Most-High Elohim’) who has revealed Himself to be
known as ‘YHWH’ as His own name to be honored by His people [Mt 6:9b]. Like any
name it has to be respected. The name is used only for the purpose of identifying Him by
the name, referring to Him, and having His name revealed, the very name usually
neglected, substituted, forgotten, kept ignorant (even the fact that He has Name), and kept
simply ineffable by most people in Judeo-Christian tradition.

Gender issue of divine being – problem of masculine pronoun for 'God' and 'ho paraklētos' (a
descriptive for the holy spirit) S3875 (5x - Jn 14:16, 26; 15:26; 16:7; 2Jn 1:2).

Problem of the word 'father' – its image related to God – maleness (in Patriarchal society), as a
man in contrast to a woman (cf. goddess).

d
The Trinitarian statement itself does not define the word 'Person' (capitalized as if it does not mean 'person'
but something else) and used differently from it is as the common English word, being translated from of the
original Latin word ‘persona’ (in the sense of actor’s mask or role). Most English usage, the word is only
used when it refers to human beings or personification of non-human beings.] There is no [personal] name
given to a non-person such as the God’s sprit. Elohim is not literally a 'person' but is as a person.
e
Cf. 'I-Thou' or 'I and Thou' relation after Ich und Du, Martin Buber's German work of 1923.
"Father and Son"; God’s children
Father and Son' – relational term, not biological sense. That Yeshua is the son of Elohim
as in the NT, is in the sense of 'Yeshua as the son of Elohim'; the biblical expression is not
for his identity but for his relation to Elohim (the God, ho theos) who is as his Father.

The expression "son of God" in the Bible [son of the Elohim] is not Hellenistic notion in
pagan mythology of a god bring out a son of him. Biblical God (the Elohim) does not have
a son as a god-mana; but a son of manb, human being as son – God's son. Cf. 'sons of God'
'children of God' –of metaphoric relational expression.

Here, '*son' always means '*son of man', a human being, not a god-man, or 'God the Son',

Cf. "you are my son" (Hos 11:1; Psa 2:7 Heb 1:5; 5:5; Act 13:33) "you are sons of the Fa-
ther" (Mt 5:45)

‘son of man’ – [To check LXX] (about 110x)

[H1247 bar (8x) + enash H606 (25x)] Dan 7:13 ‘like a son of man’.
[H1121 ben (4932x) + adam H120 (552x)] Isa 51:12; 56:2; Job 16:21a 35:8; Psa 8:4
(→ Heb 2:6); 80:17; Jer 49:18, 33; 50:40; 51:43;
[YHWH calls Ezekiel – ‘O son of man’ - Ezk 6:2; 8:12; 11:15; 13:2; 21:19; 22:18;
23:2; 28:2; 33:2, 12; 36:1; 37:16; 38:2; 43:7;44:5]
[ben + ish H376 (2006x)] Psa 144:3

[ho huios anthrōpou ‘the son of the man’] [/the son of man – most; /the son-of-man
– IRENT] Mt 11:19 etc.
84x in the Gospels [all from the mouth of Yeshua]
– Matthew (32x), Mark (14x), Luke (26x) and John (12x)
1x in Act 7:56 [from the mouth of Stephen]
[‘a son of man’ (3x) - Heb 2:6; Rev 1:13; 14:14]
www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532017000300004
Nel, M., 2017, ‘“Son of man” in the Gospel of Mark’, In die Skriflig 51(3), a2096.
htps://doi.org/10.4102/ids.v51i3.2096
Cf. need editing on wiki entry.

We are His sons (or daughters), not; we are His children, not.
We are as His sons and children.

Father and son – a relational title with special relation; nothing to do with procreative sense as
biological or mythological.

a
‘God-man’. Cf. ‘demigod’. A ‘son of God’, or God's son is figurative expression in Hebrew mindset.
Frequently in ancient and Greek-Roman mythologies, which including a deity begetting a deity. Cf. the 2nd
Person of Trinity God. God the Son = God Jesus of Christianism.
The term "son of God" is used in the Hebrew Bible as another way to refer to humans who have a special
relationship with God. In Exo 4:22, the nation of Israel is called God's firstborn son. Solomon is also called
"son of God" [2Sam 7:12-16] Cf. ‘sons of God’ – angels, pious men, and the kings of Israel.
b
‘son of man’ – ‘the son-of-man’ in IRENT; ‘the son of man’ – most. [a self-designation by Yeshua of
Nazareth.]
God has a son, not. God has someone as His son. Cf. Greek mythology where Greek God has a
son who is god.
"*God as Father"; God as Yeshua's Father; "God and Son";
The word 'father' used in the Bible in the sense of a biological father (incl. ancestor) or a
father figure. Cf. 'Fatherhood of God'

[Note: '*Father' (capitalized) is used in the Bible as the title for YHWH Elohim. E.g., 'O Father!',
'our Father!', 'my Father', 'my heavenly Father', 'yoůr Father', 'your Father', etc. cf. 'father Abraham',
'David as father to Yeshua (Lk 1:32), etc. 28

In GNT, it is always (40x) as 'God and Father' ('the Elohim + Father'), never 'Lord
and Father' ('Adonai + Father'):

Major theme in NT: God as Father

God as Father of Yeshua:

'the Father' Mt 28:1; Mk 13:32; Lk 9:26; 10:22; 'the Father who is in the heavens' Lk 11:13; 'my
Father' Mt 11:27; 20:23; 24:36; 25:35; 26:29, 54; Lk 2:45; 10:22; 24:49; 'my Father who is in
the heavens' Mt 7:21; 10:32, 33; 12:50; 16:17; 18:10, 19; 'my heavenly Father' Mt 18:35; 'O
Abba!' Mt 11:25; Mk 14:36; Lk 10:21; 'his Father' Mt 16:27; Mk 8:38;

God as Father to those in Yeshua:

'O our Father' ['O our Abba!' Mt 6:9] – God is as our Father [cf. 'your Father' Mt 6:4, 6, 8, 15,
18; 7:11; 10:20, 30; Lk 6:36; 12:30; 'your Father who is in the heavens' Mt 5:16, 45; 18:14; Mk
11:25, 26; 'your heavenly Father' Mt 5:48; 6:1, 14, 26; 32; 23:9; 'your Father who is in the
heavens' Mk 11:25

'their Father' Mt 13:43;

‘God is Father’ means ‘God is as Father' – not biological or mythological sense but spirital
personal relational. E.g., we are as His children. We are as His sons; His daughters. Yeshua was
not His son, but as His son. Not god-man, but son-of-man. Yeshua was a man – a divine man, not
God-man nor God. He [to his followers] was not a god, but a god-being.

However, he does not come to his Father, saying Trinitarian nonsense: I, the Jesus of God Jesus,
tell God the Father of Trinity Godhead: (1) "You are God, so am I – the 2nd Person, God the Son".
(2) You, God the Father is God, fully God; but as for me, I am Fully Man and also I am Fully God'
– I don't have a human father. It was God the Holy Ghost, the 3rd Person of Trinity Godhead, who
impregnated a virgin – putting the pre-human Jesus into her womb to be born a virgin, and (3) I
and You are one and equal. I am divine as you are divine; I am a deity just as you are. I have not
committed sins and not know what sin is, since I am God. On your arrangement for Resurrection, I
rose from the dead. God died and God rose. I suffered. It was God who was on the cross. It was
God who died. It was God who rose. All this was God the Son, eternally existing and immortal. By
the way, where was God the Father in all these? Where was God the Holy Ghost – remained seated
on the throne, if he has one for his own, or came down as something like a dove?

Father (as in God the Father) – a relational title with special relation between the Father and His
only-begotten (only-brought-forth) son and sons; nothing to do with procreative sense as biological
or mythological.
 Used in non-literal sense denoting a special relational term ("knowing, encountering, ex-
periencing, being confronted and confronting" Him in one's life as to who He is and what
He is. Cf. anthropomorphism and personification in contrast to father as a biological no-
tion); it is a title, not a name. It is a referent, not an identity (as is the way in Trinitarian
language). Labelling as Father, Son, and Holy Spirit as if they are ‘persons’ is a doctrinal
convention not based on the Scriptures. See '*father' in the file <Walk through the Bible
#3C - People and Persons>. 'One God and Father of us' (Eph 4:6)

‘Father’ as an honorific title in Judaic society is comparable to Aramaic word ‘Abba’. [See
below * Abba.] [Cf. Vermes (1981), Jesus the Jew, p. 211 on Mt 23:9 ‘call no man your
father on the earth’: What Yeshua meant was, ‘Do not give your Abba [position over your
people - ARJ] on earth, your religious teacher, the respect and love you owe only to your
Abba in heaven.’ Inversely, as the context shows, it is also an admonition to the religious
teacher not to divert to himself the honor and reverence primarily due to God. [Such as the
title ‘Reverend’ and ‘Vicarius Christi’.] [Cf. compare 'father!' for other than Elohim – Lk
15:12, 18, 21; 16:24, 27, 30]

*God as Father
[Needs Editing]
*Father; *Fatherhood

Father as to the Elohim in OT:

Deu 32:6; Isa 63:16a; 64:8 (‘You, O YHWH, are our Father’); Jer 3:4, 19 (call ~ to me ‘My
Father’); Jer 31:9 (a Father to Israel); Mal 2:10 (all have one father – one God); Psa 89:26
Or the Father of His son/sons (2Sam 7:14; 1Chr 17:13; 22:10; 28:6; Psa 68:5; Mal 1:6).
At times the father imagery is present although the term "Father" is not used (‘as to his son or
sons) [Exo 4:22-23; Deu 1:31; 8:5; 14:1; Psa 103:13; Jer 3:22; 31:20; Hos 11:1; Mal 3:17].

In the whole Scriptures, the Aramaic word abba (meaning father) to address Elohim is only in
Greek NT in the phrase ‘abba, pater’ with Gk. pater as its translation word – Mk 14:36 (from the
lips of Yeshua); Rm 8:16; Gal 4:6.

Yeshua addressed YHWH Elohim as ‘(my) Father’; referring to their (‘your’) Father He taught
His discples to address their Father as ‘Our Father’ – Mt 6:9.
Over 40x in Pauline Epistles, Elohim is addressed to ‘Father’. Also in 1Pe 1:3; 1Jn 3:1

"*God as Father"

In Lord’s prayer, Yeshua told the disciples to call their God

<Father> (Lk 11:2) - IRENT as <O Abba¡>
<Our Father in heaven> (Mt 6:9) – IRENT as <O Abba¡ — our Father in the heavens>

‘Father’ as to Elohim is an anthropomorphic term reflecting special relationality of Elohim with

Yeshua – also introduced to us by Yeshua Himself. It is not a gender-related, biological-social
construct. [Note unscriptural statement: “God is a Spirit (Jn 4:24 KJV) without sexual parts.” –
Elohim is not a spirt, nor a Spirit; ‘God is a Spirit’ is a serious blunder in KJV translation.
‘Elohim is Spirit’. ‘without sexual parts’ is a frivolous statement.]

[‘Abba’ in Aramaic, the everyday language at the time of Yeshua – as in addressing God as
‘Abba Father!’ (Mk 14:36; Gal 4:6; Rm 8:15b) with a word picture of authority, warmth,
and intimacy of a loving father’s care. (The expression Abba does not mean something like
‘daddy’ as claimed by many parroting.)] [Only those who are privileged to have become
children of God (Jn 1:12) can call Him Father, as He is Father to Yeshua. Prayer is their
privilege and life-line; and He hears them all the time. So-called ‘Universal Fatherhood of
God’ is an unscriptural concept.] [Cf. That one is a child of God, such a person is a child of
God forever. One does not have to work to be such a child – contra legalism.]

[Father! – it is not just of calling (addressing) Him, but confessing

(acknowledgment) that we are His children, a privilege God gave to become to those
becoming to believe in His Son (Jn 1:12).]

[Fatherhood of God. Not anthropomorphism or projection of an image after human

fathers, but from Him true fatherhood comes. Nor it is ‘Universal Fatherhood of
God’. Rather than He is of ours (as if in possession) but God comes to us as Father,
as He is to Yeshua. He is the One who, in His love, sent His son to the world to be
crucified. He is to be called as Father not by imitation or by analogy, but by
invitation of Yeshua to those who have become children of God.]

[Alford – p. 60
pater hēmōn – this was a form of address almost unknown to the Old Covenant; now
and then hinted at, as reminding the children of their rebellion (Isa 1:2; Mal 1:6), or
mentioned as a last resource of the orphan and desolate creature (Isa 63:16); but
never brought out in its fullness, as indeed it could not be, till He was come by
whom we have received the adoption of sons.]

Πάτερ ἡμῶν [The true God is God of relationship; He relates to us; thus we the
people in His living community are granted with relation to God in person (rather
than ‘I have relation with God’)] [Cf. 1Pe 2:10 …. But now you are [reclaimed as]
God’s people] [The very beginning of a prayer is ‘to call Him’; but not ‘calling out’
or ‘invoking’ a God. It is rather a response to His waiting, calling and embracing (cf.
Lk 5:20-21). Prayer is our coming into His presence on the multi-lane highway of
faith to be in communication, bringing ourselves in thanks and praise in response to
His love. He is not ‘Force’ ‘Power’ ‘Luminosity’ ‘Voice’ ‘Enigma’ ‘Mystery’
‘Source’, etc., to call down on us, as such one can wish to tap one’s need or desire
from.]

CBL p. 109: “Our Father” emphasizes the availability [sic] (relationship with us
which is established because of His Son. He comes to us as our Father – – ARJ) of
God (expressed as the trusting relationship btw a father and a child). At the same
time, “which are in heaven” is a reminder that He must be approached by the new
and living (resurrected) Way, the Lord Jesus who is, having seated at His right,
interceding for believers (Heb 10:19, 20).

[‘Our Father’ – all petitions are of ‘our’ of the corporate Body of the Messiah, not as
‘my father’. Cf. Abba as Yeshua called Him ‘my Father’. Only He can address Him
as ‘My Father’. We are children of God; God is our Father, whose image is not to be
fused with a certain image of his/her own earthly father.]
[God comes to us as the Father – as the ideal Father. It is not that we model God the
Father on a good father, but that God the Father is the model for parenthood in
general and fatherhood in particular.]

[Isa 63:16; 64:8; 1Ch 29:10, etc. ‘Our Father’ as to the Israelites.]

[JFB: God called as ‘our Father’ for the Israelites in OT. It is true that the paternal
relationship of God to His people is by no means strange to the Old Testament. (See
below). But these are only glimpses - the “back parts” (Exo 33:23), if we may so
say, in comparison with the “open face” of our Father revealed in Jesus. (See on 2Co
3:18).
 Jer 3:4, 19
 Exo 4:22-23 - And you must say to Pharaoh, 'This is what YHWH has said: "Israel
is my son, my firstborn. [not the only son, not the only child.] And I say to you:
Send my son away that he may serve me.” (cf. Pharaoh, as son of the sun god Ra.)
 1Ch 29:10; Consequently, David blessed Jehovah before the eyes of all the congre-
gation and David said: "Blessed be you, O YHWH the God of Israel, our father, for-
ever and ever."
 Isa 64:8 And now, O Jehovah, you are our Father. We are the clay, and you are our
Potter; and all of us are the work of your hand.
 Isa 63:16; For you are our Father; although Abraham himself may not have known
us [as we are now, having gone astray] and Israel (=Jacob, the patriarch) himself
may not recognize us, you, O YHWH, are our Father. Our Redeemer is your name
from long ago.
 Isa 63:8 He [YHWH], "They are indeed My people, children who are not disloyal,"
and He became their Savior. Cf. Ps 95:10 For forty years I kept feeling a loathing
toward [that] generation, And said: "They are [now] a people wayward at heart, And
they themselves have not come to know my ways";
 Deu 32:6 (Moses’ Testament): Is it to YHWH that YOU keep doing this way, O
people foolish and not wise? Is he not your Father who has produced you, He who
made you and proceeded to give you stability?
 Deu 14:1a “Sons YOU are of Jehovah YOUR God. You – Israelites
 Deu 14:2 For you are a holy people to Jehovah your God, and Jehovah has chosen
you to become his people, a special property, out of all the peoples who are on the
surface of the ground.
 2Sa 7:14 I myself shall become his father (referring to Solomon, David’s son), and
he himself will become my son. When he does wrong, I will also reprove him with
the rod of men and with the strokes of the sons of Adam. – God who does not spare
chastisement is who Father of love is.
 Mal 2:10 Don't we all have the same (one) father? Didn't one God create us all?
Then why do we go unfaithful to each other, profaning the covenant of our ances-
tors? Mal 1:6 “<A son, for his part, honors a father; and a servant, his grand master.
So, if I am a father, where is the honor to me? And if I am a grand master, where is
the fear of me?'> YHWH of Hosts has said to YOU, O priests who are despising my
name! And YOU reply: <In what way have we despised your name?>

[Cf. God called as ‘our Father’ in NT. - //Lk 11:2 v.l.; Rm 1:7; 1Co 1:3; 2Co 1:2;
Gal 1:4; Eph 1:2; Phi 1:2; 4:20; Col 1:2; 1Th 1:1, 3; 3:11, 13; 2Th 1:1,2; 2:16; 1Ti
1:2; Pm 1:3] [Cf. God as His own Father of Yeshua – Jn 5:18]
Willimon and Hauerwas, Lord, Teach Us – The Lord’s Prayer & the Christian Life
pp. 25-33
Stanley Hauerwas
Gilbert T. Rowe Professor of Theological Ethics
http://divinity.duke.edu/academics/faculty/stanley-hauerwas

–p. 25, 26 … When we say “our”, we are not (- to mean- ARJ) ‘being possessive’ (-
that we are the possessor. God graciously comes to us as a father (reclaiming His
own children and restoring the alienated relation– ARJ).
Recognition that this God, the one who created the universe …., the great God of
heaven and earth, has willed to become (reclaim to be) our God’. Before we reached
out to God, God reached out to us and claimed us, promised to be our God, promised
to make us God’s [own] people. Thus, not because of whom we are or what we have
done, but rather because of what God in JC has done, we are privileged to say, “Our
Father”.

