THE FATHER'S WONDERFUL NAMES AND TITLES

I was introduced to Gods names and titles some years ago while reading through the appendixes of a wonderfully informative work called The Companion Bible by E. W. Bullinger, D. D., which is now my "carry" bible.  Sometime after that, in the basement of Kregal's book store in Grand Rapids, Michigan, I found his small 53-page booklet by the same name, which appears to be his most comprehensive work on the subject.  For anyone not yet acquainted with the biblical research works of E. W. Bullinger, believe me, you will come upon a vast wealth of research diggings that may instantly broaden your scope of the depth and beauty of God's wonderful words of life.

I don't intend to simply re-paraphrase his work here, but using Bullinger's work as a guide to me, I've made it my own, and then have gone beyond his discoveries.  His work has become to me a footpath into discoveries of deeper veins of the Truth in the mind and heart of God, of His desire to become our sufficiency for all of fallen mortalkind's needs and desires.  I do not imply that Bullinger would necessarily agree with conclusions I've come to using some of his work as stepping stones.  However, I use the knowledge of many of his biblical discoveries given in his appendixes in The Companion Bible and other of his works, and in works of others, and especially within God's Word itself, to lead me on to what I believe is greater Truth in the knowledge and understanding of God's wonderful names and titles.

Our Sacrifice

Hebrews 13:15  Therefore (oun), through (di) him (autou) may we bring up (anapherōmen) a sacrifice (thusian) of praise (aineseōs) through (dia) all things (pantos) to the (tō) God (theō).  This (tout) is (esti) a fruit (karpon) of lips (cheileōn) confessing (homologountōn) to the (tō) name (onomati) of him (autou).

"This is a fruit of lips confessing to the name of him (Jesus)" - In the old covenant writings, before the name of 'Jesus' was revealed, the name in to which every knee may bend, and every tongue may confess (Phillipians 2:10-11), mortalkind was to call upon all of God's names for all of their sufficiency.  Since the Day Of Pentecost, the birthday of the one body of Jesus Christ, God's Word teaches believers to confess and believe upon the name of Jesus for wholeness;

Pray To God The Father In The Name Of Jesus

Acts 4:12 And (kai) [there] is (estin) absolutely not (ouk) in (en) absolutely no one (oudeni) other (allō) the (hē) wholeness (sōtēria), because (gar) [there] is (estin) but absolutely not (oude) a name (onoma), one of another kind (heteron), under (hupo) the (ton) heaven (ouranon), the (to) [name] having been given (dedomenon) among (en) mortals (anthrōpois), in (en) which (hō) it is necessary (dei) for us (hēmas) to be made whole (sōthēnai)!”

In the Greek, the use of the triple negatives, ouk, oudeni and oude all together in one sentence, most emphatically emphasize the importance of which name we are to be certain to confess, JESUS!  Before the name of Jesus was available to believe upon and confess, under the old covenant believers had all the names of God the Father upon which mortals could believe and confess, and God the Father would honor the utterances of His names to become the sufficiency in all things for those calling upon Him, depending upon their needs.  Still today, for believers under the new covenant in Jesus' shed blood, we can more closely endear ourselves to the Father by understanding His Word in much more depth about His names and how they were used by old covenant believers in their prayer lives.  The knowledge of all of God's old covenant names, and all the various needs of mortalkind for which they promised sufficiency, show how complete a sufficiency God the Father has made His son, Jesus, to become for us in the new covenant in his blood.  All of those needs are now promised to be met under the one wonderful name of JESUS!  But yet, the names of God the Father are still very precious to Him, and to believers today, because of the knowledge and understanding of the promises they still hold for meeting a believer's every need, and the facets of God's love and compassion which they still reveal.  The believing utterance of any of God the Father's names today still confirm the believer's acknowledgement of His great love and compassion for His children, and express endearment to Him.  It's the Father's heart's desire to become the believer's sufficiency in every life event, so that the believer can stand in His presence without any spot, blemish, sense of sin, guilt, or condemnation, and with no needs whatsoever!  BUT, now in the new covenant in Jesus' poured out blood, through all of our life's events we are to thank God the Father and praise His name for being our sufficiency in each and every thing, through confessing with our lips His name and the name of His son JESUS, whose blood has washed us from every spot and blemish, and has made us fit to be in the Father's presence blameless, the penalty for our sin having been expunged, having been made as righteous as He is, as His dear sons and daughters.

