What does Yahweh mean in the Bible?

Greek / Hebrew Translation Occurance
יְהוָ֖ה the proper name of the one true God. 839
יְהוָ֔ה the proper name of the one true God. 716
יְהוָֽה the proper name of the one true God. 568
יְהוָה֙ the proper name of the one true God. 558
יְהוָ֑ה the proper name of the one true God. 529
יְהוָ֣ה the proper name of the one true God. 440
יְהוָ֥ה the proper name of the one true God. 312
יְהוָ֗ה the proper name of the one true God. 284
יְהוָ֛ה the proper name of the one true God. 244
יְהוָ֜ה the proper name of the one true God. 166
יְהוָ֤ה the proper name of the one true God. 139
יְ֭הוָה the proper name of the one true God. 135
יְהוָ֨ה the proper name of the one true God. 81
לַיהוָֽה the proper name of the one true God. 71
לַיהוָ֖ה the proper name of the one true God. 66
יְ֝הוָ֗ה the proper name of the one true God. 64
לַֽיהוָ֔ה the proper name of the one true God. 60
יְהוָ֧ה the proper name of the one true God. 59
לַיהוָ֑ה the proper name of the one true God. 57
יְהוָה֮ the proper name of the one true God. 50
לַֽיהוָה֙ the proper name of the one true God. 42
לַיהוָ֣ה the proper name of the one true God. 38
לַֽיהוָֽה the proper name of the one true God. 36
לַֽיהוָ֑ה the proper name of the one true God. 33
יְהוָ֤ה ׀ the proper name of the one true God. 28
יְֽהוָ֗ה the proper name of the one true God. 28
יְהוָ֨ה ׀ the proper name of the one true God. 27
לַֽיהוָ֖ה the proper name of the one true God. 27
יְהוָ֞ה the proper name of the one true God. 26
לַיהוָ֔ה the proper name of the one true God. 24
יְהוָ֣ה ׀ the proper name of the one true God. 24
יְהוָה֒ the proper name of the one true God. 23
יְהוָ֡ה the proper name of the one true God. 20
؟ יְהוָֽה the proper name of the one true God. 19
בַּֽיהוָ֔ה the proper name of the one true God. 18
יְהוָ֥ה ׀ the proper name of the one true God. 16
לַיהוָ֥ה the proper name of the one true God. 15
יְ֠הוָה the proper name of the one true God. 14
וַֽיהוָה֙ the proper name of the one true God. 13
؟ יְהוָ֑ה the proper name of the one true God. 13
וַֽיהוָ֖ה the proper name of the one true God. 13
יְהוָ֕ה the proper name of the one true God. 12
יְהוָה֩ the proper name of the one true God. 12
וַיהוָ֖ה the proper name of the one true God. 12
בַּיהוָ֑ה the proper name of the one true God. 10
יְהֹוָ֖ה the proper name of the one true God. 9
לַֽ֭יהוָה the proper name of the one true God. 9
לַיהוָה֙ the proper name of the one true God. 9
לַ֭יהוָה the proper name of the one true God. 9
בַּיהוָ֣ה the proper name of the one true God. 8
יְהוָֽה־ the proper name of the one true God. 8
לַֽיהוָ֗ה the proper name of the one true God. 8
בַּֽיהוָ֖ה the proper name of the one true God. 8
וַיהוָ֣ה the proper name of the one true God. 8
בַּֽיהוָ֑ה the proper name of the one true God. 7
וַֽיהוָ֗ה the proper name of the one true God. 7
יְה֘וָ֤ה the proper name of the one true God. 7
בַּיהוָֽה the proper name of the one true God. 7
לַיהוָ֗ה the proper name of the one true God. 7
יְה֫וָ֥ה the proper name of the one true God. 6
יְהֹוָ֑ה the proper name of the one true God. 6
יְהֹוָ֗ה the proper name of the one true God. 6
בַּיהוָ֖ה the proper name of the one true God. 6
בַּֽיהוָה֙ the proper name of the one true God. 5
לַ֝יהוָ֗ה the proper name of the one true God. 5
וַֽיהוָ֞ה the proper name of the one true God. 5
לַֽיהוָ֥ה the proper name of the one true God. 5
אֲדֹנָ֑י my lord 5
אֲדֹנָ֖י my lord 5