Thomas Aquinas says that we are created for no greater purpose than friendship with
God. The “Our” reminds us that we cannot pray without friends. (Prob. the authors
got confused btw ‘friendship’ and ‘love’.)

p. 26 …. Our relationship to God – that we can boldly come to God saying “Our
Father”, is due to God’s choice of us, rather than our choice of God.

p. 30 We say, “Our Father.” In calling God as Father, we are speaking first and
foremost about Jesus’ relationship to God, not our own. That is to say, God is called
Father because we have come to know Jesus as the Son. “Father” and “Son” is the
way we have been taught to name a certain relationship within the inner life of God.
The important thing is not that these two terms are of the male gender, for Christians
have always believed that God is greater than any human concept (x: conceptions) of
gender. What is important is that these names attempt to describe the familial
relationship that is part of God’s own life. We can’t say “Father” without
remembering the Son; we can never know the Father unless the Son reveals the
Father to us. … [With ‘Our Father’,] we are not merely declaring that God created
us. We are saying that, in J.C., God has saved us (- in the sense of ‘restored
relationship’ – AJR). …. we are not looking at creation in order to deduce a Creator,
rather we are looking at the Son in order to know the Father. We’re not saying
something about the origin of creation but rather we are naming the nature of our
salvation (- or rather, relationship – ARJ). Only because Jesus is the Son, do we
know God as “Our Father” [as revealed to u through the Son.]
Our relationship to God as Father finds expression in what is known as the
Apostles’’ Creed: <I believe in God the Father almighty, maker of heaven and earth;
and in JC His only son, our Lord … >
Note that the creed assumes that we know God as Father prior to our knowledge (-
or rather acknowledgment) of God as ‘maker of heaven and earth’… Our knowledge
begins in no generalized, natural way. Rather, we know God only because God has
been revealed to us by Jesus Christ. From our knowledge of God as Father, we are
moved to a new understanding of what is going on in ‘heaven and earth’… The one
who has been revealed to us by Jesus as ‘our Father’ is also Creator.
"*God the Father"; God + Father

The problem of the English phrase ‘God the Father’:

1. The expression, 'God the Father' ("Elohim as Father"), tells about special intimate
relationship as is seen between Father and the Son in the Bible; it has nothing to with
a biological-social notion. [e.g., www.livingwithfaith.org/what-does-abba-really-
mean.html ]

In GNT, it is mostly ‘theou+ patrou’ (literally ‘Father God’a) Rarely arthrous as in Jn

6:27 ho Patēr, ho Theos. In English bible translation follows an English convention
renders it as ‘God the Father’. IRENT renders as ‘God the Father’ to indicate that
the word ‘the’ is not in Gk. b

2. The word God itself is generic, being disconnected from the very God of the Scrip-
tures, YHWH Elohim – linguistically as well as liturgically.

3. The phrase is one of the Trinitarian formulas of triad ‘God the Father, God the
Son, and God the Holy Spirit (or 'God the Holy Ghost)’, in which the second and the
third expressions are unbiblical, and giving a picture of ‘three gods’ or a three-god as
pictured in Orthodox church icons. That ‘Father is God’ (‘Pater is Deus’ is logically
illogical. The contra ‘God is as Father’ in NT.)

Thematically the expression "God the Father" is not "God is the Father" or "Father
is God"c, but "God is as the Father".d

When it is said "A is B", the problem we have is that 'is' is not 'is'. Nothing is 'is',
but everything is 'as it is'. Even 'God' is not God, but it is only that 'God' is as God.
Here we even have to deal with the problem of the word 'God'. What is meant by
'God'? What God? Which God? Whose God? Next is the problem with the word
'Father'. What is meant by 'Father', not by 'father'? A father? One among many
fathers or 'the' father? What father? Which father? Whose father? 'Father' is a
word, a term employed in the Trinity doctrine language. But 'Father' is a person?
What is 'person'? what person? Which person? Whose person? Is it 'Person', not
'person'? 'Father' itself or himself is not God, only that God is called 'father'. That
is, God is as Father. 'Father' is simply a relational term – a father of a son or a
daughter. See for <* Nefarious 'Is'> in the file <Walk through the Bible #1 -
Words, Words and Words>.
a
'Father God'? – is it a wrong phrase? Why wrong? ‘Zeus as Father God’? Cf. ‘Son God’ ‘Spirit God’ – when
Son is God, Spirit is God??? Mother is God (or Goddess) etc. Notice that as long as the English word ‘God’ is
used, it carries such a baggage. Here come the word ‘Elohim’ comes to rescue to help clean up the non-biblical
unbiblical notion of God. cf. ‘godfather’ 대부代父 in Catholic lingo)
b
[Cf. the Elohim and Father of our Lord Yeshua the Mashiah (2Co 1:13); God the Father and
Lord Yeshua the Mashiah Eph 6:23]
c
The phrase '(the) Father is God' is unbiblical Trinitarian expression. Trinitarian statements do not
have any hint on definition for words/terms. Here the Trinitarian 'Father' is a being, a person, and a
God. In the Bible, it is 'God is Father'; Father is not a being, but a descriptor used in metaphor.
d
'as' is not 'like' – 'someone is like a mother' (for similarity) vs. 'someone is as a mother' (for role or
function). Both used also as a conjunction (e.g., 'like I do' 'as I do' 'as in July' – similarity)
 ‘Father is God’ in Trinity

'Father is God’ in Trinity (‘Pater est Deus’ in Latin)a.

— a core Trinitarian statement is nonsensical being originated syn-

cretic of a mythology (Greek & Roman) in the background of Con-
stantine Roman Catholicism.

It is against what their Bible tell 'God who is as Father' in the NT

where Yeshua called Him ‘Father’ ‘my Father’.

In Korean:
"아버지 하나님" = 아버지이신 하나님
"하나님 아버지"
but not 하나님이신 아버지 - nonsensical.

Compare:

President Lincoln - sensical; (대통령 링컨 -- nonsensical in Korean)

Lincoln President - is it sensical (링컨 대통령 - sensical in Korean)
Lincoln the President (링컨 대통령)

‘Father God’ {Nov 7, 2008 Re: [B-Greek] Using "Father God" in prayer} No examples of
pater thee in TLG-E. QEE PATER is found in Eusebius Scr.]

Robert L. Mowery (1997), From Lord to Father in Matthew 1-7, The Catholic Biblical
Quarterly Vol. 59, No. 4 (October 1997), pp. 642-656

Mary Rose D'Angelo (1992), Abba and "Father": Imperial Theology and the Jesus Tra-
ditions, J. of Biblical Literature Vol. 111, No. 4 (Winter, 1992), pp. 611-630

a
Cf. /Shield_of_the_Trinity
'Father' in GNT; *God the Father
Cf. * sons of God; the * Son of God

S3692 patēr (418x) 'a father' 'Father'

1. a human father.

'our father Abraham' Lk 1:74; 3:8; Jn 8:39, 53, 56; Act 7:2
'father Abraham' Lk 16:24, 30;
'our father Yaakob' Jn 4:12 Act 7:14

Cf. 'fathers' for ‘ancestors’.

2. Father as a title for the God.

Vocative: ‘O Father!’ (cf. O Abba!) Mt 26:39 ‘O my Father!’; Lk 10:21 ‘O Father!’, etc.

Non-vocative – ‘the Father’, ‘my Father’, ‘your Father’, ‘his Father’

Mt 20:23; Mk 8:38; 11:25, 26, 32; Lk 4:24; 6:36; 9:26; 10:22 (3x); 11:13; 12:30, 32; 22:29;
24:49;
Jn 1:14, 18; 2:16; 3:35; 4:21, 23 (2x); 5:17, 18, 19, 20, 21, 22, 23 (2x), 26, 36 (2x), 37, 43, 54;
6:27, 32, 40, 44, 45, 46 (2x); 57 (2x), 65; 8:16, 18, 19 (3x), 27, 28, 38, 41, 42, 49, 54; 10:15 (2x),
17, 18, 27, 29
(2x), 30, 32, 36, 37, 38, 41; 12:26, 49, 50; 13:1, 3; 14:2, 6, 7, 8, 9 (2x), 10 (3x), 11 (2x), 14, 16,
20, 21, 23, 24, 26, 28 (2x), 31 (2x); 15:1, 8, 9, 10, 15, 16, 23, 24, 26 (2x); 16:3, 10, 15, 16, 17,
23, 25, 26, 27, 28 (2x), 32; 17:21, 25; 18:11; 20:17 (3x), 21; Act 1:4, 7; 2:33;
Cf. 1Pe 1:17 Patera epikaleisthe 'call on the One who judges impartially as Father'.
3. ‘God the Father’

The expression 'God is Father' is 'God is as Father', not that ‘God = Father’.

It cannot be translated as ‘God Father’ (cf. Catholic ‘godfather’). Neither the expression 'Father God'
is acceptable. Cf. ‘Father is God’ in the Trinitarian statement for God Number #1 is illogical and un-
biblical. Which Father, what Father, whose Father? That ‘God is Father’ is a biblical axiom. In the
Hebrew Scriptures He is Father of Israel. In NT He is Father of Yeshua, i.e., God is as Father. He is
‘our Father’ [Mt 6:9 ‘O our Abba!’] in the Lord’s prayer. Father and Son are relational term, not bio-
logical sense. A ‘son of God’ is a man of God – not a god-man or a demigod in paganism.

The phrase ‘God the Father’ occurs commonly together with ‘Lord Yeshua the Mashiah’.

(A) With arthrous ho theos: ['the Elohim the Father'] [> 'God the Father' – most]
Jn 6:27; ho Patēr ~~ ho Theos; 1Co 8:6; heis (εἷς) Theos ho Patēr
1Co 15:24; Eph 5:20; Col 3:17; [the Elohim the Father];
Col 1:3; [the Elohim — Father]
Jam 1:27; tō Theō kai Patri; [the Elohim and Father] (‘remote definite article’)
1Th 1:3 tou Theou kai Patros hēmōn
2Th 2:16 ho theos kai {/ho} patēr hēmōn [‘the Elohim {even} our Father’]
2Co 1:3; Eph 1:3; 1Pe 1:3 ho Theos kai Pater (tou Kuriou hēmōn Iēsou Christou) [‘the
Elohim and Father’]

(B) With anarthrous theos: ['God the Father'] ['God the Father' – most]. All are in the prepo-
sitional phrase with both words anarthrous.

Gal 1:1; dia ~ Theou Patros;

Eph 6:23; 1Th 1:1; 2Th 1:2; 1Ti 1:2; 2Ti 1:2; Tit 1:4; apo Theou Patros;
2Co 1:2; Col 1:2; Phi 1:2; Eph 1:2; apo Theou Patros hēmōn;
Gal 1:3; 2Pe 1:17; 2Jn 1:3; para Theou Patros
Jud 1:1; en Theō Patri
Phi 2:11 eis doxan Theou Patros;
1Pe 1:2; kata prognōsin Theou Patros
2Jn 1:3; para Theou Patros kai para Iēsou Christou

Cf. 1Co 15:24 tō theō kai patri 'the Elohim, yes the Father' (appositive); /to His God and Father –
NWT; /to our God and Father – NASB; /to God, even Father – KJV; /x: to God the Father – INV,
ESV, NKJV, HCSB, NET;

C) Some variations other than ‘God the Father’:

 God our Father (8x): 1Co 1:3; 2Co 1:2; Eph 1:2; Phi 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 3.
The phrase is always close-by along with ‘Yeshua the Mashiah’.
 The Elohim, even Father: Col 1:3; 3:17 v.l.; Eph 5:20; Jam 1:27
 the Elohim, yes, Father – 1Co 15:24
 the Father ~ ~ — yes, the Elohim - ho patēr ~~ ho theos. Jn 6:27;
*Abba

*Abba (God as Abba)

Gk. S5 Abba 3x in vocative. – All in the fixed phrase <Abba ho Pater>

once by Yeshua in Mk 14:36 ['Father!' //Lk 22:42; //Mt 26:39, 42]
and 2x in Pauline letters:
Rm 8:15b we cry out, ~~
Gal 4:6, Elohim sends the spirit of His Son into our heart for us to call out ~~'

Here, the 'ho Pater' functions as explanatory to 'O Abba!'; O Abba! the Father –
IRENT; /Abba, Father – Most; /Abba, Father! – NWT, HCSB, Amp.; /Abba! Father! –
NASB, GW, ISV; /xxx: Father, my Father! – GNT; /

Abba is an Aramaic for ‘father’ – everyday vocabulary at the time of NT for ‘father'. It is
with a word picture of authority and intimacy of a loving father’s care. It does not mean
‘daddy’ (a children’s vocabulary) as many claims. Nor it is a word for a 'tender motherly fa-
ther' of the androgynous Father-Mother Godhead in Kabbalistic thought (per L. Keizer)!]

[Delitzsch: abba -Aramaic.

Father. In modern Hebrew (???), abba has been adopted as an endearing term (equiv-
alent to "dad" or "daddy"). But in Aramaic, abba is simply the basic term for "father"
and does not imply a special familiarity. Abba was also used as a title for some teach-
ers ....
*O Father!

S3962 patēr (418x) – (in vocative 21x.)

[A] 19x vocative *Abba! by Yeshua as to God are in G-Mt, G-Lk and G-Jn. IRENT renders
as: O Abba!

O Abba!
Lk 10:21 (2x); 22:42; 23:34, 46
Mt 11:25, 26;
Jn 10x
O Abba! Jn 11:41; 12:27, 28; 17:1, 5, 21, 24;
O holy Abba! Jn 17:11;
O righteous Abba! 17: 25;
Cf. O my Father!
Mt 26:39, 42;
Cf. Mk 14:36 (‘Abba! Father!’]

[B] 2x – in Lord's Prayer Mt 6:9 //Lk 11:2. Yeshua has given his followers a privilege to call Him likewise as in
the Lord's Prayer where IRENT renders it as 'Abba', instead of 'Father'.