In the new covenant writings Jesus taught his apostles and disciples to pray to God the Father for their every need.  There is no record in God's Word where Jesus taught his disciples to pray to himself.  Jesus taught his disciples to pray to God, his Father and their Father, for all their needs.  Jesus supplied to them a prayer template, or model, commonly referred to as 'The Lord's Prayer', as an example of how to approach God the Father in prayer.  The model shows to us to first organizing the thoughts in our minds in an order of priority which shall be pleasing to God the Father, before confessing them with our mouth.  In the old covenant writings, God the Father asked His people to call upon His name, and he would supply all their needs.  A review of Jesus' prayer model he gave to his disciples shows that praise and thanksgiving to God's name preceded requests to Him to supply any and all of their needs.  In the old covenant writings, God gave us many names of Himself, each name representing a certain general category of mortal need He would supply for us.  So then, why not pray to God the Father praising Him and thanking Him, using any of His unique names as necessary given our needs, and then thank Him in the name of His dear son JESUS.  According to my knowledge and understanding of God's Word this is the proper prayer ettiquete which He has given to us to use to approach Him and receive answers to our prayers.  By uncovering and investigating the contexts where His various names appear, we can assemble a categorical list of His heart's desires to supply all the areas of fallen mortal's needs,  and learn His specific names which those old covenant believers called upon in their prayers, depending on what categories of need they had.  

What Does A Name Represent?

Before proceeding I would like to include Bullinger's introduction in his booklet, in which he explains God the Father's perfect design in the use of His names.

God the Father desired his adopted children, Israel, to speak His names with their lips!  He wanted them to speak His precious names in their prayers to Him for their needs!  He accepted this as an act of their belief and endearment toward Him.  Which of His particular names they spoke with their lips would indicate to Him the category of their need.  The fact that the believer went to the trouble of using one or a combination of His particular names, honored Him, in that they cared enough to pay attention to His names!  This demonstrated believing toward Him!  Their use of any of God the Father's names endeared them to Him.  

Let's begin our exploration into God the Father's names and titles, and the meanings of His names and titles, in the record of Israel's exodus from the bondage and slavery of evil in Egypt, under the leadership of the great old covenant delivering type of Jesus Christ, Moses.  I believe the record of Israel's exodus from the land of bondage and slavery of evil, and then into the abundance of the promised land, is a Law dispensation type of the believer's new birth above in the gift of holy Spirit in this present Grace dispensation, and then their subsequent entrance into the kingdom of God.  As we go backwards in time from this perspective, back into diggings in the old covenant writings, we shall go forward in greater knowledge and understanding, and see visions into the meanings of all the names and titles of God the Father as types to that one name now whereby all mortalkind may now receive wholeness, JESUS!

When Moses was on the mountain and God assigned him to be his representative to help deliver the children of Israel out of the slavery of Egypt, Moses asked God a question; 

Exodus 3:13  I shall go to the sons of Israel and say to them, 'the God (elohiym) of your fathers has sent me to you.'  And they will say to me, 'What is His name?'  What shall I say to them?

Exodus 3:14  And God (elohiym) said to Moses, "'I shall become (hayah) what (asher) I shall become (hayah)!'  Thus you shall say to the sons of Israel..."

Strong's Concordance definition suggests the verb hayah verb can be translated as either be, i.e., am, present tense, or shall become, future tense;

"1961. hayah, haw-yaw'; a prim. root (comp. 1933]; to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary) (Strong, Dictionary 32)" 

You'll notice that I translate the verb hayah (Strong's # 01961) as become.  I do this for several good reasons.  Unless you're into technicalities as I am, you may want to skip over the next paragraph, and assume that it gives several very good reasons why hayah should be translated as become.  The following is a quote from the Theological Wordbook of the Old Testament:

"491 ‏הָיָה‎ (hāyâ) <H1933>, <H1961> to be, become, exist, happen.