וַֽיהוָ֔ה the proper name of the one true God. 5
מֵיְהוָ֖ה the proper name of the one true God. 5
לַיהוָה֒ the proper name of the one true God. 4
יְהוָ֧ה ׀ the proper name of the one true God. 4
؟ יְ֭הוָה the proper name of the one true God. 4
בַּיהוָ֥ה the proper name of the one true God. 4
וַֽיהוָ֥ה the proper name of the one true God. 4
לַיהוָ֨ה the proper name of the one true God. 4
וַיהוָ֞ה the proper name of the one true God. 4
יְהֹוָ֥ה the proper name of the one true God. 4
וּ֝מֵיְהוָ֗ה the proper name of the one true God. 4
מֵיְהוָֽה the proper name of the one true God. 4
؟ יְהוָ֔ה the proper name of the one true God. 4
! יְהוָֽה the proper name of the one true God. 3
לַֽיהוָ֣ה the proper name of the one true God. 3
אֲדֹנָ֗י my lord 3
יְ֝הוָה the proper name of the one true God. 3
לַֽיהוָה֒ the proper name of the one true God. 3
וַֽיהוָ֛ה the proper name of the one true God. 3
לַיהוָ֣ה ׀ the proper name of the one true God. 3
לַיהוָ֛ה the proper name of the one true God. 3
לַֽיהוָ֛ה the proper name of the one true God. 3
יְ֭הֹוָה the proper name of the one true God. 3
בַּ֭יהוָה the proper name of the one true God. 3
וַֽ֝יהוָ֗ה the proper name of the one true God. 3
בַֽיהוָה֙ the proper name of the one true God. 3
יְהֹוָה֙ the proper name of the one true God. 3
וַיהוָ֛ה the proper name of the one true God. 3
וַיהוָ֤ה the proper name of the one true God. 3
לַיהוָ֡ה the proper name of the one true God. 3
אֲדֹנָי֙ my lord 3
יְהֹוָֽה the proper name of the one true God. 3
؟ יְהוָ֖ה the proper name of the one true God. 3
וַֽיהוָ֤ה the proper name of the one true God. 3
וַֽיהוָ֡ה the proper name of the one true God. 2
בַֽיהוָ֖ה the proper name of the one true God. 2
אֲדֹנָ֥י my lord 2
יְהֹוָ֣ה the proper name of the one true God. 2
אֲ֝דֹנָ֗י my lord 2
לַיהוָ֥ה ׀ the proper name of the one true God. 2
בַּֽיהוָ֗ה the proper name of the one true God. 2
בַיהוָ֑ה the proper name of the one true God. 2
בַּיהוָ֔ה the proper name of the one true God. 2
: יְהוָ֔ה the proper name of the one true God. 2
בַֽיהוָ֔ה the proper name of the one true God. 2
יְ֝הֹוָ֗ה the proper name of the one true God. 2
בַּיהוָ֛ה the proper name of the one true God. 2
לַֽיהוָ֜ה the proper name of the one true God. 2
؟ לַיהוָֽה the proper name of the one true God. 2
! יְהוָ֑ה the proper name of the one true God. 2
לַיהוָ֤ה the proper name of the one true God. 2
יְהֹוָ֔ה the proper name of the one true God. 2
מֵיְהוָ֑ה the proper name of the one true God. 2
וַֽיהוָ֣ה the proper name of the one true God. 2
מֵֽיהוָ֔ה the proper name of the one true God. 2
כַּיהוָ֣ה the proper name of the one true God. 2
מֵ֭יְהוָה the proper name of the one true God. 2
יְהֹוָ֛ה the proper name of the one true God. 2
לַֽיהֹוָ֑ה the proper name of the one true God. 2
וַיהוָ֥ה the proper name of the one true God. 2
לַֽיהוָ֨ה ׀ the proper name of the one true God. 1
וַֽ֭יהוָה the proper name of the one true God. 1
בַּ֝יהוָ֗ה the proper name of the one true God. 1
וַ֝יהוָ֗ה the proper name of the one true God. 1
וְ֝לַֽיהוָ֗ה the proper name of the one true God. 1
מֵיהוָ֥ה‪‬‪‬‪‬ the proper name of the one true God. 1
יְהוִ֜ה the proper name of the one true God. 1
לַֽ֝יהוָ֗ה the proper name of the one true God. 1
לַיהוָ֪ה the proper name of the one true God. 1
؟ לַ֝יהוָ֗ה the proper name of the one true God. 1
؟ לַיהוָ֑ה the proper name of the one true God. 1