Yeshua never calls Elohim by the title ‘Elohim’ ('God'), 'Lord' ('Adonai'), nor by the Divine
name (YHWH, Jehovah, etc.). Nor, of course, by the Greek word Patera, but by the Ara-
maic word Abba.

a
= Latin pater, which is commonly used as a title for a Catholic priest. It is etymologically remote
from 'Pope' (in classical Latin, 'tutor'). [modern Gk. papas 'priest']
Concordance: Father + God

[‘the Elohim’ in arthrous theos phrase; unarthrous as ‘God’]

[‘Father’ needs to be ‘the Father’ for English translation]
[‘of us’ into ‘our’]
one Father we have, the Elohim – Jn 8:41
know the Father of me – Jn 8:19
the Father, the Elohim has – Jn 6:27
to the Elohim and Father – 1Co 15:24; Eph 5:20
to the Elohim Father – Col 3:17
God Father – 2Jn 3; Jud 1

before the Elohim and Father – Jam 1:27

(give the kingdom) to the Elohim and Father – 1Co 15:24
the Elohim and Father of us – Phi 4:20; 1Th 1:3; 1Th 3:13
to the Elohim and Father of Him – Rev 1:16
to the Elohim Father though him (← Lord Yeshua) – Col 3:17
the LORD and Father – Jam 3:9 /our Lord and Father –
one God and Father - Eph 4:6
one God the Father ~~ and one Lord Yeshua the Mashiah – 1Co 8:6
to God and Father, of us – Phi 4:20
of God Father – 1Pe 1:2; 2Pe 1:17
from our God Father – 1Th 1:1 (apo)
in God Father – Jud 1:1
God Father who has raised him …, Gal 1:1
into glory of God Father – Phi 2:11
from God Father of us – Col 1:2
(the will of) the Elohim and Father of us – Gal 1:4

to God our Father and Lord Yeshua the Mashiah – 2Th 1:1
in God Father and Lord Yeshua the Mashiah – 1Th 1:1;

from God Father and from Mashiah Yeshua, the Savior of us – Tit 1:4 (apo)
from God Father and from Yeshua the Mashiah, the Son of the Father – 2Jn 1:3 (para)
from God Father and Lord Yeshua the Mashiah – Eph 6:23; 2Th 1:2 (apo)
blessed words to the Elohim and Father of the Lord of us Yeshua the Mashiah – 2Co 1:3; 1Pe 1:3;
Eph 1:3
the Elohim and Father of the Lord Yeshua – 2Co 11:31
(glorifying) the Elohim and Father of our Lord Yeshua the Mashiah – Rm 15:6
of our Elohim and of Savior Yeshua the Mashiah – 2Pe 1:1
of the Elohim and of Yeshua our Lord – 2Pe 1:2

the Elohim of our Lord Yeshua the Mashiah may give you– Eph 1:17
thanks to the Elohim Father of the Lord of us Yeshua the Mashiah – Col 1:3

of the Lord of us Yeshua Mashiah, before the Elohim and Father of us – 1Th 1:3
the Elohim and Father of us and the Lord of us Yeshua - 1Th 3:11
the Lord of us Yeshua Mashiah himself and the Elohim the Father of us – 2Th 2:16
from God the Father of us and of Lord Yeshua the Mashiah - Rm 1:7; 1Co 1:3; 2Co 1:2; Gal 1:3;
Eph 1:2; Phi 1:2; Phm 1:3
from God the Father and Mashiah Yeshua our Lord - 1Tim 1:2
our Lord Yeshua the Mashiah and the Elohim our Father - 2Th 2:16
Jam 3:9 praise the Elohim and Father {/mss} ░ 'ton Theon kai patera' /God, even the Father –
KJV;
{x: /mss 'ton Kurion'; / Lord and Father - most;
/the God, yes, Father – ARJ; /xxx: Jehovah, the Father – NWT; / Adonai, the Father –
JNT; /God, even the Father – KJV; /the God and Father – ALT; /the Lord and Father –
NET; /our Lord and Father – NIV, ESV;

The data below needs to merge with the above

one Father we have, the God – Jn 8:41

know the Father of me – Jn 8:19
the Father, the God has – Jn 6:27
(thanks) to the God and Father – Eph 5:20
to the God and Father – 1Co 15:24
to God and Father, of us – Phi 4:20
of God Father – 1Pe 1:2
in God Father and Lord Yeshua the Mashiah – 1Th 1:1;
in God Father – Jud 1:1
to the God and Father of Him – Rev 1:16
to the God Father though him (← Lord Yeshua) – Col 3:17
to God our Father and Lord Yeshua the Mashiah – 2Th 1:1
from our God Father – 1Th 1:1 (apo)
from God Father and from Yeshua the Mashiah, the Son of the Father – 2Jn 1:3 (para)
the God and Father of the Lord of us Yeshua the Mashiah – 2Co 1:3; 1Pe 1:3
from God Father and Lord Yeshua the Mashiah – Eph 6:23 (apo)
before the God and Father – Jam 1:27
the God of our Lord Yeshua the Mashiah may give you– Eph 1:17
thanks to the God Father of the Lord of us Yeshua the Mashiah – Col 1:3
(of the Lord of us Yeshua the Mashiah), before the God and Father of us – 1Th 1:3
the God and Father of us and the Lord of us Yeshua - 1Th 3:11
the Lord of us Yeshua the Mashiah himself and the God the Father of us – 2Th 2:16
'Father': Elohim the Father; God the Father.

'Father' in ‘Elohim the Father’ and ‘God the Father’.

'God is Father'

– the Biblical God (the Elohim) is as Father. Not that 'God = Father' but ‘God as Father’ – to us
as he is to Yeshua.
‘God’ is as an identity; ‘father’ is a descriptive of relationship (e.g., ‘father and son’);
capitalized as ‘Father’ when it refers to God.

'Father is God'a -– along with ‘God the Son’ – is the very core statement in Trinity doctrine, nonbiblical
and unbiblical as well as illogical, incoherent and delusional [‘deceiving and self-deceived’]. See the
shield of Trinity.

God the Father

 God the Father– Phi 2:11; 1Pe 1:2; Jud 1:1;
dia ~ Gal_1:1;
en~; 1Th_1:1;
apo ~ Gal 1:3b; Eph 6:23; 2Th 1:2; 1Ti 1:2; Tit 1:4; 2Jn_1:3; 2Pe_1:17
 'God our Father': (Theos Pater hēmon); Rm 1:7; 1Co 1:3; 2Co 1:2; Eph 1:2; Phi 1:2; Col 1:2;
2Th 1:1;

the Elohim the Father

 the Father ~~ the Elohim’ (nominative) Jn 6:27; (/the Father, God – NASB; /God the Father – most
 ‘to the Elohim the Father’
1Co 15:24; Eph 5:20; Col 1:3; 3:17; Jas 1:27;
 the Elohim and Father of our Lord Yeshua the Mashiah c –Rm 15:6; 2Co 1:3; 2Co 11:31; Eph
1:3; 1Pe 1:3
 to the Elohim — Father of our Lord Yeshua the Mashiah – Col 1:3;
 the Elohim of our Lard Yeshua the Mashiah, the Father of glory – Eph 1:17

Cf. 'Father God'? d

a
Cf. ‘God the Holy Spirit’ – The Elohim is spirit (1Jn 5), i.e., the Spirit of the Elohim (= the Spirit of God)
is the holy spirit – which has no name, no throne, no glory, etc. and which is something not to prayed to and
not to be worshiped. ‘The Holy Ghost’ is a KJV translation.
b
Gal 1:3 from God the Father and from our Lord Yeshua the Mashiah
apo Theou Patros kai Kuriou hēmōn Iēsou Christou
{/mss} apo Theou Patros hēmōn kai Kuriou Iēsou Christou
from Elohim as our Father and from Lord Yeshua the Mashiah
c
ho Theos kai Pater tou Kurio hēmōn Iēsou Christou 'remote definite article'
d
E.g., <Father God, you are good. … > https://odb.org/2018/08/05/hard-mysteries/ -- 'Father, God'? Cf.
'Mother God' (goddess). [Cf. Catholic ‘godfather’]
our/your Father

 '*our Father' – Mt 6:9 [Pater hēmon in refence to God – only once here in NT]
 '*your Father' Mt 6:4, 6, 18, etc.

My Father
 '*my Father' – Jn 2:17, etc. [from the lips of Yeshua himself]

Elohim as Father of Yeshua:

Father of our Lord, Yeshua the Mashiah (Eph 1:3),
Elohim, Father of our Lord, Yeshua the Mashiah (Eph 1:17; Col 1:3; 2Co 1:3; 11:31)

The expression '*my Father' from the lips of Yeshua:

Mt 7:21; 10:32, 33; 11:27; 12:50; 16:17; 18:10, 19; 20:23; 24:36; 25:34; 26:29, 53;
Lk 2:49; 10:11; 24:49;
Jn 2:17; 5:17, 43, 6:32, 39, 40; 8:19 (2x), 49, 54; 10:19, 26, 29 (2x), 37; 14:2, 7, 12, 20, 21, 23;
15:1, 9, 11, 15, 23, 24; 16:10

To the readers of the Bible (both of OT and NT) it is not 'God' as such (see * what the
heck is God) but the very God whom Yeshua called 'my Father' — so often, and also 'my
Elohim' (Jn 20:18), the Elohim with the one and only name ‫( יהוה‬YHWH).
He is the very One whom His Son, Yeshua, have those coming into him (i.e., 'believe')
rightfully call '*our Father' (Mt 6:9 Cf. //Lk 11:2 'Father') [Cf. 'ask the Father' Jn 16:23]

See above for *Abba! (God as Abba)

'Father' + 'Heavens'

'Father' + 'Heavens'

The phrase in Mt 6:9; Lk 11:2 v.l. 'who are in the heavens' (as in Pater hēmōn ho en
tois ouranios) is comparable to 'heavenly' as is seen in the translated English expres-
sion 'heavenly Father' for the following verses:
ho Pater ho ouranios – Mt 23:9
ton Patera humōn ton entois ouranios – Mt 5:16
ho Pater humōn tou en ouranios – Mt 18:14
ho Pater mou ho ouranios – Mt 15:13; 18:35
ho Pater humōn ho en ouranios – Mt 5:48
ho Pater humōn ho ouranios – Mt 6:14, 26, 32
ho Pater mou tou en ouranios – Mt 18:10
ho Pater ho ex ouranou – Lk 11:13

Matthean unique expression:

 (the) heavenly Father [> Father the heavenly ho Patēr ~ ho ouranios] (your ~ Mt 5:48; 6:16,
26, 32); (my ~ Mt 15:13; 18:35); (the ~ Mt 11:13);
 (the) Father who is in the heavens (our ~ Mt 6:9); (your ~ Mt 5:16, 48 v.l.; 6:1; 7:11); (my
~ Mt 7:21; 10:32, 33; 16:17);
 (the) Father who is in heavens (your ~ Mt 5:45); (my ~ Mt 12:50; 18:10, 19);
 [Ref. Larry Hurtado (2010), God in the New Testament Theology,
Ch. 2. Who is “God” in the New Testament? pp. 27-48. – ‘The Father’ pp. 38-42.
Also Ch. 3 “God” and Jesus in the New Testament pp. 49 72.]

Cf. Yeshua was a human being, a human person with human will, but not merely a human
being, but a 'divine man' (theios anēr). He became to be 'worshiped' as God → became
'Jesus is God'. 'To worship God' means 'to worship as God' or 'to worship the one who 'is'
God' – here we have to agree what it means by 'to worship' and what is meant by 'God' –
what God, which God, whose God.

[cf. theios 'divine being';

theon 'the divine'; isotheos 'equal with gods'; theioi 'become divine'; athanatos 'immortal';
theia dunamis 'divine power';
https://blogs.uoregon.edu/rel317s16drreis/category/divine-man/] [Hick (1977), The Myth
of God Incarnate – 5. Two Roots or a Tangles Mass? – Frances Young, p. 100.]

[Cf. '하나님 아버지' vs. '아버지 하나님' (usu. only in vocative). Note: different word order in
Korean from in English. [Cf. 아버지 vs. 아버님 in Korean]
[Cf. 하나님, 한울님, 하느님, 천신天神, 신神]

'character' 'person' personhood' 'personality' 'nature' hypostasis' 'essence/substance' 'ousia'

/homoiousian vs. homoousian;

God as Father.

‘Father is God’ – the main statement of the Trinity doctrine is an illogical statement. What Father? Which
Father? Whose Father? The New Testament clearly tells that God is as Father; not Father is God.

God as our Father (my Father, your Father, etc.). [E.g., ‘Our Father!’ Mt 6:9]
God as Father of Yeshua. Father of Yeshua is Yosef,

God as Father in O.T.

Heb. abinu – (19x) [> H1 ab (1212x) 'father']

'our father' in OT only 3x as to Elohim in Isa 63:16; 64:8
(2x as in the phrase 'YHWH our Father")

[Cf. Hosea 11:1

When Israel was a child, then I loved him,
and called my son out of Egypt. (cf. Mt 2:15)]

 of the nation of Israel (Deu 32:6; Isa 63:16; 64:8; Jer 3:4, 19; 31:9; Mal 1:6; 2:10)
 of certain individuals (2Sam 7:14; 1Ch 17:13; 22:10; 28; Psa 68:5; 89:26)
 as father imagery (Exo 4:22-23; Deu 1:31; 8:5; 14:1; Psa 103:13; Jer 3:22; 31:20; Hos 11:1-
4; Mal 3:17)

YHWH our Father [referent to 'our' is Israel, whereas it is different in Mt 6:9 'our Father' which
refers to the ones who follow Yeshua.
 ‘You, O YHWH, are our Father’ – Isa 64:8
‘You, O YHWH, you are our Father ~~; you, O YHWH, are our Father, our Redeemer ~~ is
your name – Isa 63:16;
Cf. ‘YHWH ~ our Elohim’ – Isa 1:10

Cf. Elohim as 'my Father' /'your father' in OT – father as to His Israel.

Jer 3:4 'call to me: My Father, my guide – KJV; /friend – NASB, ESV; / faithful companion –
NET; /companion – Israel Bible from my youth' (H441 alluwph chief Gen 36:15; Psa 55:13; Pro
2:17; Mic 7:5);

Deu 32:6 'your Father [/(comma) /who made you his! – CJB; /and Creator – HCSB, NIV;
/possessor – YLT - ??] who has made /formed (H7069 qanah) and established (H3559 kun) you,
…' /Is not he your father that has bought you – Bethel; /Is not He the Father who created you,
Fashioned you and made you endure! – Israel Bible;

"as a compassionate father" – Deu 1:31; Psa 103:13; Jer 31:20; Mal 3:17
"you are the children of YHWH your Elohim' – Deu 14:1
"a son honors his father" – Mal 1:6
"as a father [YHWH reproves] the son in whom He delights" – Pro 3:12
Fatherly mercy – Isa 63:15-17 and 64:7-9;
'Israel is my son, my firstborn' – Exo 4:22;
'YHWH – the one who formed [Israel] – Isa 45:10-11;
'sons of living God – Hos 1:10;
'when Israel was a child, I loved him, and I called my son out of Egypt' – Hos 11:1;

The noun ‫'( אב‬ab) means father, but often describes primarily a social relationship rather
than a biological one. That social fatherhood was the defining quality of the community's
alpha male, the one around whom all economy revolved and from whom emanated all in-
structions by which the 'sons' (‫בן‬, ben) operated. [after www.abarim-publications.com/Meaning/
Abba.html

The OT describes Elohim as 'our Father' of his people in a few places:

Isa 63:16 'you, O YHWH, are our Father
Isa 64:8 'O YHWH you are our Father'
1Ch 29:10 'YHWH, Elohim of Israel, our Father'
Elohim as a father figure – the notion of 'Fatherhood of God'
( https://hrcak.srce.hr/file/250901 )
Jer 3:19 I said, thou [YOU people – NWT] call out to me, 'My Father'
Jer 31:9 'I have become to Israel a Father'
Deu 32:6 'Is he not your Father who has produced you …?
Mal 1:6; 2:10 Pro 3:12; Psa 103:13

God's name – Robert George 'Trinity's Weak Links Revealed' -- p. 75

God, the Father + Lord Yeshua
From the lips of Yeshua:
“the Father of me’ Jn 8:19; 10:17, 29; 14:23; Lk 10:22; Mt 11:27; 12:50; 18:35; 20:23;
26:53; Jn 5:17, 23; 8:54; 10:17, 18, 29; 14:21, 23; 15:8, 17, 23; Rev 3:21
‘the Father of me, the heavenly – Mt 18:35
‘the Father’ Jn 10:15; 14:10, 13; 15:9; 20:17;
O Father! –Mt 11:25; 26:42; Lk 10:21; 22:42;
O Father of us, the One in the heavens – Mt 6:1, 9
O Father – Lk 11:2
O Father of you, the One in the heavens – Mt 5:16; 6:1, 14; Mk11:25;
your Father – Mt 6:4, 6, 8, 15, 18; 7:11; 23:9; Lk 6:36; 11:13; Jn 20:17

Your Father – Heb 1:5

O Abba, the Father! – (3x) Mk 14:36; Rm 8:15; Gal 4:6

God + Father; God + son.

God + Father; God + son.

A God’s son; a son of the Elohim, the son of the Elohim; the only-begotten Son of the Elohim,

An only-begotten son (as the only child in the family)

God’s only-begotten son vs. only-begotten Son. (Capitalization scheme)

Our Father – God is as our Father

God is not my father, your father, or their father. ‘God is Father’ means ‘God is as Father to us’
(Lord’s prayer) .
= we are as His children.
We are not His sons; His daughters.
Father – a relational title with special relation; nothing to do with procreative sense as biological
or mythological.

‘God’ by the Trinitarian.

Modified from www.angelfire.com/space/thegospeltruth/TTD/topics/godgodgodgodgod.html
0. Excluded are Gods of religions other than Judaism and Christianism.]
1. ‘Father is God’. What Father? What does it mean by ‘Father’ when not in the biological sense?
Which Father? What God? Which God? Whose God?
2. ‘Son is God’. "Jesus is God and God is Jesus'?? What does it mean by ‘son’? What son?
Which son? Whose Son? What God? Which God? God to be worshiped alongside the Father
God? On which throne He is?
3. ‘God the Holy Ghost’. What God? Which God? A person or Person? Why ‘he’, not ‘it’? No
name of it? – a nameless God? To be worshiped? To pray to or sing to him? Not the throne of
him? No glory to him?
[S4151 pneuma (383x) in neuter – it, not he. ‘The spirit’ (to pneuma); ‘the Spirit’ when it is
God’s spirit in NT]
4. ‘God the Triune’ – Triune God. Trinitarian God. God the Trinity. Trinity God. God with no
name? What God? Godhead? God-family? Which God? The only God to be worshiped?
5. ‘God the divine something’ – divine nature, essence, (or ‘substantia’ or ‘ousia’). What does it
mean by 'divine'?