This verb appears 3,540 times in Biblical Hebrew, and all of these are in the Qal stem except for twenty-one uses of the Niphal. The verb is related to another Hebrew word meaning "to become," hăwâ (only five times: Genesis 27:29; Isaiah 16:4; Eccles. 2:22; Eccles. 11:3; Neh. 6:6), and the same verb in Biblical Aramaic, hăwâ (71 times). In Akkadian its phonetic equivalent, ewû, means "to turn oneself into, to become like." To express being or existence Akkadian uses not ewû but bashû (much like Ugaritic and Phoenician kûn).

Very seldom in the OT is hāyâ used to denote either simple existence or the identification of a thing or person. This can be illustrated by a quick glance at almost any page of the KJV on which one will find numerous examples of words such as is, are, was, were," in italics, indicating that these are additions by the translators for the sake of smoothness, but not in the Hebrew itself. In such cases the Hebrew employs what is known grammatically as a nominal sentence, which we may define most simply as a sentence lacking a verb or a copula, for example: I (am) the Lord your God; the Lord (is) a sun and shield; the land (is) good; and in the NT, blessed (are) the poor. This almost total lack of hāyâ as a copula or existential particle has led some to use this phenomenon as confirming evidence that "static" thought was alien to the Hebrews, the latter thinking only in "dynamic" categories (see Boman in the bibliography).

—Theological Wordbook of the Old Testament"

Wait a minute:  The translators injected past and present tense verbs into God's Word for the sake of "smoothness"!  My God!  What they do for the sake of "smoothness" completely changes what God's Word says!  Why don't they leave God's Word alone for the sake of Truth!  Personally, I would rather have Truth any day over "smoothness".  

So, going by the authority of the Theological Wordbook of the Old Testament;

1) in spite of the evidence of another closely related Hebrew word meaning "to become," hăwâ, and 

2) the same verb in Biblical Aramaic, hăwâ, meaning "to become", and 

3) in Akkadian its phonetic equivalent, ewû, means "to turn oneself into, to become like", and 

4) their own admission that "Very seldom in the OT is hāyâ used to denote either simple existence or the identification of a thing or person", and 

5) their own explanation that in Hebrew, nominal sentence structures are employed to designate static existence, i.e., no verb or copula is used, 

therefore, all 5 reasons point to the conclusion that in Exodus 3:14, where the verb hayah is used in the text, indicates that the meaning of simple static existence (I AM) is not intended, and the verb should not be translated as an existential particle, but as a future tense verb meaning "to become", i.e., I SHALL BECOME.  

Those who love all the "I AM" thesis stuff, can go on loving it if they want to, that's their choice, but it absolutely cannot be based upon this verse in Exodus 3:14.  They'll need to find some other verse to base it upon.  But they shall need to be very careful that another verse they use doesn't contain the verb hayah as well.  At least three heavyweight scholars I know of, some of the most accomplished, Bullinger, Boman and W. F. Albright, all support the inherent meaning of "to become" in the verb hayah.  The problem with new discoveries, as always, no matter what branch of science, is that the academic world has already become comfortable with the error that has become accepted and taught for so long (centuries in this case) that the error has grown into a giant edifice of error, and many little theoretical edifices of error have sprung up around it.  And all that now becomes a major source of embarrassment to those adamant teachers of it if it all has to be tossed aside now and the truth be recognized.  I don't suppose I need to remind you of how many apostles, prophets, evangelists, pastors and teachers have been murdered in the past by "Church" leaders and their "boards", for proposing such blasphemous things like the earth isn't flat.  How about Luther and his 95 Thesis?

But if we allow hayah in Exodus 3:14 to mean become, i.e., I SHALL BECOME, then Moses becomes put on notice by God that God shall become different names to the children of Israel, as we can now see God has done in His Word.  When we consider all of God's titles and names, we shall see how God has titled and named Himself throughout His Word, to characterize Himself in His different capacities as God, and to define Himself for us so we can see His hearts desire to care for His own creation.  His titles appear to characterize Him in His capacity as God over His creation; while His names appear to characterize Him in His capacity as a Father caring for His children.  