יְהוָ֪ה the proper name of the one true God. 1
לֹ֗א not 1
לְהַכְעִ֔יס to be angry 1
וּבַיהוָ֥ה the proper name of the one true God. 1
לַיהוָה֮ the proper name of the one true God. 1
שֶׁיֲהוָ֥ה the proper name of the one true God. 1
יְהוָֽהּ‪‬‪‬ the proper name of the one true God. 1
יְ֝הוָה‪‬ the proper name of the one true God. 1
בַֽיהוָ֣ה the proper name of the one true God. 1
יְהוָ֘ה the proper name of the one true God. 1
! יְהוָ֔ה the proper name of the one true God. 1
מֵיְהוָ֤ה the proper name of the one true God. 1
יְה֫וָה the proper name of the one true God. 1
יָמִ֥ים day 1
וַ֭יהוָה the proper name of the one true God. 1
וַ֖יהוָ֣ה the proper name of the one true God. 1
בַּֽיהוָ֨ה ׀ the proper name of the one true God. 1
מֵֽיהוָ֗ה Jehovah—used primarily in the combination ‘Lord Jehovah’. 1
יְהוָ֓ה the proper name of the one true God. 1
יְהוָ֬ה the proper name of the one true God. 1
בַּֽ֭יהוָה the proper name of the one true God. 1
יְהוָ֓ה ׀ the proper name of the one true God. 1
לַיְהוָה֙ the proper name of the one true God. 1
בַּֽיהוָה֮ the proper name of the one true God. 1
! לַֽיהוָ֔ה the proper name of the one true God. 1
לַיהוָ֖֣ה the proper name of the one true God. 1
יְהוָ֥֣ה the proper name of the one true God. 1
בַּֽיהוָ֤ה ׀ the proper name of the one true God. 1
בַיהוָ֨ה the proper name of the one true God. 1
לַ֠יהוָה the proper name of the one true God. 1
לַֽיהוָה֮ the proper name of the one true God. 1
מֵיְהוָ֥ה the proper name of the one true God. 1
בַּיהוָ֤ה the proper name of the one true God. 1
מֵֽיְהוָ֑ה the proper name of the one true God. 1
כַּיהוָ֖ה the proper name of the one true God. 1
וַיהוָ֗ה the proper name of the one true God. 1
וַֽיהוָה֮ the proper name of the one true God. 1
בַֽיהוָ֗ה the proper name of the one true God. 1
בַּיהוָ֨ה the proper name of the one true God. 1
בַּֽיהוָ֤ה the proper name of the one true God. 1
לַיהוָ֜ה the proper name of the one true God. 1
וַיֹּ֗אמֶר to say 1
אֲ‍ֽדֹנָ֗י my lord 1
אֲדֹנָ֪י my lord 1
לַאֲדֹנֵ֑ינוּ my lord 1
אֲדֹנָ֤י ׀ my lord 1
וַאדֹנָ֞י my lord 1
יְהוָ֤֨ה the proper name of the one true God. 1
יְהֹוָ֤ה the proper name of the one true God. 1
יְּהוָ֑ה the proper name of the one true God. 1
בַּֽיהוָ֣ה the proper name of the one true God. 1
לַיהֹוָֽה the proper name of the one true God. 1
מֵיְהוָה֙ the proper name of the one true God. 1
וְלַֽיהוָ֖ה the proper name of the one true God. 1
וּבַֽיהוָ֣ה the proper name of the one true God. 1
؟ בַּיהוָֽה the proper name of the one true God. 1
הַֽיהוָה֙ the proper name of the one true God. 1
מֵֽיְהוָ֖ה the proper name of the one true God. 1
יְהֹוָ֧ה the proper name of the one true God. 1
לַיהֹוָ֗ה the proper name of the one true God. 1
בַּיהֹוָ֣ה the proper name of the one true God. 1
וַיהוָה֙ the proper name of the one true God. 1
--לַֽיהוָ֔ה the proper name of the one true God. 1
לַֽיהוָ֡ה the proper name of the one true God. 1
؟ יְהוָה֙ the proper name of the one true God. 1
מֵֽיְהוָ֔ה the proper name of the one true God. 1
לַיהוָ֞ה the proper name of the one true God. 1
! יְהוָ֖ה the proper name of the one true God. 1
מֵֽיהוָ֖ה the proper name of the one true God. 1
לַיהוָ֧ה the proper name of the one true God. 1
יְהֹוָ֔ה‪‬‪‬ the proper name of the one true God. 1
יְהֹוָ֨ה the proper name of the one true God. 1
וַֽיהֹוָ֖ה the proper name of the one true God. 1
כַּיהוָ֥ה the proper name of the one true God. 1
נִרְאָ֖ה to see 1