So-called Triune God is not a God, nor a 'Person'; it is a theological construct which is composite
of Father, Son, and Spirit – equivalent to 'Godhead' or God family, typical tritheistic.
worship; to *worship as to God; 'worship God'

[what does it mean by 'to worship'? what does it mean by 'worship someone' or 'worship
a god'? What does it mean by 'true worship'? ‘worship other than God, too’? What is
meant by ‘God’ when we say ‘to worship God’? Fundamentally, it is 'to worship
someone as to God'.

Cf. 'to worship Father in spirit and in truth” (Jn 4:23) – Here, it does not say 'to worship
God', or worship the only God, or worship Trinity Godhead – Father? Son? Holy Ghost?

In OT, the words for worshiping:

H7812 shachah (172x) ‘bow down’ ‘worship’ Deu 4:19
H5456 sagad (5x) prostrate Isa 44:19
H5457 segid (12x) pay homage Dan 2:46
H6915 qadad (15x) bow down Gen 24:26

H6402 polchan (1x) ‘worship service’ Ezr 7:19

H5647 abad (289x) cultivate, serve (Gen 2:5; Num 4:23; Deu 4:19; 2Kg 21:21)
[‘work’ is not just to labor, but also serving God.]

→ 'offering sacrifice'.

Private worship; public worship; - what is 'worship' here?

In church lingo – 'worshiptainment' (http://concerningthetimes.com/worship-or-
worshiptainment/ ) [Quote: Aiden Wilson Tozer, "The church that can't worship
must be entertained. And leaders who can't lead a church to worship must provide
the entertainment."

[When we say 'God', 'God' may not have YHWH Elohim Himself in our mind.]

If someone or something is worshiped, it may be worshiped as God, regardless

whether it is in fact ‘God’. God may be said something or someone ‘worship’ (with the
word carrying a special sense). [God in the sense of generic God is an object (someone
or something) people ‘worship’? Worship is something to do to God? – Circular logic.]

S4352 prosekuneō ‘to give (pay/bring) homage to’ ‘to bow down before’ ‘to prostrate
oneself before ~ on one’s knees’ (in the act of); ‘/x: to obeisance to’ - NWT (too quaint
for use as a translation word). The commonly used ‘to worship’ as a translation word is
appropriate only when used as to 'worship as to God' – e.g.
 in Jn 4:23 [Elohim is worshiped as to God],
 in Mt 4:9, 10 [not because Jesus whom Satan is challenged is 'God', but 'as to God'],
 in Mt 2:2, 8, 11 <Magi came to pay homage to a new born 'as to King', not to worship
'as to God'.
Cf.
 Rev 4:11 "Worthy are you, the Adonai, yes, our Elohim, to receive the glory and the
honor and the power!"
 Rev 5:12 "Worthy is the Lamb ~~ to receive the power and wealth and wisdom and
strength and honor and glory and praise!" Here it is 'to worship the Lamb'. When Yeshua
the Mashiah is worshiped, it is to worship him as to God, not because he is God (or a God
or a god), not because he is God the Son, but because he is the Son of Elohim. Nor
 because the nonsense of 'Jesus is Jehovah' or 'Jehovah is Jesus'.

[S3000 latreuō (21x) – Mt 4:10; Lk 2:37]

[S1398 douleuō (25x) – Mt 6:24 'serve (God)']
[S4576 sebō (10x) – Mt 15:9 //Mk 7:7; Act 14:43, etc.]
[S2151 eusebeó (2x) – ''be devout' Act 17:23; 1Tim 5:4]
Note: no corresponding noun in Gk. cf. S2999 latreia (5x) Jn 16:2; Rm 9:4; 12:1; Heb
9:1, 6 'sacred service' /xx: service /x: divine service; /x: worship;

Anyone or anything may be worshiped. But what does it mean by 'to worship'? What
the heck is worship? 'Worship someone because someone is God or is called God? No.
'Worship Jesus'? – Worshiping Jesus because he is 'God'? What Jesus? Which Jesus?
Whose Jesus? How do worship? Where is he? What is 'worship' here? Where is "God
the Father" when we worship "God the Son"? Where is God the Holy Ghost?

Worship God? Praising? – Because He is 'God'? Or simply 'we worship God'?

'command to worship one God, but no other God, god, gods? – in OT – 'to worship
God alone'?

https://youtu.be/MdX9xK8nlRI <Who Should Christians Worship? - by Dr. Dale

Tuggy @21st Century Reformation> “Should Christians worship Jesus?”
QQ: which Jesus? Jesus of Nazareth; Jesus the risen Lord? Where is he? Where is God
[YHWH Elohim] to worship?

Worshiping – How is it related to praying? Offering sacrifices on to the altar of God in

the Temple? [See *praying in <Walk through the Bible #1 - Words, Words and
Words>]

Word study: Hebrew

H 1288 barak – kneel (Psa 95:6); bless (Gen 1:22 God blesses); praise (Gen 14:20 God
be praised);
H7812 shachah – bow down Psa 72:11
H8416 tehillah – praise Psa 22:3,
H8426 todah – thanksgiving Psa 50:23
H3034 yadah – 'to thank' 'praise' 'confess' 2Ch 20:21
H1984 halal – 'shine' 'praise' Psa 150:1;

Zamar – To touch the strings, to make music with instruments, mostly rejoicing
Clap [H8628 taqay] Shout [H7321 rua] – Psa 47:1
'God' to worship

That 'there is one God as the Bible texts say'? No. It says 'there is one and only God. It
can only mean that ‘one and only God to worship by His people’. It has nothing to
with how many gods we come across or create or find. Biblical monotheism is nothing
other than monaltry or henotheism. Cf. Jehovah’s Witnesses – two gods, one Almighty
and another mighty.

Mormons – polytheism – all Mormons themselves become gods, what does ‘god’
mean?
Most Christianisms with Trinitarianism – de facto tri-theism (worshipping to the
‘Trinity’ - God the Father, God the Son, and God the Holy Ghost; praying to them – to
each of them, in whose name??). The triune statement (as in two places Mt 28:19; 1Jn
5:7b v.l.) does not mean it is a Trinitarian statement. God in NT is triune, not
Trinitarian. (triune -- triad in unity).

Divinity, deity, Godhead, Divine nature (2Pe 1:4; Rm 1:20), Divine person, etc.: That
‘God is divine’ is an oxymoron. Cf. ‘God is holy’ – vs. set-part, sacred. Anything or
anyone may be said ‘divine’ – the English word does not have much to do with the
biblical ‘God’, Elohim.

Trinity formula: "There are three persons in the Godhead. God the Father, God the
Son, God and the Holy Spirit are in the Godhead. One in three." – what does it mean
by 'person' 'Godhead'? Biblically 'God the Father' is a confession, not the reality.
Biblically 'son of Elohim' (Son of God) is a confession in faith; it as not 'God the Son'
in Trinitarian 2nd person, 'equal' to God the Father – what does it mean to 'be equal'?
Father and Son are one – what does it mean to be one? Just add 'the Holy Ghost' in this
line of lingo! Linguistic illogicality is simply discounted. Irrationality is attributed to
its comprehensibility – taken as a 'mystery', pulling the wool over their own eyes.
God vs. Elohim

The notion of the English word ‘God’, the Hebrew Elohim H430, and the Greek theos S2316 are not same;
they are of different mindset. When someone says, I believe God, we have to see in what mindset it is. It is
not same in different religions. God is God, we may see, but ‘God’ is not God. What God? Which God?
Whose God? In other words, what the heck is god? It is not a name but a title or an entity; it does not refer to
a person.

‘God’ for anarthrous theos:

Eph 1:2; 2Co 1:2 shalom from God our Father and from Lord Yeshua the Mashiah
Col 1:2 shalom from God our Father {and from Lord Yeshua the Mashiah}.
Jam 1:1 servant of God and of Lord Yeshua the Mashiah

'the Elohim' for the arthrous Gk. ‘ho theos’

(incl. ‘my Elohim’ ‘your Elohim’) in IRENT is. 'God' without the definite article is in most Bible
translations after English convention.

Eph 1:17 asking the Elohim of our Lord Yeshua the Mashiah, the Father of glory
Cf. Eph 3:14 v.l.; before the Father {of our Lord Yeshua the Mashiah}

Examples of 'kai Pater' here rendered as 'yes, the Father' with the preceding 'the God' as 'the
Elohim'
Rm 15:6 (the Elohim, yes, the Father of ~),
2Co 1:3 Praise be to the Elohim, yes, the Father of ~,
Eph 1:3 Praise be to the Elohim, yes, the Father of our Lord Yeshua the Mashiah,
Col 1:3 thanks to the Elohim, {yes}, the Father of our Lord Yeshua the Mashiah
Cf. *Jam 1:27 in the eyes of the Elohim, yes, the Father,
Elohim in OT

Elohim in OT [cf. El, Eloah, elohim]

Heb. H430 (2598x) is the most common title for YHWH.a The Scriptures clearly tells and claims that
there is only one Elohim to worship (monolatry), not there is one God (monotheism); not three but "*one
God" [1Co 6:8; 1Tim 2:5; Jam 2:19; Mal 2:10 (el echad)]

Hebrew words for *God –

H410 el (248x) – (Gen 14:18; Exo 6:3)
H426 elah – (Ezr 4:24) – Aramaic.
H430 elahim (2598x) – God (Gen 1:1); gods (Exo 18:11);
H433 eloah (60x) – singl. (Deu 32:15)

[biblical term] God → the Elohim. the Almighty God, the Almighty Elohim, the Most-High,

Ref.: www.eliyah.com/forum2/Forum1/HTML/002932.html [Etymology of EL, ELOI, ELAH, ELOH,

ELOAH, ELOHIM, and ALAH]

Elohim, which is plural form, of el, itself in OT is also used less commonly in several
different senses (singular as well as plural) to refer to human persons, angels, even to
other gods than the true God). 'Plural of Majesty' (Latin - pluralis majestaticus)

Eloah (H433); El – singular.

www.eliyah.com/forum2/Forum1/HTML/002932.html

Use of 'elohim' (which is plural form of el) in its basic sense ‘mighty ones’:
Exo 21:6 “His master shall bring him unto the judges [elohim].”
Exo 22:8, 10 “brought into the judges [elohim] ~~ come before the judges [elohim].”
Exo 22:28 “You shall not revile the gods [elohim – judges] – quoted in Acts 23.5
Psa 82:6, 7 “I have said, you are gods [elohim – mighty ones] – quoted by Yeshua in Jn 10:34-
35)
Exo 7:1 “I have made you a god [elohim] to Pharaoh.”

Adjectival use of elohim ‘strong, great, mighty’ – 1Sam 14:15; Gen 23:6; 30:8;
Adjectival use of el – Psa 36:6; Ezk 32:21;
As adjectival noun use –Gen 31:29 (‘in the power [el] of my hand’)
As a metonymic use of the word Elohim - The Jacob’s altar was called ‘Elohim of Israel’ ( Gen
33:20 ‘Elelohe-Israel’)

a
The title or entity 'God', a common English word, is also used for human beings within or without
the Bible. It has been applied to 'Jesus' from early Church Christianity (→ 'God Jesus')
“Elohim of Abraham, and Elohim of Isaac and Elohim of Yaakob”
Exo 3:6 → Mt 22:32 // Mk 12:26 //Lk 20:37

Psalm 63:1 [A Psalm of David]

O Elohim, you are my El; I'm seeking for you:
my soul thirsts for you;
my flesh longs for you
as in a dry, parched land where no water is there.

[H7836 shachar; /x: 'search'] [H5315 nephesh] [H1320 basar; 'flesh' /x: whole body]

Cf. Psa 42:

42:1'As a deer pants for water streams
my soul pants for you, o Elohim
42:2My soul thirst after you, the living El.
O, when will I come and appear before Elohim.

[H6165 arag 'pant'] [H6770 tsame 'thirst'] [H935 bo 'come'] [H7200 raah 'see', 'appear' /x:
meet – NIV]
Elohim/God in NT

Mt 22:32 "the Elohim of Abraham and the Elohim of Isaac and the Elohim of Yaakob"
//Lk 20:37 (one definite article) //Mark 12:26 (one definite article; v.l. has all) – 'remote arti-
cle'
Act 3:13; 7:32 – "the Elohim of Abraham and of Isaac and of Yaakob"

Gk. theos; ho theos;

English: ‘a god’; ‘a God’; ‘God’; ‘the God’ (which is rendered as ‘Elohim’ in IRENT
translation).

Latin: deus (Latin has no grammatical articles)

Greek words: pantokrator S3864

'Kurios ho Theos ho Pantokratōr' (Rev 4:8) x 8 in Rev; once in 2Co 6:18) – Note here,
anarthrous kurios = YHWH ('the LORD' – as in OT of KJV)]

Korean:

Note: those corresponding words in variety of languages, cults, or religions [allah, 하나님, 하느님, カミ
(kami; 神, 神様)] – All these are not names, but common descriptive words. Not even ‘titles’ by
themselves.

https://youtu.be/Nt9JZ8iAU5s <Did Abraham’s Encounter with Three Angels Point to the Trinity Doctrine?
Rabbi Tovia Singer Responds> (what is not God is called 'god' in TaNaKh – e.g., Exo 7:1 Moses as a god to
Pharaoh; angels, Jerusalem, Ahaz king, etc.) -← God's representation, messenger,
https://youtu.be/7kAaDfSqJbY <Abraham's Three Visitors - Who were they? The FACTS tell us> Trinity
Delusion
‘Shema Yisrael’

Mk 12:29b ‘Shema Yisrael’ ← Deu 6:4

[See a file Appendix - ((Mk 12.29 'one YHWH' or 'YHWH is one')) in the zip file IRENT Vol. III -
Supplement (Collections #3A.1 - God, Yeshua, & Names)

Deu 6:4 “… YHWH our Elohim; YHWH is one, [one true Elohim].” ← Shema Yisrael

‘Sh'ma Yisra'el YHWH Eloheinu YHWH Eḥad’ (6 words - no verbs);

Heb. echad H256, not yachid H3173 (only, alone) [See on the nonsense of 'compound one' to prove
that it is one God, not three Gods, in the Trinity Godhead – 'Father is God', 'Son is God', and 'Holy
Ghost is God.

LXX “kurios ho theos hēmōn; kurios eis estin” anarthrous KURIOS = YHWH in LXX; ‘the LORD’,
not ‘the Lord’;
‘YHWH as the only Elohim of Israel’??

Mk 12:29b “… Adonai is our Elohim; Adonai is one [true Elohim].”

Κύριος ὁ θεὸς ἡμῶν Κύριος εἷς ἐστιν,
YHWH the God of-us, YHWH one is,

Related expressions:
Deu 4:35 “… in order to know that YHWH – He is Elohim and there is no one else [to be your
Elohim].”
Isa 45:18 “Thus says YHWH, who created the heavens and Elohim himself formed the earth: ‘I
am YHWH and there is no one else [who created]’.”
Exo 20:3 “You shall have no other gods before me”
Isa 37:16 & 20b ‘you alone, O YHWH, are [the true God]; also cf.
Jos 22:35 LXX kurios ho theos autōn estin – ‘YHWH is their Elohim’

Jn 17:3 “… knowing You – the only, the true Elohim,

and the one whom You’ve sent forth [to give eternal life].
Jn 17:3 αὕτη δέ ἐστιν ἡ αἰώνιος ζωή,
This b= is the [very] eternal life
ἵνα γινώσκωσιν [/γινώσκουσιν] σὲ,
that they-may-be-knowing {/they-know} you
τὸν μόνον ἀληθινὸν θεὸν,
the only true God
καὶ ὃν ἀπέστειλας _ ((Ἰησοῦν, Χριστόν)).
a= whom you-sent-forth _ ((that is, Yeshua, Messiah)).
[monos – S3441 ‘alone’, ‘only’,]
 PART V. Holy Spirit
*holy spirit; the Holy Spirit; the Spirit
Holy Spirit galore: capitalization varies in the Bible translations:
‘holy spirit’, ‘a holy spirit’
‘the holy spirit’, ‘the Holy Spirit’, ‘the Holy Ghost’ (Act 19:2a KJV), ‘a Holy
Spirit’ (Act 19:2b).
'God’s Holy Spirit' – a mouthful expression ['holy spirit' = 'God's spirit]

What is ‘God the Holy Spirit’ (God the Holy Ghost)? A non-biblical Trinitarian jargon.
‘God, the Holy Spirit’? The holy spirit is the spirit of God – not God the Holy Spirit. It is
not a person. It is the power of God in act, not ‘impersonal’ force. “The Elohim is spirit”
(Jn 4:24). [God’s spirit = ‘holy spirit’. It is not a person; nor God the Holy Ghost. When
personified, it is God’s spirit in act in power.