Bullinger, in his Companion Bible, within the marginal notes for Exodus 3:14, says, "I will be what I will be (or become)", indicating he is in agreement with the future tense translation of the verb hayah, in this passage.  When I  reviewed all 75 occurrences of the usage of hayah (Strong's # 1961) in the old covenant texts, taking into consideration the related subject matter from the immediate, local and remote contexts, it quickly became apparent to me that in virtually every record, a state of change from a before condition to an after condition was indicated.  Virtually every record spoke of a condition which changed in the past, is changing in the present, or shall change to something in the future, from one state into another.  This is initially why I believed that the translation of hayah should properly be translated became, become, shall become, etc., because become accurately reflects the change of state of the things indicated in all those records.  I came to this conclusion without the need to read the hayah reference in the Theological Wordbook of the Old Testament .  Any disciple, through experienced use of their faculties from studying God's Word, shall come across many things in translations which don't seem right.  These things must be researched down to the conclusion of the matter, so that the disciple can move on confidently knowing the Truth, which builds belief in God and His son Jesus Christ, and builds a foundation of Truth from which more Truth can be revealed and learned further along down the path of discipleship.

But the God of me shall fill every need of you... Phil. 4:13

For the children of Israel in bondage and slavery in Egypt, God was about to become anything and everything they would need.  After the death of Joseph, during the time of Israel's bondage and slavery in Egypt, the record tells us the midwives believed God (Elohiym) (Exod. 1:17).  It was on account of their believing that Elohiym continued to deal with Israel, "and the people multiplied and waxed very mighty" (Exod. 1:20, KJV).  At this time Elohiym is dealing with children of Israel as Elohiym, emphasizing His creative capacity as the God.  he is not yet dealing with the children of Israel as Jehovah.  Jehovah is the name Elohiym uses for Himself to emphasize His covenant relationship and Fatherly responsibilities over His adopted children of Israel when He adopts them.  2 Chronicles 18:31 reveals this to us:

2 Chronicles 18:31  And it came to pass when the captains of the chariots saw Jehoshaphat, that they said, That is the king of Israel ; and they surrounded him to fight; and Jehoshaphat cried out, and Jehovah helped him; and Elohiym diverted them from him.  

From the point in time of Exodus 3:14 going forward we begin to see Elohiym reveal more and more of His titles and names to the children of Israel, depending upon the circumstances they fall into, and the specific needs they have for Jehovah to BECOME their sufficiency in any and every situation.  The names the Father gave to Himself at different points in Israel's history declare what specific sufficiency He became for Israel.  These names became the names which the old covenant believers were to use to call upon God for His help, signaling to Jehovah their remembrance of how he kept them whole, and their current belief for His sufficiency for their need to keep them whole.  

The tetragrammaton of His name in holy scripture is YHVH.  John 4:24 says "He God is a Spirit (pneuma, i.e., wind)."  So sometimes I will call to Him, "My Yah Vah, my Yah Vah", pronouncing my own wind noise for His name.  The Father is a living being who thrives on attention as does every living thing He has created upon this earth.  All living things honor and respond to expressions of love, after His own heart's desire.  Our expressions of love to Him endears ourselves to Him, declares our believing in Him and His son Jesus Christ and pleases Him greatly.

Since the day of Pentecost, mortalkind has been given the opportunity to enter into a new covenant with the Father, a covenant made and offered through the shed blood of His only begotten son JESUS!  JESUS is the new covenant name all believers are to believe into.  Prayers to the Father for our needs are to be asked for, and thanks given to the Father in the name of JESUS His son.  The Father's names are not obsolete, He will still honor them, forever, because there is no name mightier than His.  But for this present dispensation of Grace, only one precious name has been given through which the Father has become our sufficiency for everything, especially our wholeness, the name of JESUS (Philippians 2:9-11; Eph. 1:17-23)!

A Name, Or A Title, Or Both?

We need to distinguish the difference between a name and a title.  For example:  In the phrase, "Jesus Christ", Jesus is his name, which means in Hebrew, Jehovah the Savior, which his earthly step-father Joseph gave to him as directed by the messenger of God (Mat. 1:19-21), and which comes from the Hebrew Jehoshua or Joshua.  The Christ title which Jesus has earned, means anointed, designating him as the anointed one of God, the source of his divine ordination.  The Hebrew word for Christ is Messiah.  In this we can see how titles are attached to names to help give further identity to the meaning of names, to the purposes and/or accomplishments of the name.  From this example of Jesus name and title, and his actions throughout the new covenant writings, and especially in the gospel writings, I suggest as a general rule that titles used in God's Word distinguish delegated authority and power.  In a title we can see the possession of both the authority to do something and the necessary delegated power (resources) to get it done.  With authority comes the prerogative to delegate it to others either permanently or temporarily, and with power also comes the prerogative to assign it to others either permanently or temporarily, and in whole or in part. 