Definitions Related to Yahweh

H3068


   1 the proper name of the one true God.
      1a unpronounced except with the vowel pointings of 0136.
      Additional Information: Jehovah = “the existing One”.
      

H136


   1 my lord, lord.
      1a of men.
      1b of God.
   2 Lord—title, spoken in place of Yahweh in Jewish display of reverence.
   

H559


   1 to say, speak, utter.
      1a (Qal) to say, to answer, to say in one’s heart, to think, to command, to promise, to intend.
      1b (Niphal) to be told, to be said, to be called.
      1c (Hithpael) to boast, to act proudly.
      1d (Hiphil) to avow, to avouch.
      

H7200


   1 to see, look at, inspect, perceive, consider.
      1a (Qal).
         1a1 to see.
         1a2 to see, perceive.
         1a3 to see, have vision.
         1a4 to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out.
         1a5 to see, observe, consider, look at, give attention to, discern, distinguish.
         1a6 to look at, gaze at.
      1b (Niphal).
         1b1 to appear, present oneself.
         1b2 to be seen.
         1b3 to be visible.
      1c (Pual) to be seen.
      1d (Hiphil).
         1d1 to cause to see, show.
         1d2 to cause to look intently at, behold, cause to gaze at.
      1e (Hophal). 1e1 to be caused to see, be shown. 1e2 to be exhibited to.
      1f (Hithpael) to look at each other, face.
      

H3117


   1 day, time, year.
      1a day (as opposed to night).
      1b day (24 hour period).
         1b1 as defined by evening and morning in Genesis 1.
         1b2 as a division of time.
            1b2a a working day, a day’s journey.
      1c days, lifetime (pl.
      ).
      1d time, period (general).
      1e year.
      1f temporal references.
         1f1 today.
         1f2 yesterday.
         1f3 tomorrow.
         

H3707


   1 to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath.
      1a (Qal).
         1a1 to be vexed, be indignant.
         1a2 to be angry.
      1b (Piel) to provoke to anger.
      1c (Hiphil).
         1c1 to vex.
         1c2 to vex, provoke to anger.
         

Frequency of Yahweh (original languages)

Frequency of Yahweh (English)

Dictionary

Fausset's Bible Dictionary - Yahweh
(See JAH; JEHOVAH.)
Webster's Dictionary - Yahweh
Alt. of Jahve