The word ‘spirit’ is grammatically a neuter, taking the pronoun ‘it’, not ‘he’ or ‘He’. In
Rm 8:26 (auto to pneuma) [here God’s spirit is personified] it is correctly rendered in
KJV and NAB: “… the Spirit itself intercedes” [Cf. /that very Spirit – NRSV; /xx: the
Spirit himself – Douay, NIV, NET, GNT, ISV; /xxx: the Spirit Himself – NKJV, NASB,
HCSB; /x: the Spirit – LSV;

spirit of holiness
kata pneuma hagiōsunēs Rm 1:4 [according to ~]
the holy spirit [Lit. 'the spirit of the holy' >> ‘the spirit of the holiness’]
to pneuma to hagion; Mk 3:29; 13:11; Lk 3:22; Jn 14:26; Act 1:16; 2:33 ('the promised h.s.');
5:3, 32; 7:51; 10:44, 47; 11:15; 13:2, 4; 15:8, 28; 19:6; 20:23, 28; 21:11; 28:25; Heb 3:7;
10:15
tou pneumatos tou hagiou; Heb 9:8
to pneuma auto to hagion; 1Th 4:8 ['the Elohim gives ~ His holy spirit']
to pneuma to hagion tou theou Eph 4:30 ‘the holy spirit of the Elohim’
tou hagiou tou pneumatos Act 10:45
the {holy} spirit of holiness Lk 10:21
the holy spirit
to hagion pneuma Lk 12:10 (blasphemes against ~), 12:12 (~ will teach you); {1Jn 5:7}
holy spirit
pneumatos tou hagiou Lk 2:26;
pneuma hagion Lk 1:35; 2:25; 11:13; Jn 20:22; Act 8:5, 17, 19; 19:2 (2x);
pneumatos hagiou Lk 1:15, 41, 67; 4:1; Act 2:4; 4:8 [‘filled with holy spirit’ - /x: the holy Spirit
– NAB; /x: the Holy Spirit - most; /the Holy Spirit – Berean Lit; /[the] Holy Spirit – Darby; /xx: the
Holy Ghost – KJV, Douay; /xx: the holy Ghost – Geneva; /xx: the holy ghost – Bishops; /xx: the
holy goost – Coverdale; /xx: ye holy goost – Tyndale]
dia pneumatos hagiou Act 1:2
pneumatos hagiou {/tou hagiou pneumatos} Act 4:31 (filled with ~);
en pneumati hagiō Lk 3:16; Jn 1:13;
pneumati hagiō Act 1:5
pneumati tō hagiō Lk 11:13;
pneumati tō hagion Jn 14:26; Act 1:16
pneuma to hagion Lk 3:22
 pneuma hagion ~~ pneuma hagion Act 19:2 ‘holy spirit ~~ holy spirit’; /xx: the Holy Spirit ~~ a
Holy Spirit – most; /xxx: the Holy Ghost ~~ any Holy Ghost – KJV; /xxx: the Spirit of Holiness
~~ a Spirit of Holiness – Aramaic in Plain English; /the holy Spirit ~~ a holy Spirit – NAB; /the
Holy Spirit ~~ any Holy Spirit – LSV; /xx: the Holy Spirit ~~ the Holy Spirit – CEV;
(en dunamei) pnematos hagiou Rm 15:13 ‘in the power of holy spirit; ‘by the power of/ in the
power of; /in power of; /the Holy Ghost – KJV, Douay; the holy goost – Coverdale,
Tyndale; /the holy ghost – Bishops; /the holy Ghost – Geneva;

*holy spirit’ in a phrase

elēsthēsan pnematos hagio filled with holy spirit
“… filled with holy spirit”: Lk 1:15, 41, 67; Act 2:4; 4:8; 5:17; 9:17; 13:9
elēsthēsan hapantes tou pnematos hagio
“… filled with all the holy spirit” Act 4:31
[a single example of ‘holy spirit’ with the definite article; all renders as ‘all filled with the
Holy Spirit’ or ‘all filled with the Holy Ghost’] [Cf. plēthō; S4130 (24x)]

en tō pnemati tō hagiō ‘in the spirit of the holy’ Mk 12:36 (David said ~);
{en} tō pnemati {tō hagiō} Lk 10:21 (Yeshua rejoiced in the spirit {of the holy}) [/in spirit –
KJV; /in the Sprit – NKJV, LSV; /in the holy ghost – Douay; /by the Holy Spirit - GNB]

en pnemati hagiō in holy spirit

Rm 9:1 (I speak ~); 14:17; (of righteousness, peace and joy ~);
2Co 6:6 (we commend ourselves); Jude 1:20 (praying ~)
1Pe 1:12 (bring-good-news in (the power of) holy spirit)
1Th 1:5 came to you in power and in holy spirit en dunamei kai en pnemati hagiō
pnemati hagiō in holy spirit
Act 10:38 echrisen ~~ pnemati hagiō kai dunamei – anoint with holy spirit and power
pnematos hagiou of holy spirit
Lk 4:1 plērēs pnematos hagiou – full of holy spirit

*Holy Ghost
The (in)famous beloved archaic phrase ‘Holy Ghost’ – in 1611 KJV
www.differencebetween.net/miscellaneous/religion-miscellaneous/difference-between-holy-ghost-
and-holy-spirit/ In KJV –
 ‘Holy Ghost’ in KJV (60x) ‘the Holy Ghost’ Lk 1:35; Jn 14:26; Act 1:8; 2:4, 38; Rm 5:5;
15:13; 1Co 6:19; Tit 3:5; etc. ‘any Holy Ghost’ Act 19:2; ‘that Holy Ghost’ 2Tm 1:14]
 ‘Holy Spirit’ 4x [‘the Holy Spirit’ Lk 11:13; ‘that holy Spirit’ Eph 1:13; ‘the holy Spirit’
Eph 4:30; ‘his holy Spirt’ 1Th 4:8];

cf. The fond old-fashioned expression ‘God the Holy Ghost’ in Trinitarian mantra.

Cf. ‘spirit’ ‘soul’ ‘*ghost’ (of a dead person), ‘apparition’ ‘phantom’ ‘spectre’ ‘disembodied’

The holy spirit at the immersion of Yeshua by Yohanan:

Mk 1:10 //Jn 1:32 the Spirit (of God);
//Mt 3:16 God’s spirit {/the spirit of the Elohim}
//Lk 3:22 (the spirit of the holy)
*the spirit of the Elohim (the spirit of God)
1Co 3:16 “the spirit of the Elohim spirit dwells in you-all”. – this is confusion in the deceived of Trinity →
confusing with personification. Making 'holy spirit', the gift as 'God the Holy Ghost'. God the person dwells
in us – what the heck does it mean?

*the Spirit (of God)

When the word ‘the spirit’ by itself without an adjective and without a modifier it is used in the
text as personified; it is rendered as capitalized as ‘the Spirit’. It is the Spirit of God – from the
God who is in acts in power. [It is not a person (3rd Person of Trinity Godhead)].
E.g. 8x in Acts – rendered in IRENT as 'the Spirit of God':
Act 2:5 (the Spirit of God grants);
8:29; 10:19; (~ said);
11:12 (~ told)
11:28; 21:5 (prompted through ~)
16:7 (~ allowed)
20:2 (bound in ~)

'Adonai's spirit'
Lk 4:18 (← Isa 61:1 ‘spirit of YHWH’) /Jehovah's spirit – NWT; /the Spirit of the LORD – NKJV, LSV;
/the sprete of the LORDE – Coverdale; /the Spirit of the Lord – most; /the Lord's spirit – CEV; /the Spirit of
THE LORD JEHOVAH – Aramaic PE; /the Spirit of the Lord – Berean literal;

*Personification of the holy spirit

[not it's 'personhood]
e.g.,
 ‘as an advocate’ Jn 14:26; 16:7–15;
 ‘the spirit of the holy says’ (Heb 3:7); ‘it does’ (1Co 12:11); ‘it is grieved’ (Eph 4:30);
 ‘lie to the spirit of the holy’ (Act 5:3) corresponding to ‘lie to the Elohim (5:4). This is
used as a naïve Trinitarian proof-text for ‘the Holy Ghost = God’.

‘the spirit of the truth’ and ‘the advocate’

The spirit of the truth – Jn 14:17; 15:26; 16:13
The advocate – Jn 14:16-17; 25-26; 15:26; 16:7-15
in OT – ‘spirit’; ‘holy spirit’; ‘God’s spirit’

H7307 ruach (377x)

(A) breath Job 15:30; Psa 135:7;
(B) wind Gen 8:1; Psa 135:7;
(C) spirit Gen 1:1; 6:3; 45:27; Dan 2:3; Isa 26:9; 30:1;
Cf. H7308 ruach (11x, only in Dan) ‘wind’ (2x – Dan 2:35; 7:2);
‘spirit’ (9x – Dan 4:8, 9, 18; 5:11, 12, 14, 20; 6:3; 7:15)
H5397 neshamah (23x) ‘breath’
Gen 2:7; ‘breath of life’
Deu 20:16; Jos 10:40; 1Ki 15:29 – that breathes
Jos 11:11; 1Ki 17:17 – breath
Job 26:4 – spirit
Isa 30:33 – breath of YHWH
Job 32:8; 33:4 – breath of the Almighty
Prov 20:27 – spirit of man
Job 4:9; 27:3; 37:10 – breath of God
Job 34:14 – [God] His spirit and breath
Gen 7:22 – breath of spirit of life
2Sam 22:16 – blast of breath
H6944 qodesh ‘holy’

‘holy spirit’ (3x);

Psa 51:11 ‘Your holy spirit’

Isa 63:10, 11 ‘His holy spirit’ [← YHWH v. 7]
Isa 11:2; 1Sam 16:14 ‘spirit of YHWH’
Psa 51:10 A clean heart create in me, O Elohim,
And renew a *resolute spirit in me.
51:11 Do not *throw me away from Your face,
And do not take Your holy spirit from me.

God’s spirit’

spirit of Elohim
– Gen 1:2; 2Ch 15:1; 24:20; 1Sam 10:10; 11:6; 19:20, 23; Job 33:4
E.g., Exo 31:3 *the spirit of Elohim - /God’s spirit; /x: the Spirit of God – most; /the spirit of
God – KJV; /God’s Spirit – HCSB; /x: a divine spirit – NAB; /

My [← YHWH] spirit upon you – Isa 59:21

Spirit of Adonai YHWH – Isa 61:1
Adonai YHWH – and His spirit – has sent me – Isa 48:16
1
Human being vs. human person – person vs. being; Person vs. person:

Ref. Adrian Thatcher, Truly a Person, Truly God (Ch. 7 Person, nature and Man, p. 80.)
“… the most contentious element of incarnational doctrine, viz. that Christ, the divine Person, had a
human nature but lacked, or was not, a human person. Rather he became ‘man’, but the subject of his
human nature, like that of his divine nature, was the divine Person of the Son. God the Son is a
metaphysical Person whose divine nature becomes perfectly united to a human nature. There is one
Person not two, and there are two natures, not one. In what sense, then, is a Jesus a human person?
…”
2
“Non-human person”? An article in www.reuters.com Captive orangutan has human right to freedom, Argentine court
rules

3
Eerdmans Bible Dictionary p. 747

Significance of Name: Because of the vitality ascribed to words, a name signifies first and
foremost existence. Everything and everyone have a name (Eccl 6:10), and the very
naming brings them into being (Isa 40:26; cf. Gen 2:19). The name represents the person
(Num 1:2; cf. Act 1:15, KN; RSV "persons") and the personality (e.g., Nabal, "fool"; 1Sam
25:25). Because a name is a social reality, kept by memory and through posterity (cf. Psa
72:17), to cut off a person's name means not only death but the very obliteration of one's
existence (e.g., 1Sam 24:21 [MT 22]; Psa 9:5 [MT 6]; 109:13).

The name conveys the authority of the person even when absent. To speak or act in
another's name is to participate in that person's authority (1Sam 17:45; 25:9; Act 4:7). The
principle is that of prophecy and revelation (Exo 3:13-14; Deu 18:19; Jn 5:43). God's name
reveals his character and salvation in which people may take refuge (Psa 20:1 [MT 2]; cf.
Isa 25:1; 56:6); to treat God's name as empty is to despise his person (Exo 20:7). Similarly,
to act in the name of Christ is to participate in his authority (Act 3:6; 1Co 5:4; 2The 3:6;
Jas 5:14) as well as to share in his contempt (Lk 21:12-19; Act 5:41). Elsewhere the name
of Christ stands for the whole of his salvation (4:7; 1Co 6:11).

To bestow a name is an act of authority, denoting possession, responsibility, and protection for some
person or object (2Sam 12:28; Psa 49:11; Isa 4:1). The naming of creation is thus an exercise of
dominion, part of the "image of God" (Gen 2:19-20; cf. 1:28). Changes of name confer new status,
either greater or lesser (32:28; 2Kg 24:17). Similarly, baptism into (Gk. eis) Christ's name signifies
a new status, from death into life (Rm 6:2ff.), and a new Lord (1Co 1:2). Believers are not given a
new name, but bear Christ's name (Act 11:26; 1Pe 4:16; Rev 14:1); their names are known by God
(13:8).

4
“A Study on Jn 20:28” – Thomas addressed to the Risen Yeshua, “ho kurios mou kai ho theos mou!”, usu.
translated as ‘My Lord and My God’. Even though it was in post-resurrection setting Gk ‘kurios’ (nominative as
vocative for exclamation) should still have the same nuance carried by the word ‘Master’, a translation word in
IRENT for Greek word used as to Yeshua (sames as Jn 20:25 by Mariam the Magdalene) in the Gospels (vs.
'Lord' for the risen and exalted Yeshua the Mashiah outside the Gospels). That the word should now be used as
if for a divine person (not ‘divine God’) is linguistically constrained and surely from eisegesis. As for the phrase
‘ho theos’, the text is read by the Trinitarian mind that here ‘Jesus was called God’. Rendered in consistent
manner throughout NT, IRENT reads ‘my Master and my Elohim [the Father]!’ with intra-text expansions.
Thomas now encountered his Master, now risen, and through Him, he encounters the presence of Elohim, who is
with His people (Immanuel), in the person of Yeshua (‘salvation’ from Elohim). The risen Yeshua Mashiah,
exalted to the right of Elohim, is the Lord (Phi 2:11 = Heb. Adon; not Adonai as translated wrongly in CJB.) In
summary, the sentence in Jn 20:28 should be put as <Thomas said, 'O my Master, and 'O my God'> with proper
punctuations, not as <Thomas said, 'my Lord and my God'> which is unconsciously read as 'my Lord and God'.
Notice that only those words indicated by blue font were uttered by Thomas, pointing two different persons –
Yeshua his Master and the Elohim, Father of Yeshua.
5
A case study for translating the very common Greek word kurios in NT. (See Lk 4:18-19)

The text in Lk 4:18-19 ('spirit of Adonai … 'jubilee year of Adonai' – IRENT) in the voice
of Yeshua reading from Torah. In Isa 61:1 we have pneuma kuriou in LXX (same in
GNT) which is Adonai YHWH in MT text. In Isa 61:2a we have eniauton kuriou dekton in
LXX (and GNT), which is ‫‘ נַת ָרצ לַיהוָה‬Jubilee year of YHWH. From the fact that the Greek
word is in anarthrous genitive as ‘LORD’, not as ‘the Lord’, and from the text context
itself, it is the word for YHWH. – correct and accurate, no one can argue about.

However, the question for translators is this – is it right one for the purpose of translation?
What is served and who is served by a particular translation? The fact is, a translation
work is not just a scholarly work to serve the writer more than the readers. When a Bible
translation work has its intended audience as wide as possible [both within and without a
religion] only the Scripture-based linguistic and literary approach is a valid one. When it
is to serve a limited audience as an officially-sanctioned 'canonical' 'authorized' translation
in a language, presenting for a denominational or sectarian use, it is obvious that
something other than clearly presented it the Scripture is in their agenda, further away
from the Truth. On top of it, they would certainly claim that how such a work is most
correct and accurate!

In the particular text of Luke, GNT is quoting the text in TaNaKh from LXX, not Hebrew
text. Yeshua was reading from the scroll in Hebrew in the synagogue at the very beginning of
Yeshua’s ministry. [This by itself, however, would not prove or indicate that Yeshua
pronounce the name of God.]

Now, what is a right and appropriate rendering is entirely dependent on how the message is
communicated from the source to the target. We have to pay attention not just to what the source
could have been correctly, but how it was delivered the audience (here the people of Nazareth) in
speech and then how it is to be delivered to the readers in translation. How does ‘YHWH’ (or
whatever of its transcription scheme) in translation help this communication line – the line to
transmit the truth, not the idea or mindset and agenda of a translator? Does the text indicate that
Yeshua set out to remind people it was as YHWH that they should know the divine name, as if He
was pointing out how they were ignorant of it, or negligent to keep pronouncing it, or superstitious
about uttering it? Or, are we to buy some claim that “in many places the GNT text is corrupt [sic]”.
[Never mind that the term ‘corrupt’ in the textual criticism is in a special sense and is not what the
word means in common English parlance.]