Although Bullinger gives only 10 names for God in his research, I shall list all the references to God, the abbreviated references to either His titles or names, which references are not pronouns. For example El and Yah.  Although Bullinger doesn't consider these as Titles or names per se, then what else could they be?  They are references to God, so I shall include them as either titles or names depending upon their relationship to other spellings, and allow the readers to decide for themselves their relevance.  After all, how delightfully painful can it be to discover more about the identity of our own spiritual Father, things about His heart's desire to love and care for those who believe?

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GOD'S TITLES - In Order Of Occurrence In The Bible

ELOHIYM - God
First occurrence:                Genesis 1:1

Strong's Number:                430

Root:                                    Alah

Usage:                                 Noun, plural
Number of occurrences:    2,606
Contextual associations:   created (bara) heavens and earth

The first action we see associated with the title Elohiym is that of creation.  The first active voice verb (the subject does the action of the verb) connected with Elohiym, which describes what Elohiym did, is doing, or will do, is bara, to create.  This associates the notion of God in His awesome creative capacity.  I believe it implies all the knowledge and wisdom in the mind of God to be able to conceive the creation, and then inclusive in the title is implied the awesome ability to do it.  God is "The Creator" with the title Elohiym.

Since Elohiym is in the plural, and I can see from reading many other parts of God's Word that He constantly employs other Spirit-based beings in His doings, I believe that the plural refers collectively to the whole creation team of His Spirit-based beings who worked together to create the heavens and the earth under Elohiym's imperative Word.  So then, I believe the title Elohiym refers not to an individual Spirit-based being, but a team of Spirit-based beings under the direction of an individual Spirit-based being, as I believe I can conclude from the review of all of God's other names and titles.  

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EL - God
First occurrence:                Gen. 14:18

Strong's Number:                410

Root:                                    El

Usage:                                 Noun, plural
Number of occurrences:    245
Contextual associations:   possessing (qanah), power and dominion

The first active voice verb which describes the action of the Most High (elyon) God (el) is in verse 19, translated "possessor (KJV)" of the heaven and earth, is qanah, which means possessing the heaven and earth.  Since Elohiym created it, He is possessing it entirely on His own, and therefore has full right of power and dominion over it.  In the context of El here and in other records, I see expressed the concept of God's power and dominion over that which he has created.  In verse 20, El used his power and dominion to deliver Abram's enemies into Abram's hand.  There, El became for Abram, Abram's power and dominion over his enemies.

El is a root word itself.  When we see it used in any other words, such as Elohiym, the El part of the word conveys the idea of God's power and dominion.  This record in Genesis 14, concerning Abram rescuing his brother Lot from the four kings Chedorloamer, Tidal, Amraphel and Arioch, occurred generations before the time of the children of Israel's bondage and slavery in Egypt.  But yet we can see already, just in an early record showing a couple of His titles, how the Most High God became Abram's power and dominion over his enemies.  In the very next record of the occurrence of El, in Gen. 16, we're shown the proper name of God, Jehovah and His El title used together, as He heard and became Hagar's power and dominion over her affliction.

In the immediate context of the first usage of El, Gen. 14, the plural noun El is used with another very descriptive title, an adjective, Elyon, four times, translated "Most High (Elyon) God (El)" in the KJV (Gen. 14:18, 19, 20, 22). 

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ELYON - Most High
First occurrence:                Gen. 14:18

Strong's Number:               5945

Root:                                    Alah

Usage:                                 Adjective

Number of occurrences:    53
Contextual associations:   possessing (qanah), power and dominion

In Genesis 14:18, the adjective elyon qualifies El, in El Elyon, Most High God.  As with El, the first active voice verb which describes the action of the Most High (elyon) God (el) is in verse 19, translated "possessor (KJV)" of the heaven and earth, is qanah, which means possessing the heaven and earth.  

Alah (promise) is the root word for Elyon (most high), which may lead us to consider the ability of the Most High God to keep His covenant promises.  In the occurrences where elyon is obviously used as a reference to God, the specific name or names of God, El, Jehovah, Elohiym, etc., always appear within the immediate context.  Elyon never appears as a standalone reference to God without another name or names present within the immediate context.  Bullinger considers this adjective both a name and a title of God.   