Sentence search

Tebaliah - (tehb uh li' uh) Personal name meaning, “Yahweh has dipped, that is, purified,” or “loved by Yahweh,” or “good for Yahweh
Jah - (jah) Short form of divine name Yahweh in Psalm 68:4 (KJV) and in many proper names. See God ; Yahweh
Mikneiah - (mihk nee' uh) Personal name meaning, “Yahweh acquires” or “Yahweh creates
Jehovah - (jeh hoh' vuh) English transliteration of Hebrew text's current reading of divine name Yahweh. Hebrew text, however, represents scribe's efforts to prevent people from pronouncing the divine name by combining consonants of Yahweh and vowels of Hebrew word adonai (“Lord”) so readers would pronounce adonai rather than risk blasphemy by improperly pronouncing divine name. See God ; Lord ; Yahweh
Athlai - (ath' lawee) Personal name meaning, “Yahweh is exalted. ” A man who agreed under Ezra's leadership to divorce his foreign wife and return to faithfulness to Yahweh
Jahvism - (1):...
The religion or worship of Yahweh (Jehovah), or the system of doctrines, etc. ...
(2):...
Use of Yahweh as a name of God
Bedeiah - (bee dee' iuh) Personal name meaning, “Yahweh alone” or “branch of Yahweh
Bealiah - (bee uh li' uh) Personal name meaning, “Yahweh is Lord. ” Literally, “Yahweh is baal
Isshijah - (ihss sshi' jah) Personal name meaning, “let Yahweh forget. Israelite who had married a foreign wife, threatening Israel's total allegiance to Yahweh in time of Ezra (Ezra 10:31 )
Remaliah - (rehm uh li' uh) Personal name meaning, “may Yahweh be exalted” or “Yahweh adorned
Jahweh - See Yahweh
Jehovah - See Yahweh
Bukki - (buhk' ki) Personal name shortened from Bukkiah, meaning, “Yahweh proved” or “Yahweh has emptied
Chronicles, Theology of - The Israelites had lost not only the temple of Yahweh and self-rule through their Davidic king, but also the promised land itself. They sought to maintain their identity as the people of Yahweh within communities transplanted in a foreign land. Chronicles provides details about the exile and other disasters, an explanation of the return from exile and other blessings, a defense of certain religious and political institutions, and an implicit call for the community to behave faithfully toward Yahweh. First, Chronicles illustrates more fully how Israel's prosperity and success are the results of Yahweh's blessing. In Chronicles, Israel's unfaithfulness is identified as "forsaking Yahweh, " or not properly "seeking Yahweh. " "Seeking Yahweh" implies a total response to God. In order to "seek Yahweh" one turns to, prays to, inquires of, trusts, praises, and worships Yahweh and no other god. Most important, one does so through the proper religious means and in the proper place, that is, in the presence of the ark of Yahweh or the temple. On the other hand, "forsaking Yahweh" entails the opposite. More than idolatry, it is unfaithfulness demonstrated by failing to turn to Yahweh, neglecting God's temple, and ignoring God's ordained religious and political institutions, the levitical priesthood, and the Davidic king. Brief narrative comments are interspersed among these lists, which reveal Yahweh's interactions with those who trust him (4:10; 5:20-22) and with those who are unfaithful (2:3; 5:25-26; 9:1). When a king seeks Yahweh, he is blessed; when a king forsakes Yahweh, he comes to grief. 1 Samuel 28 ), and not from Yahweh (10:13-14). Rather, one reads almost exclusively about David's positive interactions with Yahweh. Through the juxtaposition of contrasting scenes, the story presents a reciprocal relationship between David (with all Israel) and Yahweh. This relationship demonstrates the principle of seeking Yahweh. Yahweh establishes the kingdom of David, granting popular support, military victory, and a lasting dynasty (chaps. David, in turn, establishes the proper worship of Yahweh in regard to the ark, the appointment of religious officials, and preparations for the temple (chaps. Solomon established the proper worship of Yahweh, carrying out the construction of the temple. Yahweh established him, granting him wisdom, peace, and prosperity (2 Chronicles 1-9 ). ...
Having demonstrated the historical pattern of Yahweh's interaction with Israel through material on Saul, David, and Solomon, Chronicles portrays the subsequent kings of Judah in quick succession (2 Chronicles 10-36 ). If the king (usually with the people) engages in some form of seeking Yahweh, then Yahweh blesses him with military success, wealth, and the ability to execute building projects. If the king forsakes Yahweh, then he and the people meet with a reversal of fortune. As a result, the Babylonians, used by Yahweh, destroy the temple and carry the people off into exile (36:11-21). The people of the north are still reckoned among the people of God, but are portrayed as having forsaken Yahweh by rejecting the institutions of the Davidic monarchy, the levitical priesthood, and the Jerusalem temple (see 2 Chronicles 13:4-1275 ; 11:13-15 ; and particularly Abijah's homiletical speech 2 Chronicles 13:4-12 ). ), however, the south could welcome its people to return and worship Yahweh (2 Chronicles 30:1,6-9 ). For the sake of the people of Israel, Yahweh established the rule of David (1 Chronicles 14:2 ), a king who sought God and established the proper institutions of worship. God promised David that a dynastic successor would sit on the throne of Yahweh's kingdom forever (1 Chronicles 17:11-14 ), although it was required that the king faithfully seek Yahweh (1 Chronicles 28:6-7,9 ). The Davidic monarchs held the primary responsibility for establishing and maintaining the proper worship of Yahweh. They could abandon the forms of Yahweh worship (Ahaz and Manasseh) or restore them (Hezekiah and Josiah). They sat on Yahweh's throne (1 Chronicles 17:14 ; 28:5 ; 29:23 ). They represented the people in corporate petition before Yahweh (2 Chronicles 6:18-42 ; 14:11 ; 20:5-12 ). When the people of the northern kingdom rejected this institution, they forsook Yahweh (1618254773_9 ). Chronicles, presenting this perspective of the Davidic monarchy at a time when Israel was under foreign dominion, projects hope for the return of a Davidic king to the throne of Yahweh. ...