On the other hand, it does not help have it as ‘the Lord’ as in most English translations, simply
because it fails to clearly communicate to the readers. Indeed, this word is not only used as a title
for YHWH Elohim, but also for Yeshua the Messiah, not mentioning that it is also any ordinary
man (used in the sense of master or owner in the Scripture, as well as or a person of special
position in modern UK). “[God Himself] has bestowed on His Messiah the very name,
the name above every name, that at the very name Yeshua everyone shall kneel
— those in heaven, on earth, and under the earth, and everyone shall openly
confess that Yeshua the Messiah is ‘Lord’ to the glory of Elohim the Father.” – (Phi
2:9-11). Elohim Himself does not require us to kneel down at His name YHWH, but at the name
of Yeshua, His Son. No one would keep uttering one’s father’s name on every conceivable
occasion – in the oriental mindset. Such a thing may be conceivable only from the logical western
mindset with grammatical and quasi-scholarly precision and doctrinal agenda. [E.g., Look at NWT
– it has ‘Jehovah’ in NT over 230 places! (Everything would look like a bone for the dog intent on
looking for a bone!) What else can be a better example for frivolous and irreverent to His name?]
6
YHWH in LXX translation:

Ref. W. G. Waddell, The Tetragrammaton in the LXX, JTS 45 (1944) 158-161. (NOTES AND STUDIES.)

(p. 161) “… The question remains: at the service in a Hellenistic synagogue what did the reader of this
papyrus roll utter instead of the sacred name which he might not say aloud? Either, in keeping with the
Greek context, he would recite Kyrios or, like any reader of the Hebrew OT, he would say Adonai (Lord):
in the time of St. Jerome (…) ignorant readers, taking it to be a Greek word, actually pronounced it
'Pipi'!” [? – written as PIPI, but actually pronounced? – ARJ]

7
12:1 — this being what ~ ~ should be ░ /which is - NASB, (ALT); /(dash) which is – ENT; / (comma) which is – ESV
trio, HNV, BBE; /(semicolon) this is – HCSB; /(dash) this is – NIV duo; /(his will please him;) it is (the logical "Temple
worship" for you) – JNT; /(comma) – CLV, Diagl; /(dash) – ISR; /for this is (your rational) worship – TCNT; /for this is
the reasonable way for you to worship – ISV; /(semicolon) that is – GSNT; /(comma) by a rational service [of him] –
Murdock; /
/(New sentence:) /This kind of worship is appropriate for you – GW; /This is the true worship that you should offer –
GNB;

8
1:18 no one has ever seen God ░ /As to God no one has ever seen Him – ARJ; /no one has even seen what God is –
ARJ; /xx: God has no one ever seen – ARJ; /no one has ever seen God as to who He is – ARJ; /xxxx: {Himself fully
God-being }, the One who is what God is

[= Jn 6:46; 1Jn 4:12; 1Tm 6:16. Cf. Mt 5:8; 3Jn 11]

[www.skepticsannotatedbible.com/contra/seen.html Elohim shown Himself to Abraham (Gen 12:7; 17:1; Exo 6:3; Act 7:2); Isaac (Gen
26:2; Exo 6:3), Yaakob (Gen 32:30; 35:9), etc.]
God ░ [= Jn 1:1c 'what God was' = 1Jn 4:12 theon - anarthrous accusative. In all 3 places, it is "fronted" in Gk. for
prominence?) – seeing Elohim as to what God is, not seeing Elohim Himself (1Ti 1:17). [ Cf. 1:1c anarthous nominative,
adjectival (for the Word of Elohim)]; [seeing Elohim as to ‘what God is’. theon - anarthrous] [Cf. 3Jn 11 ‘no one
seen Elohim’ tō theon – arthrous.] [ARJ trials - /what God is – ARJ; /what God is; /x: who God is; /x: God; /x: God
Himself; /x: As to God Himself; /as to what God is; x: God as He is; /As for God – ARJ; /x: As to who God is;]
/God – most; /Absolute deity in its essence – Wuest; /who God is – AUV [-? this sounds more about identity, which is the
text not about?]; /x: what God is like – NIrV [‘like’ is unnecessary and misleading. The text is not about ‘how He looks’ or
comparing God to something or someone.];
/xxx: This one-of-a-kind God-Expression, (who exists at the very heart of the Father, has made him plain as day) –
MSG (- baloney); /xxxxxx: ~ Yahweh – Sacred Scriptures;

 /xxx: "No one has ever seen God as he is. It is the Unique One, the Divine One, he who is nearest
the heart of the Father, who has disclosed to us the mystery of God."-- Barclay
 "No one has ever seen God; the only brought-forth Son who abides at the Father's side has made
Him known."-- REVISED BERKELEY VERSION
 • "No human eye has ever seen God: the only Son, who is in the Father's bosom--He has made Him
known.' Footnote reads: "The only Son] Or 'the only-born Son,' as in verse 14. V.L. 'the only-born
God."' – WMT (WNT, Weymouth)

[{Feb 19, 2008 Re: [B-Greek] omission of the definite article}

…
HH: Here is a further explanation of the ideas involved:
http://www.bibletexts.com/versecom/joh01v18.htm
…
Newman and Nida (1980), A Translator's Handbook on the Gospel of John, pp. 8-9) comment [on John 1:1]:
HH: … if he is the understood object of the verb eksēgēsato. [Danker – p. 134 – 1 aor.mid.ind. 3sg. of eksaiteō]. Since this
"God" has already been mentioned and is mentioned again in the term "Father", the author might not feel it necessary to
mention him again.
Or the verb could be one that does not strictly require an object, for example if it had a sense like "gave insight". BAGD
suggests a translation of "brought news".]

1:18 <verse> ░ Translation issues

1. v. 18a Anarthrous theon – it should be rendered differently from arthrous. E.g., Jn
1:1c and Jn 10:33.
2. The fronted theon – should it be fronted in English? – English diction is difficult to
have it fronted.
3. <connector> ░ /Truly, – ARJ; /Yes, /However – ARJ; /> but; /(It is true that no one
has ever seen God at any time.) Yet – PNT; /> 없으나 – Park R.S. (- tends to negate ‘not
seen’ locally, giving a wrong picture of <‘not seen but is now shown to be seen’>); /없으되;
4. v. 18b Textual variant issues.
5. Meaning of ‘see’ (horaō 18a); how is it thematically tied to ‘make known’
(exēgeomai 18c)
1. v. 18b Gk. syntax – Subject of the sentence with a clause and an appositive
pronoun.
ARJ – old version
1:18a
What God is, no one has ever seen Him; [+ to come to fully know Him] [6:46; 14:9]
9F, 9F, F
[=1Jn 4:12] [Cf.

1Tm 6:16]

b
[Truly,]it is the only Son[⇦v. 14] [of the Elohim]
— the One being in the bosom position at the side of the Father,
[no one else but] this very One,
who has [revealed and] made known [+ as to who God is].

ever ░ S4455 pōpote (6x – Lk 19:30; Jn 1:18; 5:37; 6:35; 8:33; 1Jn 4:12); /ever – Cass, ARJ, NET, ESV trio,
HCSB, JNT; /at any time – PNT, ALT, NASB, NWT; /

see – in what sense? – horaō = 6:46; cf. //1Jn 4:12 theomai) [cf. 14:9] [Cf. 1Tm 6:16] [same Gk. in Heb 12:14 ‘… see
the Lord’ – Mashiah Yeshua.]
[? ‘see’ ‘fully know him’ etc.] {☼Exo 33:20,23} [“The sight of God here meant, is not only bodily sight …, but
intuitive and infallible knowledge, which enables Him who has it to declare the nature and will of God; see 3:11;
6:46; 14:7.” – Alford – p. 688] [No one can claim to have God revealed through none other than the Son.] [Cf.
no mortal human can see God. What can be seen is only His glory. To see Him, one has to see Yeshua.] [N ot
‘seeing’ in physical sense. Cf. Exo 33:20 (‘see the God’s face’); Num 12:8 (‘see the appearance of YHUH’)]; /x: No human
eye has ever seen – WNT; /x: No man has seen – NWT, AMP, ERV, TCNT, BBE;
[No one will ever ‘see’ Elohim as to what God is, except when God reveals Himself in and through His Son.  3:13]

[A god-being who is seen could not be predicated that he is invisible. It does not belong to God-being of the Scriptures. To
see is more than ability to see with eyes, but spiritual ‘awakening to the presence of God’.]

9
1:18 it is ~~~~ who ░ /it is ~~~ who [in combination with the subsequent Gk. phrase ho ōn (‘the One who is’)
and Gk. word ekeinos (‘that very One’), it-cleft syntax as in Cassirer, the only example of translation with this
syntax]; /it is this very one Himself that ~’ – ARJ; /
 ekeinos – ‘this very One himself’; ‘He, and none else’: an emphatic exclusive expression
(Alford p. 692); (or ‘the One whom He has seen’ See 3:11) (Mt 11:27; cf. Lk 10:22); \that
one – most; (see BDAG pp. 301-2. It says a β ‘… often weakened to he, she, it’);

[NWT often renders this as ‘that one’, occasionally as ‘the very one’ (Jn 5:38)]
[‘this’ vs. ‘that’: when referring to something, the image may be altered – ‘that’ can be ‘this’,
depending on the spatial relationship between the speaker, the hearers, and the object (thing
or person). Similar problem ‘go’ vs. ‘come’ for the same Gk. verb.]
/, that One explained – ALT; / … is the one that has explained him – NWT (here it is continuation
of the preceding clause to complete a sentence); /> -- He has explained Him – NASB (problem of
double referents by He and Him – which is seen in most translations); /He has revealed God to us
– NLT (improved); /~ has shown us who God is – AUV; /He has shown what God is like – NIrV ; /

10
‘*gods’ in plural:
‘gods’ (in plural): Jn 10:34, 35; Act 7:40; 14:11, 12; 19:26; 1Co 8:5; Gal 4:8;
[Cf. In common English usage, ‘gods’ (uncapitalized) usually connotes gods in
paganism.] Likewise, ‘god’ (in singular) may be applied to a human. [See ‘my
Elohim’ in Jn 20:17 vs. 20:28.]

Not to be confused with

eidolon 1Jn 5:21; (idols, false-gods); 1Co 8:7; /statue of gods – NIrV; /
daimonion Act 17:18; (deities) /x: gods
Dioskouroi Act 28:11; (Castor and Pollux, twin-gods of Greek mythology)
deisidaimonesteros Act 17:22; ‘awed by deities’ (religious)

Note: The Scripture does not say ‘there is only one God’, which is what
‘monotheism’ is. There are many gods. People of Elohim believes in One God –
monolatry or mon(o)altruism but not henotheism.

[this word may be rendered as ‘(false) mighty ones’ – e.g., HalleluYah Scripture (Exo 23:13; Jos 23:7)]

The Scripture does not say there is only one God. It tells there are many – that’s where the problem of human beings
lies, since by nature they are born god-seekers and god-worshipers. So-called Monotheism is belief in one and only
God, not belief that there is only one. Some try to see it different from henotheism or Monolatry, but it seems to have
not substance.
 1Co 8:5-6
8:5
Yes, if indeed there are so-called ‘gods’
whether in heaven or on earth,
((as there [really] are even many such ‘gods’
and many such ‘lords’)), [cf. Gal 4:8; Deu 10:17]
8:6
but to us there is ☼one God — the Father, {☼Mal 2:10}
out of whom all things are and we are for Him,
and one Lord — Yeshua the Messiah,
through whom all things are and we are through him. [Rm 11:36]

Deu 10:17

"YHWH your Elohim is God of gods and Lord of lords".

Hebrew: "Ki YHWH Eloheichem Hoe Elohei ha'elohim v'adonei ha'adonim"
literally: For YHWH your God He God of the gods and Lord of the lords

Jn 10:34, 35 (gods) //Ps 82:6 (elohim)

10:34
Yeshua answered them,
“Is it not written in the Torah yoů have with yoů, this way?
<I myself have said, declaring that
yoů all [judges] are [to rule] as ‘elohim’.> {Psa 82:6; cf. Psa 82:1}
10:35
Here, those to whom these words came from the very Elohim
are referred as ‘elohim’
— yes, this scripture passage cannot be pushed aside!

Ex 23:13 "Make no bring out (/x: invoke; /> mention) the names of other gods, neither let
them be heard out of your mouth."

Every idol or god may have a personal NAME - and it is the bringing out these NAMES that is
forbidden, as in worshiping, promoting, or getting involved with.

Cf. www.revelations.org.za/Elohim.htm (God or Elohim)

https://yrm.org/elohim-proper-pagan/

Pagan gods/idols: named in NT

Act 7:43 Molock (/Molekh); Remphan (/Rephan)

Act 19:24, 27, 34, 35 Artemis (Greek goddess) [ = Roman goddess Diana]
Act 19:35 Zeus
Act 28:11 Dioscuri [Gk. Dioskouroi. ‘twin’ gods (cf. Consternation Gemini), Castor and
Pollux, reported to be the sons of Jupiter and Leda.]
11
"God is dead" (‘Gott ist tot’ in German; also known as ‘the death of God’):

A phrase in Die fröhliche Wessenschaft (Hegel 1882); Nietzsche in Also sprach Zarathustra (Nietzsche
1883), etc.

[A quotable: “Today's radical theologians argue that the "death of God" frees us for the world and for the
neighbor.” quoted from Stanley R. Moore (1969), ‘Religion as the True Humanism: Reflections on
Kierkegaard’s Social Philosophy’ in J. Am Acad Religion
http://jaar.oxfordjournals.org/content/XXXVII/1/15.full.pdf+html. Yeah, it frees us to throw into the very
slavery of man, indeed.]
[If one defines God as something immortal, the God who is claimed to be dead (or rather put to death) is not ‘God’, but
their god. They want to see God of others to be dead or to disappear from human consciousness. They simply forgot
that when their god is dead, there is God still alive and working hard – their ‘own Self’ to whom they are ferously
serving till their own death.]

Cf. ‘Unknowable God’ – is logically excluded from any God notion. The God of the Scripture is a Self-
revealing God; not a God-being which humans come to know through one’s mental power and
‘Enlightenment’ process.
12
;-<
The name YHWH bears no resemblance whatsoever to the English generic words 'LORD'
or 'God' which aren't even names but titles.

That would be a bit like calling King David as 'Czar', the Russian for a King or an
Emperor. You would never guess who 'Czar' was because the original name would have
been mutilated beyond recognition. There have been many Russian Czars so which one
would 'Czar' be referring to? You might be shocked to learn that the Russian 'Czar' comes
from the Latin (Roman) 'Caesar’, and that 'Caesar' was simply the last name of a man
called Julius Caesar (the first Roman Emperor). That might not bother you too much until
you learned that the Latin caesar means ‘hairy'. You might, upon learning that, not be so
flattered when someone called you, 'O mighty Hairy One'!

[from “YHWH - How is It Properly Pronounced” (www.nccg.org/644Art-YHWH.html ) - a

copy in the collection <IRENT Vol. III - Supplement (Collections #3A.2 -
Tetragrammaton)>]

13
‘Elohim’ instead of ‘God’ for the arthrous ho theos (‘the God’) – two special places to consider
upon:

 In Jn 20:28 the phrase ‘ho kurios mou kai ho theos mou’. (‘the Lord of me and the God of me’) (‘My
Lord and my Elohim’ – IRENT). Most renders as ‘My Lord and my God’. IRENT renders as it renders
the arthrous ho theos here also as ‘Elohim’ as it is done consistently throughout the entire NT
translation. The phrase should be read with linguistic, literary, and logical approach. Most often it is read
as a code which is to be deciphered with theological and doctrinal interpretation. Translation should not
follow theology. Theology itself should follow a translation faithful to the Greek text.
It was Thomas’ exclamation he uttered as he realized whom he was confronted by – not a confession of
his ‘faith’, as if ‘Jesus, once as god-man, but now as God’. In nominative, not vocative, the two phrases
are connected by KAI which can be additive here, not appositive. The first phrase: ‘Oh Master ¡ you’re
truly the Lord I have known.’
The second phrase: ‘Here my Elohim is with you’. Thomas does not mean ‘Yeshua is now God, not just a man
once He was’. He is not referring the risen Yesua as YHWH Elohim, nor calling out to the God as with vocative,
but the reality of Elohim he is experiencing in the person of the risen Lord, as he was confronted by.

 In Heb 1:8 the phrase ‘ho thronos sou, ho theos eis ton aiōna tou aiōnos’. (1) “Your throne, O God, is
forever and ever” – most (KJV – ‘Thy throne, O God, is forever and ever’), vs. (2) ‘God is your throne’
(NET mg, and NWT in NT and OT).
(3) IRENT renders as ‘Your throne, Elohim, into the aeon to aeon.’.
(4) If a verb is made explicit, ‘Elohim is your throne’. [To bypass the two alternative controversial
readings of the text, IRENT takes Elohim as appositive, not exclamatory or vocative with Elohim being
the One who establishes the throne for His Son. For formal equivalence it is closer to the Greek syntax.]
[throne - metonymic for the Kingdom reign of the Son, established by Elohim.]
In these two particular places, ‘theos’ is often taken as if the title ‘God’ is applied to the risen Lord Yeshua.
The Trinitarian doctrine tries to read these texts to prove that ‘Christ = God’. However, by consistently
rendering Gk. ho theos as Elohim, these exegetically controversial texts deserve a refreshed look for
understanding the text in the context and interpreting it in harmony with the whole Scripture.