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ALAH - A Promise
First occurrence:                Gen. 24:41

Strong's Number:               423

Root:                                    Alah
Usage:                                 Noun

Number of occurrences:    36
Contextual associations:   a promise, a promised benefit or lack of a promised benefit, of a covenant.  A promised condition, bad or good, that shall come into effect based upon the breaking or keeping of a covenant.

Upon examining the context of all 36 occurrences of alah, it is clear to me that an alah is a specific promise of some kind, and that many times it refers to a specific promise included in a covenant, which could contain many promises.  Therefore, the concept of receiving a promise based upon the breaking or keeping of covenant responsibilities, is more or less inherent in the meanings of words based upon this root word. 

In the record in Genesis 26:26-31, Abimelech seeks a covenant (berith) with Isaac, which would contain the specific promise (alah) that Isaac would do Abimelech no harm.  For Isaac, Elohiym became his sufficiency, blessing him and multiplying his seed (26:24). 

In the record in Deuteronomy 29-, Jehovah, with the new generation of the children of Israel (29:5,11) in the land of Moab, renews His covenant (berith) He made with the old generation in the land of Horeb, and draws their attention to specific promises (alah) (29:12,14,19,20,21; 30:7) contained within the covenant, translated oath, curse and curses in the KJV.  For the new generation of the children of Israel, through His covenant He established with Abraham, Isaac and Jacob, Elohiym became their God.  In Deuteronomy 30:9 Jehovah Elohiym makes some detail promises to them of how He shall become all their sufficiency, IF they keep their covenant responsibilities to Him.

In Joel 2:28-32 is recorded the greatest promise God ever made, the promise of the coming of mortalkind's new birth above, baptism in the gift of holy Spirit from Jesus Christ.  Here and other places the Father gives hints about this promise.  But He had to keep it a secret until after is became fulfilled on the day of Pentecost in Jerusalem somewhere between 25 -28 AD.  Because the hints of this promise were so vague in the old covenant writings, it couldn't be tracked through holy scripture to come to an understanding of what the prophecy meant.  Because of this it became known as the Great Mystery promise.  I believe this is the specific promise along with its new covenant in Jesus' shed blood, to which God's title Alah refers.   

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ELOAH - God
First occurrence:              Deut. 32:15 and 17

Strong's Number:             433

Root:                                  El
Usage:                               noun

Number of occurrences:  57
Contextual associations: Vines Expository Dictionary of Old and New Testament Words goes on to say how no one really knows the origin of the term.  But this doesn't change the rule of thumb that every reference should be studied to find the commonality among all the uses of the word in all of its immediate and local contexts.

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ELAH - God
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EL-SHADDAI - God
First occurrence:

Strong's Number:

Root:                                  El, 
Usage:

Number of occurrences:
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ADON -
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ADONIM -
First occurrence:

Strong's Number:

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--- : ---

ADONAI -
First occurrence:

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THE YEHOVAH NAMES - In Order Of Occurrence In The Bible

A name of the God first appears in Genesis 2:4, as Yehovah (Strong's # 3068), and appears in relationship to the making of the first mortal, Adam.  In that context Elohiym appears with Yehovah as "Yehovah Elohiym".  What the holy scripture present to us immediately is that Elohiym is God to every mortal being, but He is Yehovah to only certain ones, based upon their believing toward Him, and a covenant relationship he makes with them.

Genesis 2:4  

Job 1:6  Now came a day when the sons of Elohim came to present themselves before Yehovah.  Satan came among them also.

YEHOVAH - Yehovah Shall Become Our Coming One!
- First occurrence:  Genesis 2;4

1 Thessalonians 2:11 partially declares how the Father deals with His children, by first calling them near to Him (parakalountes), then He speaks to them tenderly and comforts them (paramuthoumenoi), then He tells them His Word (marturoumenoi), the right way to go. Sometimes more stern actions (chastising) are necessary with children. In Hebrews 12:5-6, if necessary, He will rebuke (elegchomenos), dicipline, i.e. child-train (paidenei), and apply the rod of correction (mastigoi).