The Worship of Yahweh and the Levitical Priesthood . Even though Chronicles is structured around the Davidic monarchs, the main subject and true core of the story is Israel's relationship to Yahweh. Chronicles focuses on how this relationship was expressed through the establishment and maintenance of the institutions that represented the presence of Yahweh: the ark of the covenant, Jerusalem, the temple, the sacrificial system, the officiating priests, their levitical assistants and musicians, and the Davidic king, who sat on Yahweh's throne. As these institutions fared, and, therefore, Israel's relationship with Yahweh, so fared the well-being of the nation. Chronicles views Israel's failure to seek Yahweh humbly and in accord with the proper means of worship as the cause of the exile. ...
The levitical priesthood operated jointly with the Davidic monarchy in preserving the correct forms of seeking Yahweh, of maintaining the proper relationship with God. Moreover, when the Davidic lineage instituted by Yahweh was threatened, they stepped in to preserve it (2 Chronicles 22:10-23:21 ). According to Chronicles, the northern kingdom forsook Yahweh by rejecting the institution of the levitical priesthood, as they rejected the Davidic monarchy (2 Chronicles 11:13-15 ; 13:8-12 ). To whichever group it refers, however, it generally identifies them as an entity responsible before Yahweh. When the division between the north and south occurs, those who comprise all Israel must decide whether or not to seek Yahweh (2 Chronicles 11:13-17 ). All are accountable before Yahweh. Even in the few narrative comments in the genealogical material of the first nine chapters a world in which Yahweh is the primary agent of history is evident. The existence of Yahweh and his supreme sovereignty are foregone conclusions. Chronicles does not seek to prove them, but to show how Yahweh Acts in the life of Israel and why. To be sure, Yahweh may choose to speak prophetically through a foreign king (2 Chronicles 35:21 ; 36:22-23 ); he might even choose to manipulate nations such as Egypt or Babylon in order to achieve his ends. They choose whether they will seek or forsake Yahweh. Access to the mercy of Yahweh and to restoration is always available to Israel, even if they should bring themselves to near extinction. Relationship to Yahweh is still of ultimate importance. One's situation may be reversed, depending on whether or not one seeks or forsakes Yahweh. Through a re-presentation of their past, Chronicles calls the believing community to a proper relationship with Yahweh and offers them the hope of blessing
Jochebed - (jahk' eh buhd) Personal name meaning, Yahweh's glory. Her name includes the divine name Yahweh, evidence that the name Yahweh was known before the time of Moses
Jehoash - (juh hoh' assh) Personal name meaning, “Yahweh gave
Jehoram - (jih hoh' ruhm) Personal name meaning, “Yahweh is exalted
Hacaliah - (hac uh li' uh) Personal name meaning, “wait confidently on Yahweh
Ramiah - (ruh mi' uh) Personal name meaning, “Yahweh is exalted
Jesimiel - (jih ssihm' ih ehl) Personal name meaning, “Yahweh places
Josedech - (jahss' eh dehk) Personal name meaning, “Yahweh acts in righteousness
Jaareshiah - (jay' uh rih sshi' uh) Personal name meaning, “Yahweh plants
Raddai - (rad day i) Personal name meaning, “Yahweh rules
Beraiah - (bih rawee' ah) Personal name meaning, “Yahweh created
Pelaliah - (peh luh li' uh) Personal name meaning, “Yahweh intercedes
Jehoaddan - (jee hoh ad' duhn) Personal name meaning, “Yahweh is bliss
Yah - Shortened form of Yahweh, the Hebrew name for the God of the covenant
Amasiah - (aym uh ssi' uh) Personal name meaning “Yahweh has borne
Haggiah - (huhg gi' uh) Personal name meaning, “Yahweh is my festival
Jaaziah - His name means, “Yahweh nourishes
Jeriah - (jih ri' uh) Personal name meaning, “Yahweh saw
Azaliah - (az uh li' ah) Personal name meaning, “Yahweh has reserved
Hoshama - (hahssh' uh muh) Personal name, an abbreviated form of Jehoshama, “Yahweh heard
Azaniah - (az uh ni' ah) Personal name meaning, “Yahweh listened
Hasadiah - (hass uh di' uh) Personal name meaning, “Yahweh is gracious
Dodavah - (dahd' uh vah) or DODAVAHU (doh da vuh' hyoo) Personal name meaning, “beloved of Yahweh
Hazaiah - (huh zi' uh) Personal name meaning, “Yahweh sees
Reelaiah - (ree' ehl i' uh) Personal name meaning, “Yahweh has caused trembling
Ribai - (ri' bay i) Personal name meaning, “Yahweh contends
Zimmah - (zihm' muh) Personal name; perhaps an abbreviation of “Yahweh has considered or resolved
Adonai - (Exodus 6) It is the perpetual substitute for the name Yahweh