14
‘Elohim’, ‘the God’ vs. ‘God’ in Korean language: In Korean translations, the traditional word ‘하나님’ (ha-
na-nim > ‘하나’ means ‘one’) has been exclusive for the God in the Scripture. In some newer translations by Catholics,
it is replaced with ‘하느님’ (ha-neu-nim, with ‘하느’ from ‘하늘’ meaning ‘heaven’ ‘sky’). from their traditional
‘천주(天主) 님’ meaning ‘heavenly Lord’, similar to Chinese ‘Shangdi’ 上帝 (상제). In Korean culture it is a generic
god ( 신 , 神 , a common native (sky)-god. Cf. ‘ghost’ 귀 신 鬼神). It is apparently not on linguistic or theological
ground, but from purely polemic-political stance with a need of being different from the Protestant tradition. The two
words, however, are found to provide a solution in a fresh translation. The first fits well for ‘the God’ (‘Elohim’); the
latter for ‘God’. Another option for ‘God’ as in the sense of ‘God-being’ is ‘ 하나님되시다’ . [It is one word. This
should not to be confused with a verbal phrase ‘하나님이 되시다’ (becomes God), though the postfix is derived from
the verb ‘to become’ itself.]
[Note that in ‘하나님’ and ‘하느님’, one syllable difference with 나 (‘na) and 느 (‘neu’), evolved from a now
extinct vowel sound (represented by a dot to be placed below the consonant). The vowel sound for the latter is ɯ in
IPA notation. It is absent in English language. Cf. 님 ‘nim’ is honorific post-script is not optional but essential to
use.]

15
contra Poythress, Logic p.88
16
For the common idiom ‘part and parcel’ –see Origin of the expression "part and parcel" - English StackExchange
One of the earliest example of the phrase is shown - ‘euerie part and parcel of the Gods worde’ – in A Christian
Directive Guiding Men to their Salvation (1585).

17
www.philosophy-index.com/nietzsche/god-is-dead/
 Friedrich Nietzsche, German philosopher, has his famous declaration ‘Gott ist tot" (God
is dead) several times throughout his works.

The meaning of the phrase is often misunderstood — many have interpreted that
Nietzsche believed in a literal death or end of God. Instead, the line points to the
western world’s reliance on religion as a moral compass and source of meaning. As he
explains in Die fröhliche Wissenschaft (Section 125, The Madman):
“God is dead. God remains dead. And we have killed him. How shall we
comfort ourselves, the murderers of all murderers? What was holiest and
mightiest of all that the world has yet owned has bled to death under our knives:
who will wipe this blood off us? What water is there for us to clean ourselves?
What festivals of atonement, what sacred games shall we have to invent? Is not
the greatness of this deed too great for us? Must we ourselves not become gods
simply to appear worthy of it?”

Nietzsche’s works express a fear that the decline of religion, the rise of atheism, and the
absence of a higher moral authority would plunge the world into chaos. The western
world had depended on the rule of God for thousands of years — it gave order to society
and meaning to life. Without it, Nietzsche writes, society will move into an age of
nihilism. Although Nietzsche may have been considered a nihilist by definition, he was
critical of it and warned that accepting nihilism would be dangerous.

Nietzsche’s statement prompted several replies from his more religious opponents, and
from later existentialists. Albert Camus, for example, considered the human need for
higher order absurd. He argued that the “death” of God was inconsequential—that
humanity had no need of a higher authority or the threat of divine wrath to live a good
and moral life. Some other philosophers were less prepared to part with the concept of
higher authority and instead tried to imagine an absolute morality that didn’t depend on
a supreme being.
The following are a list of occurrences of the "god is dead" statement in Nietzsche's
work:
 (1882) Die fröhliche Wissenschaft (‘Cheerful Science’) in Sections 108, 125 and
343. Ideas such as the "eternal recurrence of the same", the parable on the
"death of God", and the "prophecy" the "prophecy" of the Übermensch, were
first introduced in this work.
 (1883) Also sprach Zarathustra: Ein Buch für Alle und Keinen (‘Thus Spoke
Zarathustra: A Book for All and None’) in Prologue and XXV.

What was meant by 'God'? What God? Which God? Whose God? A god which lived
once but now dead? Of course, we can say their God is not Elohim the Most-High. It is
not much different than any pagan god. The truth is 'God' for most is nothing other than
one's self, who has the 'knowledge of right and wrong', not the 'knowledge of good and
evil' as most translate in Gen 2:10.

From Anton LaVey (1969), Satanic Bible www.thesatanicbiblefree.com/files/Download/The%20Satanic

18

%20Bible%20Ebook.pdf
 Book II. The Book of Lucifer,
(p. 40)
It is a popular misconception that the Satanist does not believe in God. The concept
of "God", as interpreted by man, has been so varied throughout the ages, that the
Satanist simply accepts the definition which suits him best. Man has always created
his gods, rather than his gods creating him. God is, to some, benign - to others,
terrifying. To the Satanist "God" - by whatever name he is called, or by no name at
all - is seen as the balancing factor in nature, and not as being concerned with
suffering. This powerful force which permeates and balances the universe is far too
impersonal to care about the happiness or misery of flesh-and-blood creatures on this
ball of dirt upon which we live.

19

'j' sound is not in Hebrew, Greek or Latin. No 'v' in the Biblical Hebrew– Ref. https://yrm.org/sacred-name-yahveh-yahweh/ W or
V; Y or J,

History of J [ Y vs. J]: Since English capital letter J in Gothic font did not acquire j sound until mid-17th
century. In IRENT, most of ‘j’ for Hebrew names and words are replaced, leaving only a few – ‘Jews’
‘Judean’ ‘Judas’ (of Iscariot) within the translated text of NT.
[cf. ‘phonetic sound’, ‘phonetic symbol’, ‘glyph’ for a letter in different alphabets.]

Note: the u and v are not differentiated in KJV 1611. Later the w became added (“double u”). The u, v, and
w occur together in the alphabet, making the 21 st, 22nd, 23rd letters of the English alphabet, respectively. This
fact is more than coincidence. It shows the relationship a common derivation (just as the J follows the I, to
which it is related).
The Hebrew letter ‫ ו‬,‫ ה‬,‫א‬, and ‫ י‬are called vowel letters, as having been originally used to represent vowels,
and they still frequently serve as vowels in combination with the points…Of these a represented the sound a;
w o and u; y e and i; and h a, e and o final, but not i and u.

[Numerous articles easily found. See several references on the history of the letter J and the sound j. E.g.,
https://en.wikipedia.org/wiki/J http://yncainfo.org/?p=211 [The MISTAKEN J]

[Note: Sometimes one will see a "j" in Latin. Technically Latin has no letter J. It was introduced in the 13th century or thereabouts to
differentiate between the vowel i and the consonant i. The consonantal i is like our y. "Major" in Latin is pronounced as MAH-yor.
Until this last century, most printed Latin texts used the j to indicate the different sounds. Today the j's are usually replaced with the
more classical i's.] [The "J" glyph is a lot older than that, but it was simply a variant of the "I" glyph] in the Latin alphabet the letter J
was developed as a variant of I, and this distinction was later used to distinguish the consonantal "y" sound [j] from the vocalic "i"
sound [i]. However, at about the same time there was a sound change in many of the languages of Western Europe, such that the "y"
sound changed into a "j" sound ([dʒ], or sometimes [ʒ]). So, we have it that in English, the letter J now represents a consonant [dʒ]
which is not obviously similar to the vowel [i], despite the fact that they descend from the same letter and the same sound. (English
also has many [dʒ] sounds spelled with J which come from native Germanic roots.)

You can see this history worked out differently in the spelling systems of German and many of the Slavic languages of Eastern
Europe, where the letter J spells the "y" sound [j], and the letter Y, if used at all, is primarily used as a vowel.
http://english.stackexchange.com/questions/148399/if-the-letter-j-is-only-400-500-years-old-was-there-a-j-sound-that-preceded-the

20
3:13 <verse> ░░ Cf. parallel expression in

Jdg 13:17 Manoah said to YHUH’s angel, "Tell us your name, so we can honor you when your
announcement comes true."39
Jdg 13:18 YHUH’s angel said to him, "You should not ask me my name, because you cannot comprehend it.

3:14 Ehyeh Asher Ehyeh ░░ ‫ ֶאֽהְ ֶי֖ה אֲ ֶ ׁ֣שר ֶאֽהְ ֶי֑ה‬/‘I am the One who is [here and now with you]!’ – ARJ; /Ehyeh
21

Asher Ehyeh [I m (/will be) what I am (/will be)] – CJB; /‘I am who I am [here and now with you]!’;- ARJ; /I
shall prove to be what I shall prove to be – NWT; /I AM THAT I AM – KJV’ ASV; /I AM WHO I AM – ESV
trio, HCSB, NASB, NKJV, NIV trio; /I AM that I AM – NET; /I am that I am – Bishops; /I am who I am –
GNB; /I Am That I Am – Geneva; /I am that which I am – ISR; /x: I am the eternal God – CEV; /
[See BW ‘*I am’] /I'll be who I'll be;
Exo 3:14

LXX: egō eimi ho ōn ~~ ho ōn

hayah H1961 asher H834 hayah H1961~~ hayah H1961

I AM WHO I AM ~~~ I AM -- ESV, ERV, ISV,

I AM WHO AM ~~ HE WHO IS - DRB
I AM WHAT I AM ~~ I AM
I AM THAT I AM ~~~ I AM - KJV, ASV, JPS, JUB, LITV, MKJV
I AM that I Am ~~ I Am - NET
I am that I am -~~ I am -  Bishops, Geneva, LEB
I am who I am ~~ I AM - GNB
I Am Who I Am ~~ I AM - GNB, GW
I am that which I am ~~ I am - ISR
I AM THAT WHICH I AM ~~ I AM - YLT
わたしは、<有って有る者> ~~ <わたしは有る> というかたが - JSS
나는 스스로 있는 자니라 ~~ 스스로 있는 자 – KRV
I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE ~ I SHALL PROVE TO BE -
NWT3
I will Become What I Choose to Become ~~ I Will Become - NWT4

NET tn The verb form used here is ‫'( אֶ ְהי ֶה‬ehyeh), the Qal imperfect, first person common
singular, of the verb ‫( ָהי ָה‬haya, "to be"). It forms an excellent paronomasia with the name. So
when God used the verb to express his name, he used this form saying, "I am." When his
people refer to him as Yahweh, which is the third person masculine singular form of the same
verb, they say "he is."

Some commentators argue for a future tense translation, "I will be who I will be," because the
verb has an active quality about it, and the Israelites lived in the light of the promises for the
future. They argue that "I am" would be of little help to the Israelites in bondage. But a
translation of "I will be" does not effectively do much more except restrict it to the future. The
idea of the verb would certainly indicate that God is not bound by time, and while he is present
("I am") he will always be present, even in the future, and so "I am" would embrace that as
well (see also Rth_2:13; Psa_50:21; Hos_1:9). The Greek translation of the OT used a
participle to capture the idea, and several times in the Gospels Jesus used the powerful "I am"
with this [what] significance (e.g., Joh_8:58). The point is that Yahweh is sovereignly
independent of all creation and that his presence guarantees the fulfillment of the covenant (cf.
Isa_41:4; Isa_42:6; Isa_42:8; Isa_43:10-11; Isa_44:6; Isa_45:5-7).

Others argue for a causative Hiphil translation of "I will cause to be," but nowhere in the Bible
does this verb appear in Hiphil or Piel.

A good summary of the views can be found in

GH Parke-Taylor (1979), Yahweh, the Divine Name in the Bible.
www.scribd.com/doc/9629729/Yahweh
See among the many articles:
B Beitzel, " Exo_3:14 and the Divine Name: A Case of Biblical
Paronomasia," TJ 1 (1980): 5-20;
CD Isbell, "The Divine Name ehyeh as a Symbol of Presence in Israelite
Tradition," HAR 2 (1978): 101-18;
JG Janzen, "What's in a Name? Yahweh in Exodus 3 and the Wider Biblical
Context," Int 33 (1979): 227-39;
JR Lundbom, "God's Use of the Idem per Idem to Terminate Debate," HTR
71 (1978): 193-201;
 Exo 3:14 "I'm who I'm" > not "I am who I am"
H834 asher – that, which, who
H595 anoki – Exo 3:12 /I, I -ARJ; /I myself – Fox; /It is I who – NIV; (have sent you)
Isa 52:6 Therefore my people shall know my name: therefore, in that day, behold, I, I am
the one who speak [to them].

Cf. H589 ani ‫˒ אֲ נִי‬ănı̂ y, contr. from H595; (1) I, I (2) as for me, I ~ (3) myself,
Isa 48:12; Gen 6:17 -- /And, behold, I, I bring; /As for me, here I am about to bring – Fox; /I, even I –
KJV; /NASB]

‫( ֲאנִי‬ʾ nî): p. (personal 1cs.); ≡ Str 589; TWOT 129—1. LN 92.1–92.3 (subjective) I, (obj.) me, i.e.,
ǎ

a discourse reference to the speaker (Ge 6:17), note: in some contexts, a grammatical singular “I”
should be plural “we” (Jdg 1:3); 2. LN 85.1–85.31 I am here, i.e., an affirmation that one is
present (1Ki 18:8); 3. LN 69.1 Yes, i.e., a marker of affirmation (Jdg 13:11)

22
3:14 I'm who I'm ░░ [Heb. ehyeh] {QQ /the Being}; /Ehyeh [I am or I will be] – CJB; /I AM – most; /I am – ISR;
/I'll be who I'll be;
http://en.wikipedia.org/wiki/I_Am_that_I_Am#Intertestamental_Judaism
23
E.g., on pronunciation of YHWH
(Rabbi Arthur Waskow https://theshalomcenter.org/content/why-yahyhwh )

“The name of God that in transliteration comes out YHWH (Yod-Hei-Waw-Hei)

1) is in my view unpronounceable not because it is are forbidden to pronounce it — that

understanding is a way of avoiding the deeper truth — but because if one tries to do so,
pronouncing these four letters (semi-vowels, semi-consonants; linguists call them aspirate
consonants) WITHOUT any vowels, one simply breathes. … The real Name is BEYOND
pronunciation, unless you consider breathing pronunciation.
As the Siddur (prayer-book) says, "Nishmat kol chai tivarech et SHIMCHA." ("The breathing of
all life praises your Name.") For the Breathing of all life IS Your Name.

2) The notion of YHWH as "the Breath of Life" accords with a deep sense of God as intimate
and transcendent at once. If we have no breath in us, we die. If there is no breath beyond us, we
die.

3) Moreover, it makes profound sense for at least one of the real Names of the real God to be not
a Hebrew word, nor a word … in any single language but in all of them, or in some form of
expression that both underlies and transcends language: just breathing, which all humans of all
peoples do.

4) Still more, Breathing encompasses not only all humans but all life-forms. What the trees
breathe out is what we breathe in; what we breathe out is what the trees breathe in. So YHWH as
a breathing sound evokes "kol ha'neshama," all breathing beings, and "nefesh chaya," all those in
which is the life-breath.
It includes not only specific life-forms but the interwoven life-process, in which all earth - even
aspects that we often think of as not alive, like rocks and the ozone layer - take part in a planetary
breathing.
And one metaphor for the universe itself, since the Big Bang, is that it is experiencing a great
out-breath, in which all the galaxies are continuing to expand into and shape the space-time that
is the Universal Breath.
5) So we could just pause at "YHWH" and breathe. Or we could, as has been the Jewish
convention, substitute some word. That word has traditionally been "Adonai," meaning Lord,
which in Christian tradition became Kyrie, Dominus, Lord.
But this substitute takes us away from the experience of God as Breath of Life, and — in the
thoughts and feelings of many people in our generation —names God in an untruthful way. For
powers that once were beyond all human ken, such as destroying all life on earth or creating new
and literally "inconceivable" species like the spider-goat created by mixing DNA, are now in
human hands.
For many, therefore, God no longer seems a totally transcendent Lord, King, Judge — but the
interwovenness of all, for which the Breath is a somewhat more accurate metaphor.
6) For all these reasons, it is attractive to many people to use "YAH" as a different substitute for
this unpronounceable Name, instead of using "Adonai," "Lord," the conventional substitute.
"Yah," if pronounced with a strong out-breath, gives the feel of the Breath of Life.
This practice simply uses the same Divine Name as is used in many of the Psalms, as in
"HalleluYAH," "Let us praise YAH, the Breath of Life." It is itself one of the traditional Names.
7) In brachot. blessings, this then comes out: "Baruch attah Yah, elohenu . . . " or, using the
feminine pronoun and verb, "Brucha aht Yah, eloheynu. . . " and in translation, either "Blessed
are You, Yah," or "Blessed are You, Breath of Life."
In accord with this change, many of us also change "melech," "king," in the conventional bracha
to "ruach," "breath/wind/ spirit." "Ruach" also has the extremely unusual characteristic of being a
Hebrew word that can take either a masculine or feminine verb. Again, appropriate for God.
Thus the bracha becomes, "Baruch attah [or, "brucha aht"] Yah, eloheynu ruach ha'olam. . ." -
"Blessed are You, Breath of Life, Spirit of the Universe. . . "
8) Perhaps one of the defining characteristics of Jewish renewal is that what — at least in public
— only the High Priest did during Temple days — address the deep meanings of "YHWH"
directly, at noon on Yom Kippur — and what no one at all did in the rabbinic Judaism — we are
now calling forth as a process for the whole Jewish people to explore.
The mind-set that says only the High Priest — therefore no one — can do this is the same mind-
24
3:13 <verse> ░ Cf. parallel expression in

Jdg 13:17 Manoah said to YHWH’s angel, "Tell us your name, so we can honor you when your
announcement comes true."39
Jdg 13:18 YHWH’s angel said to him, "You should not ask me my name, because you cannot comprehend it.