YEHOVAH-YIREH - Yehovah Shall See And Provide!
- First occurrence: Genesis 22:14 "And Abraham called out the name of that place 'Jehovah-Jireh,' about which it is said to this day, 'In the mount Yehovah will see.'"

- Strong's Number:  
- Number of occurrences: 1
- Contextual associations: Yehovah provided a ram for Abraham in place of Isaac. Isaac was a type to Jesus Christ, but with sin. Only the shed blood of a man without blemish (sin) could be the atonement for mankind, who would be Jesus Christ, God's son. Yehovah saw the need, and provided a way in which all mankind could be redeemed.

YAH - He Who Is
- First occurrence: Exodus 15:2 "My strength and song is YAH. And He was to me deliverance. This {is} my God and I will glorify Him, the God of my father and I will exalt Him."
- Number of occurrences: 49 - (7 x 7), 43 in the Psalms, 6 outside the Psalms
- Contextual associations: Strength and Deliverance!

YEHOVAH-ROPHECA - Yehovah Shall Become Our Healer!
- First occurrence: Exodus 15:26 "And He said, 'If in hearing you hear the call of Yehovah your Elohiym, and do straight (right) in His eye, and give ear to His commands, and keep all His statutes, all the sicknesses I have allowed on Egypt I will not allow on you. For I Yehovah-Ropheca (Yehovah am healing you).'"
- Number of occurrences: 1
- Contextual associations: In Numbers 12:14 Yehovah heals Miriam; In II Kings 2:21 Yehovah heals the waters; In II Kings 20:5 Yehovah heals King Hezekiah; In II Chronicles 30:20 Yehovah heals the people that came back to Him under King Hezekiah; In Isaiah 57:19 Yehovah promises to heal those near and far who humble themselves and return to Him; In Jeremiah 3:22 the people come back and Yehovah heals them; In Jeremiah 30:17, Yehovah in His great mercy heals His people because they were called an "outcast"; In Hosea 6:1 the people are called back to Yehovah their Elohiym who will heal them.

YEHOVAH-NISSI - Yehovah Shall Become Our Banner!
- First occurrence: Exodus 17:15-16 "And Moses built an alter. And he called its name 'Yehovah-Nissi.' And he said, 'Because a hand {is} on the banner of Yah, war - Yehovah against Amalek will be from generation to generation.'"
- Number of occurrences: 1
- Contextual associations: The "hand" on the banner is that of the enemy trying to pull it down, meaning to steal, kill, and destroy all that it represents. In Numbers, the twelve tribes of Israel are told where to camp with their banners (standards), around the Tabernacle of the Congregation. Each tribe or "house" had a banner which signified its "identity" and "location". Moses' rod was a type of Yah's Banner. Yehovah empowered Moses with this rod (Exodus 4:2-5). As long as Moses held it high (Exodus 17:8-13), Yehovah would be with Israel, and they together would prevail over the army of Amalek, a type of Satan and his heavenly host. The "rod" of Moses is an Old Covenant type to Yehovah's Word! In the New Covenant in Christ's blood, we as believers are to use Yehovah's Word(s) as our Word(s), as Moses used Yehovah's rod as his rod. This will signify our "identity" as sons of Yehovah, and our "location" as standing in Christ!"

YEHOVAH-MEKADDISHKEM - Yehovah Shall Become Our Sanctifier!
- First occurrence: Exodus 31:13
"And spoke Yehovah to Moses saying, 'And you, speak to the sons of Israel saying `Surely my sabbath you shall keep; for a sign it [is] between me and you for your generations, to know that I [am] Yehovah-Mekaddishkem (Yehovah am sanctifying you).`'"
- Number of occurrences: 1
- Contextual associations: Spiritual cleanliness is the Father's desired result and purpose for sanctification. In Genesis 2:3, after Elohiym finished putting back in order that which was destroyed (Genesis 1:1) between Genesis 1:1and 1:2, He blessed and sanctified the seventh day as a day of rest, "...because on it He rested from all His work which Elohiym had created to make." "Blessed" in Genesis 2:3 is the Hebrew word "barak", meaning "to kneel", expressing Elohiym's adoration of that which He had put back in order for His man. Since the reason for the steller heavens to exist is the earth, and the reason for the earth is man, and the reason for man is Elohiym, then the primary object of the Father's adoration is His man. That which is sanctified by the Father is set apart for His special attention, adoration, and love.