Covenant - Joshua and the Gibeonites bound themselves, by oath, to live in peace together (Joshua 9:15 ), although Yahweh commanded that Israel was not to bind themselves to the people living in the land of Canaan (Deuteronomy 7:2 ; Judges 2:2 ). Because a covenant confirmed between two human parties was bilateral, some scholars have concluded that the covenant Yahweh established with human beings is also bilateral. These two purposes, the reminder of deliverance and the information on administration of affairs in daily life, appear in Yahweh God's covenanting with his people but in radically different ways. ...
Did biblical writers borrow from pagan sources when they wrote about Yahweh God's covenantal activities on behalf of and his relationships with his people? There is no reference of any kind in the Bible that this was done. The most satisfactory and acceptable position is that Yahweh God is the source and originator of the entire covenant concept and phenomenon. Pagan kings gave concrete expression, in their proud and self-sufficient attitudes, to what Yahweh God had implanted and maintained within his created cosmos. When did Yahweh God first establish his covenant? What was the nature of that initial covenant? According to biblical revelation, did Yahweh God, after the initial one, establish any more covenants?...
The Old Testament . Other scholars, who accept Genesis as a record of Yahweh's revelation, also have difficulty accepting that God established his covenant when he created the cosmos mainly because of the lack of direct verbal reference to it. When Yahweh God first spoke to Noah, he said he was going to wipe humankind from the face of the earth (Genesis 6:7 ). But why, if God covenanted when he created, is the word "covenant" not in Genesis 1-2 ? Those who wish to speak of only the covenant of grace, referred to briefly and indirectly in the Noahic account (Genesis 6-9 ), believe that some of the basic elements of the covenant of grace were enunciated when Yahweh God promised victory through the woman's seed (Genesis 3:14-16 ). When Yahweh God covenanted with David, according to 2 Samuel 7 , the term "covenant" does not appear but when David referred to what Yahweh had said and done, he said, "Has he not made with me an everlasting covenant?" (2 Samuel 23:5 ; cf. ...
Yahweh God did more; he spoke of assured blessings. ...
Yahweh's covenant agents were tempted by Satan. They doubted Yahweh's words; they accepted the lie. They broke the covenantal relationship between Yahweh and themselves. But Yahweh did not break his covenant with creation and his vicegerents. Yahweh, graciously maintaining his mandates, revealed that Adam and Eve could still work under them. Spiritual fellowship was restored by Yahweh's assurance that the woman's seed would be victorious over Satan and his seed. Then Yahweh added another dimension to this covenantal relationship. Yahweh revealed how this was to be done by adding to his creation covenant the redemptive and restorative promises and implied stipulations of faith and obedience. As Yahweh God continued revealing himself, and how the redemptive/restorative "second covenant" was to be administered, it was always done with the context and framework of the creation covenant. Because the covenant of grace received direct and fuller "divine attention" as Yahweh God revealed his kingdom plan, goal, and certain consummation, many biblical students and scholars have concentrated their attention on it, failing to see, understand, or believe its position and role within the context and framework of the creation covenant that Yahweh certainly maintained and continues to maintain as he carries out and fulfills his plan and goal for his ever enduring kingdom. Yahweh assured Noah that his covenant of creation and its correlate, the covenant of gracious redemption and restoration, would be maintained with him and his family (6:18). Yahweh responded to Noah's worship and determined to continue his relationship with the cosmos (8:20-9:17). This assurance concerning the continuity of the creation covenant certainly includes the implication that Yahweh would continue his gracious redemptive/restorative covenant. This continuity would be worked out particularly with Shem, blessed by Yahweh to serve as the builder of the tent that even Ham's offspring, Canaan, would enter. Thus, Yahweh God maintained and explicated his covenant with Noah and his offspring. ...
After Yahweh God had given absolute assurance to Noah and his sons that the creation covenant would continue, there are not many direct references to it again. ...
Yahweh, revealing himself as the Sovereign One to Abram, gave him covenantal promises: spiritual well-being, making a great nation of him, making him famous, and using him as a channel of blessing to all peoples. Yahweh added to the assurances of blessings the certainty of the curse on despisers and rejectors of Abram and his sovereign God. When Abram was afraid after his separation from and rescue of Lot (Genesis 13-14 ), Yahweh assured Abram of his abiding presence and protection for him (shield) and of the blessed spiritual future Yahweh had for him (great reward, Genesis 15:1 ). Yahweh assured him he would have many (Genesis 15:5 ). Genesis 15 includes covenantal elements: (1) Yahweh's sovereign presence; (2) Abram's assured rich future; (3) continuity through much seed; (4) a place to live and serve in the midst of the nations; (5) a curse on opponents of the blessed; and (6) the response of faith and blessing of justification. Yahweh came to Abram and gave further explication of the redemptive/restorative covenant within the context of the creational covenant. ...