3:14 Ehyeh Asher Ehyeh ░ ‫ֶאֽהְ ֶי֖ה אֲ ֶ ׁ֣שר ֶאֽהְ ֶי֑ה‬

25

[See BW ‘*I am’]

Exo 3:14 Ehyeh Asher Ehyeh

LXX: egō eimi ho ōn (I, I am the one Being)

hayah 1961 asher 834 hayah 1961~~ hayah 1961

/I am the One who is [here and now with you]! – ARJ;
/Ehyeh Asher Ehyeh [I m (/will be) what I am (/will be)] – CJB;
/I am who I am [here and now with you]!;- ARJ;
/I AM WHO I AM – ESV trio, HCSB, NASB, NKJV, NIV trio; ISV, ERV
/I AM WHO AM ~~ HE WHO IS - DRB
/I AM WHAT I AM ~~ I AM
/I AM THAT I AM ~~ I AM – KJV, ASV; JPS, JUB, LITV, MKJV
/I AM that I AM ~~ I AM – NET;
/I am that I am -~~ I am - Bishops, Geneva, LEB
/I am who I am ~~ I AM - GNB
/I Am Who I Am ~~ I AM - GNB, GW
/I am that which I am ~~ I am – ISR;
/I AM THAT WHICH I AM ~~ I AM - YLT
/わたしは、<有って有る者> ~~ <わたしは有る> というかたが - JSS
/나는 스스로 있는 자니라 ~~ 스스로 있는 자 – KRV
I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE ~ I SHALL PROVE TO BE - NWT3
I will Become What I Choose to Become ~~ I Will Become - NWT4
/I will be who I will be'
/I shall be who I shall be' -
/xxxx: I am the eternal God – CEV; /

NET tn The verb form used here is ‫'( אֶ ְהי ֶה‬ehyeh), the Qal imperfect, first person common
singular, of the verb ‫( ָהי ָה‬haya, "to be"). It forms an excellent paronomasia with the name. So
when God used the verb to express his name, he used this form saying, "I am." When his
people refer to him as Yahweh, which is the third person masculine singular form of the same
verb, they say "he is."

Some commentators argue for a future tense translation, "I will be who I will be," because the
verb has an active quality about it, and the Israelites lived in the light of the promises for the
future. They argue that "I am" would be of little help to the Israelites in bondage. But a
translation of "I will be" does not effectively do much more except restrict it to the future. The
idea of the verb would certainly indicate that God is not bound by time, and while he is present
("I am") he will always be present, even in the future, and so "I am" would embrace that as
well (see also Rth_2:13; Psa_50:21; Hos_1:9). The Greek translation of the OT used a
participle to capture the idea, and several times in the Gospels Jesus used the powerful "I am"
with this [what] significance (e.g., Joh_8:58). The point is that Yahweh is sovereignly
independent of all creation and that his presence guarantees the fulfillment of the covenant (cf.
Isa_41:4; Isa_42:6; Isa_42:8; Isa_43:10-11; Isa_44:6; Isa_45:5-7).

Others argue for a causative Hiphil translation of "I will cause to be," but nowhere in the Bible
does this verb appear in Hiphil or Piel.

A good summary of the views can be found in

GH Parke-Taylor (1979), Yahweh, the Divine Name in the Bible.
www.scribd.com/doc/9629729/Yahweh
See among the many articles:
B Beitzel, " Exo_3:14 and the Divine Name: A Case of Biblical
Paronomasia," TJ 1 (1980): 5-20;
CD Isbell, "The Divine Name ehyeh as a Symbol of Presence in Israelite
Tradition," HAR 2 (1978): 101-18;
JG Janzen, "What's in a Name? Yahweh in Exodus 3 and the Wider Biblical
 Exo 3:14 "I'm who I'm" > not "I am who I am"

H595 anoki – Exo 3:12 /I, I -ARJ; /I myself – Fox; /It is I who – NIV; (have sent you)
Isa 52:6 Therefore my people shall know my name: therefore, in that day, behold, I, I am
the one who speak [to them].

H589 ani ‫˒ אֲ נִי‬ănı̂ y, contr. from 595; (1) I, I (2) as for me, I ~ (3) myself,
Isa 48:12; Gen 6:17 -- /And, behold, I, I bring; /As for me, here I am about to bring – Fox; /I, even I
– KJV; /NASB]

‫( ֲאנִי‬ʾ nî): p. (personal 1cs.); ≡ Str 589; TWOT 129—1. LN 92.1–92.3 (subjective) I, (obj.) me, i.e.,
ǎ

a discourse reference to the speaker (Ge 6:17), note: in some contexts, a grammatical singular “I”
should be plural “we” (Jdg 1:3); 2. LN 85.1–85.31 I am here, i.e., an affirmation that one is
present (1Ki 18:8); 3. LN 69.1 Yes, i.e., a marker of affirmation (Jdg 13:11)

26
3:14 I'm [who I'm] ░ (Heb. ehyeh) (The word is a part of the Name YHWH.)

QQ /the Being}; /Ehyeh [I am or I will be] – CJB; /xxx: I AM – most; /I am – ISR; /

http://en.wikipedia.org/wiki/I_Am_that_I_Am#Intertestamental_Judaism

27
‘God’ by itself is but a countable noun, not a person. “God is not a person” as He is not in a place (space),
nor He was, is and will be at a point of time. 'God relates to His creation as a person [≈ 'trans-personal' by
Hans Kung]; He reveals Himself as a person, as Father, in the person of Yeshua the Mashia, the divine
human person, (not as the divine 'God').

“Elohim (= the God in the Scripture) is not a God, nor God.” It is not a name, nor it is something which is a
substitute of name. It does point to the reality behind as to what God is and used as a title. [Note: outside the
Scripture or major religions, some label it Force or Power, inanimate principle.] By itself the word is not
concerned with who God is. Only when we come to grip of ‘who God is’, He is a personal God – not that He
is a personable God, nor that He is a God one has conceptually as a person, but the One who comes as
person-in-relation to mortal humans, in Yeshua Messiah for those who put their faith in Him. In short, God
is not just a person (as if one of many persons in existence somewhere) but is the person who is supra-
personal. Only through Yeshua the Messiah, our approach to God can be an approach which is possible to
another person. [Cf. When C.S. Lewis wrote in Christian Reflections (1995, p. 79) “We must remind
ourselves that Christian theology does not believe God to be a person. It believes Him to be such that in Him
a trinity of persons is consistent with a unity of Deity” the word ‘God’ he used does not mean the God of the
Scripture, that is, Elohim, but rather ‘Godhead’, God the Trinity.]
 “A long habit of not thinking a thing wrong
gives it the superficial appearance of being right.”
~ Thomas Paine.

The truth (as it is in the Scripture)

and the traditions of men
(including their ‘biblical’ truths
and doctrinal claims)
— they are often not one and the same.

When we say or hear ‘God’ in our everyday speech in diverse religious or even non-
religious settings, are we all clear about what we mean by ‘God’?

We can observe easily in our everyday speech: when we say ‘Do you believe God’ the
answers would be (1) yes, (2) No, (3) I don’t know, or (4) Why (or what is) you really
ask.
Even at the superficial level, we can see such a question itself is incomplete. Thus any
answer would be not complete or correct, since we have not made ourselves clear of (1)
what is meant by ‘believe’ and (2) what does it mean by ‘God’. Therefore, we can
realize that it is not whether one believes God or whether God exists. The real question
we have to confront is ‘who God is’, that is, who is the true God. What is the reality
which we call God and refer to?

Almost all of the books and articles published, Christian or otherwise, geared to the
general readers, when they mention ‘God’, fail to reveal who God is and never mention
the personal name of the God. Many are unscriptural and many hide their real nature
behind – children of the Devil (1Jn 3:10) and from the synagogue of Satan (Rev 2:9;
3:9), as Satan himself keeps transforming himself into an angel of light (2Co 11:14).
Superficially it sounds biblical and attractive and wholesome, but underneath they are
full of psychological babbles, spiritual gibberish, with the ultimate god in each of them
is no other than one’s own self in place of the true God. They all sell with a big label
‘God’.

The word ‘God’ alone does not tell who God is. Even when people read the word ‘God’
on every page of their Bible, they may not see it how radically different from ‘God’ of
their everyday vocabulary. This reflects ecumenical and syncretic ‘tolerant’ spirit in the
realm of psychological, spiritual, metaphysical, philosophical and religious thought.
The God of the Scripture is not same as God of any religion or quasi-religion. Their
God of religion is plagiarized from the Scripture and, having disconnected from the
truth, the divine reality, it is re-created after their own image. The problem does not
simply come across in cultic teachings. Instead it is pervasive, having also infected the
(major orthodox) religions of today – to serve the basic human desire turned away from
God’s will. The very desire is to pursue power and pleasure as their purpose their life.
Bliss, nirvana, awakening, and transcendence are the goals to reach (spiritualized
version of ‘possibility’ ‘positive thinking’ ‘purpose-driven-ness’, etc.) by homo
potestas et hedonicus (of power and pleasure) a final stage of its own evolution from
homo sapiens (of wisdom with knowledge and thinking), to see other person ultimately
as a prey to provide them what they crave. Conclusion: when people say God, it is not
God, but God of their own thought. There is only presumed but not genuine common
ground we have together in order that meaningful communication can occur between
each other’s thought about ‘God-being’, even before we can talk about whether one
believes in God.
28
*God as Father

[Needs Editing]
*Father; *Fatherhood

Father as to the Elohim in OT:

Deu 32:6; Isa 63:16a; 64:8 (‘You, O YHWH, are our Father’); Jer 3:4, 19 (call ~ to me ‘My
Father’); Jer 31:9 (a Father to Israel); Mal 2:10 (all have one father – one God); Psa 89:26
Or the Father of His son/sons (2Sam 7:14; 1Chr 17:13; 22:10; 28:6; Psa 68:5; Mal 1:6).
At times the father imagery is present although the term "Father" is not used (‘as to his son or
sons) [Exo 4:22-23; Deu 1:31; 8:5; 14:1; Psa 103:13; Jer 3:22; 31:20; Hos 11:1; Mal 3:17].

In the whole Scripture, the Aramaic word abba (meaning father) to address Elohim is only in
Greek NT in the phrase ‘abba, pater’ with Gk. pater as its translation word – Mk 14:36 (from the
lips of Yeshua); Rm 8:16; Gal 4:6.

Yeshua addressed YHWH Elohim as ‘(my) Father’; referring to their (‘your’) Father He taught
His discples to address their Father as ‘Our Father’ – Mt 6:9.
Over 40x in Pauline Epistles, Elohim is addressed to ‘Father’. Also in 1Pe 1:3; 1Jn 3:1

"*God as Father"

In Lord’s prayer, Yeshua told the disciples to call their God

<Father> (Lk 11:2) - IRENT as <O Abba¡>
<Our Father in heaven> (Mt 6:9) – IRENT as <O Abba¡ — our Father in the heavens>

‘Father’ as to Elohim is an anthropomorphic term reflecting special relationality of Elohim with

Yeshua – also introduced to us by Yeshua Himself. It is not a gender-related, biological-social
construct. [Note unscriptural statement: “God is a Spirit (Jn 4:24 KJV) without sexual parts.” –
Elohim is not a spirt, nor a Spirit; ‘God is a Spirit’ is a serious blunder in KJV translation.
‘Elohim is Spirit’. ‘without sexual parts’ is a frivolous statement.]

[‘Abba’ in Aramaic, the everyday language at the time of Yeshua – as in addressing God as
‘Abba Father!’ (Mk 14:36; Gal 4:6; Rm 8:15b) with a word picture of authority, warmth,
and intimacy of a loving father’s care. (The expression Abba does not mean something like
‘daddy’ as claimed by many parroting.)] [Only those who are privileged to have become
children of God (Jn 1:12) can call Him Father, as He is Father to Yeshua. Prayer is their
privilege and life-line; and He hears them all the time. So-called ‘Universal Fatherhood of
God’ is an unscriptural concept.] [Cf. That one is a child of God, such a person is a child of
God forever. One does not have to work to be such a child – contra legalism.]

[Father! – it is not just of calling (addressing) Him, but confessing

(acknowledgment) that we are His children, a privilege God gave to become to those
becoming to believe in His Son (Jn 1:12).]

[Fatherhood of God. Not anthropomorphism or projection of an image after human

fathers, but from Him true fatherhood comes. Nor it is ‘Universal Fatherhood of
God’. Rather than He is of ours (as if in possession) but God comes to us as Father,
as He is to Yeshua. He is the One who, in His love, sent His son to the world to be
crucified. He is to be called as Father not by imitation or by analogy, but by
invitation of Yeshua to those who have become children of God.]

[Alford – p. 60
pater hēmōn – this was a form of address almost unknown to the Old Covenant; now
and then hinted at, as reminding the children of their rebellion (Isa 1:2; Mal 1:6), or
mentioned as a last resource of the orphan and desolate creature (Isa 63:16); but
never brought out in its fullness, as indeed it could not be, till He was come by
 Willimon and Hauerwas, Lord, Teach Us – The Lord’s Prayer & the Christian Life
pp. 25-33
Stanley Hauerwas
Gilbert T. Rowe Professor of Theological Ethics
http://divinity.duke.edu/academics/faculty/stanley-hauerwas

–p. 25, 26 … When we say “our”, we are not (- to mean- ARJ) ‘being possessive’ (-
that we are the possessor. God graciously comes to us as a father (reclaiming His
own children and restoring the alienated relation– ARJ).
Recognition that this God, the one who created the universe …., the great God of
heaven and earth, has willed to become (reclaim to be) our God’. Before we reached
out to God, God reached out to us and claimed us, promised to be our God, promised
to make us God’s [own] people. Thus, not because of whom we are or what we have
done, but rather because of what God in JC has done, we are privileged to say, “Our
Father”.

Thomas Aquinas says that we are created for no greater purpose than friendship with
God. The “Our” reminds us that we cannot pray without friends. (Prob. the authors
got confused btw ‘friendship’ and ‘love’.)

p. 26 …. Our relationship to God – that we can boldly come to God saying “Our
Father”, is due to God’s choice of us, rather than our choice of God.

p. 30 We say, “Our Father.” In calling God as Father, we are speaking first and
foremost about Jesus’ relationship to God, not our own. That is to say, God is called
Father because we have come to know Jesus as the Son. “Father” and “Son” is the
way we have been taught to name a certain relationship within the inner life of God.
The important thing is not that these two terms are of the male gender, for Christians
have always believed that God is greater than any human concept (x: conceptions) of
gender. What is important is that these names attempt to describe the familial
relationship that is part of God’s own life. We can’t say “Father” without
remembering the Son; we can never know the Father unless the Son reveals the
Father to us. … [With ‘Our Father’,] we are not merely declaring that God created
us. We are saying that, in J.C., God has saved us (- in the sense of ‘restored
relationship’ – AJR). …. we are not looking at creation in order to deduce a Creator,
rather we are looking at the Son in order to know the Father. We’re not saying
something about the origin of creation but rather we are naming the nature of our
salvation (- or rather, relationship – ARJ). Only because Jesus is the Son, do we
know God as “Our Father” [as revealed to u through the Son.]
Our relationship to God as Father finds expression in what is known as the
Apostles’’ Creed: <I believe in God the Father almighty, maker of heaven and earth;
and in JC His only son, our Lord … >
Note that the creed assumes that we know God as Father prior to our knowledge (-
or rather acknowledgment) of God as ‘maker of heaven and earth’… Our knowledge
begins in no generalized, natural way. Rather, we know God only because God has
been revealed to us by Jesus Christ. From our knowledge of God as Father, we are
moved to a new understanding of what is going on in ‘heaven and earth’… The one
who has been revealed to us by Jesus as ‘our Father’ is also Creator.

http://youtu.be/ZC4KR9X6smg Spirit, Soul, and Body Part 1