YEHOVAH-SHALOM - Yehovah Shall become Our Peace!
- First occurrence: Judges 6:24 "And Yehovah said to him, 'Peace to you. Fear not, you shall not die.' And built there Gideon an alter to Yehovah, and called it 'Yehovah-Shalom (Yehovah send peace).'"
- Number of occurrences: 1
- Contextual associations: Gideon declared that his family was the weakest in Manassah, and that he was the least in the house of his father; "O my Lord, with what shall I deliver Israel (Judges 6:14-15)?" However, Yehovah chose him along with only three hundred other men to deliver Israel from the thousands of Midianites and Amalekites, to bring peace back to Israel. Amalek and the Amalekites are an Old Covenant type to Satan and his heavenly host, who seek only to steal, kill, and destroy the things of Yehovah. Yehovah has caused us to become more than conquerors through Christ (Romans 8:37). If Yehovah has made us more than conquerors, and if Yehovah be for us, then who can be against us (Romans 8:31)? Yehovah is our peace!

YEHOVAH-ZEBAOTH - Yehovah of Hosts!
- First occurrence: I Samuel 1:3 "And that man went up from his city from days to days to worship and to sacrifice before Yehovah-Zeboath (Yehovah of Hosts) in Shiloh."
- Number of occurrences: 243 - (3 x 81)
- Contextual associations: "Yehovah of Hosts" in His Word, declares all of which He is the Father, and His faithfulness as a Father, to it. This name as used throughout His Word declares His commitment to bring to pass His heart's desire, which is to have children and to love them, and to be loved by them, freely. Often, other names of Yehovah, and/or El appear with this name, bringing their influence into the contextual meaning of those passages. Speaking of Yehovah's Fatherhood, Ephesians 3:14 says, "...the Father of our Lord Jesus Christ, of whom the whole family in the heavens and on earth is named, ..." (Young's literal translation).

In Isaiah 51:15, "Yehovah Elohiym" is The Yehovah of Hosts!

Among the kinds of "Hosts" (Heb. - tsebaah) used in Jehovah's Word, the twelve "families" of Israel are mentioned first in Exodus 6:26. The second kind of "tsebaah" is given in Deuteronomy 4:19, referring to the sun, moon, and all the stars, all the "hosts" of heaven. A third kind of "tsebaah" refers to the Gentiles in Judges 4:2, which "hosts" were not of the God.

The place to stay of Yehovah of Hosts shall be Mount Zion (Isaiah 18:7).

YEHOVAH-ELYON - Yehovah The Most High (Haven't researched this one yet)
- First occurrence: Psalms 7:17
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YEHOVAH-TSIDKENU - Yehovah Shall Become Our Righteousness!
- First occurrence: Jeremiah 23:5-6 "'Behold, the days come,' says Yehovah, 'that I will set up for David a righteous branch (tsemach), and a King shall reign and act wisely, and will do justice and righteousness in the land. In his days will be saved Judah, and Israel shall dwell safely. And this {is} his name {by} which he will be called, 'Yehovah Our Righteousness.'"
- Number of occurrences: 1
- Contextual associations: In Jeremiah 23:5 Yehovah mentions a "righteous branch (tsemach)." "Tsemach" is used twelve times in the books of the Old Covenant, and in 5 occurrences (Isaiah 4:2, Jeremiah 23:5, 33:15, Zechariah 3:8, 6:12) used prophetically referring to our Lord and Savior Jesus Christ. Yehovah-Tsidkenu is a name of the coming Christ, given because of a major aspect of Christ's redeeming work, which is to cause those who come to Yehovah through him, to become the very righteousness of Yehovah! "For him (Jesus Christ) who knew not sin, for us He (Yehovah) made (Jesus Christ) sin, that we might become {the} righteousness of God (Yehovah) in him (Christ Jesus) (2 Corinthians 5:21)."

YEHOVAH-SHAMMAH - Yehovah Shall Be There!
First occurrence: Ezekiel 48:35
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YEHOVAH-ROHI - Yehovah Shall Become My Shepherd!
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YEHOVAH - ZEBAIOTH -
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YEHOVAH-MECHADESCHEM -
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