Yahweh presented himself as the invincible, powerful, and exalted God. Yahweh emphasized the stipulations of the covenant: "walk before me" (remain in constant, everyday spiritual fellowship with me); "be blameless" (live uprightly according to my will among your fellowmen). Implied in these stipulations was Yahweh's awareness of Abram's lack of faith and obedience in his sovereign, exalted God and of his sin of adultery with Hagar. Abram had sinned spiritually and socially but Yahweh graciously confirmed his covenant(s) with Abram. " The continuity of the covenant with Abram was a gift of Yahweh's grace . The life-love bond between Yahweh and Abraham and his seed was strongly affirmed by the promise "to be your God and the God of your descendants" (17:8). Yahweh, by these words, assured Abraham of his abiding presence, his availability, his sure help, and his unfailing love, support, and comfort in all circumstances of life. To the stipulations to walk and be blameless, Yahweh added the command to circumcise the male offspring who in turn would generate offspring. In the context of assuring Abraham of much seed, Yahweh gave the covenantal sign of circumcision (17:11), which sons were always to carry and by which he demonstrated that he claimed the seed as people in covenant with him. Circumcision was given such an emphatically important role in Yahweh's covenanting with Abraham and his offspring, that it was referred to as the "covenant of circumcision" (17:13). Also in the context of Yahweh's claim to Abraham's seed as his, the concept of divine election is included. Abraham pled that his son Ishmael be considered a covenant progenitor, but Yahweh emphatically stated Isaac, to be born of Sarah, was to be that one (17:15-21). Of fundamental importance is Yahweh's statement "because you have obeyed me" (22:18b). Yahweh's covenant with Abraham was characterized by promise and law. ...
As Yahweh had promised that his redemptive/ restorative covenant in the broader context of the creation covenant was to be continued with Isaac (17:19-20), and because Abraham had obeyed Yahweh and kept his laws (26:5), Yahweh did accordingly confirm his covenant with Isaac (26:3-4,24). ...
The gracious character of Yahweh's covenant with the patriarchs was highlighted in Yahweh's interactions with Jacob, who was chosen in spite of his covetousness (25:29-34), deception (27:19), and clever manipulations (30:31-43). Election to covenantal privileges and responsibilities was not on the basis of merit, but according to Yahweh's sovereign will and mercy (Romans 9:10-18 ). ...
Yahweh God confirmed the covenant in all its aspects and ramifications with Jacob. When fleeing from Esau, Jacob was assured of these; the reassurance of Yahweh's presence was captured by the phrases "I am with you"; "I will watch over you"; "I will bring you back to the land"; "I will not leave you"; and "I will accomplish all I promise you. " With these assurances Jacob could travel, live, work, and prosper anyplace in Yahweh's cosmic kingdom, for Yahweh had repeated his determination to uphold and carry out his creation covenant and its redemptive/restorative correlate. When returning to the land of his fathers as Yahweh directed him (31:3) Jacob was assured of Yahweh's covenantal promise to be with him. When the time came to confront Esau, Jacob depended on Yahweh's covenantal relationship with his forbears and the promises made to them and him (32:9-12). Upon his return to Bethel, Yahweh God again confirmed the covenant with him, assuring Jacob he was El Shaddai and commanding him to be fruitful (35:11), confirming that nations and kings would come from him (35:11) and that he would receive land for himself and his children (35:12). When Jacob had been in the land for some time and was advised to go to Egypt, Yahweh assured him that he was not breaking covenant if he did (46:3-4). Rather, it was Yahweh's plan to fulfill his covenant word to Abraham that Israel was to spend 400 years in a foreign land (15:13-14) in which a son, Joseph, proved to serve as a type of Christ, the mediator of the covenant, and Judah was prophesied to become the ancestor of David, the covenant servant, and of Christ (49:8-12). In their misery, they groaned and cried out, and Yahweh heard them (2:23-24a). It is stated categorically that Yahweh God remembered his covenant with the patriarchs (2:24b). Yahweh identified himself as the covenant Lord of the patriarchs (3:6), as the ever faithful One (3:14) who would be with Moses (3:12a) as he served in the fulfillment of Yahweh's promise to Abraham to bring his descendants from a strange land (3:8). ...
After Yahweh had humbled and broken powerful Egypt, he instituted a second covenantal sacrament, the Passover, a feast to commemorate Israel's deliverance and at which fathers were to instruct their children about Yahweh's faithful words and deeds (12:24-28). First, Yahweh presented himself as the covenant-keeping, delivering, guiding, and protecting God of Israel who brought Israel to himself. Rather, Yahweh revealed in what manner a rich, full-orbed, covenantal relationship would function. Israel, responding obediently to Yahweh's covenant demands, would realize the promises. (1) Israel would realize the life, love, and blessedness of being Yahweh's precious possession, chosen from all the nations. They were to see themselves as standing and serving in the presence of Yahweh as they ministered to and on behalf of the nations of the world. As an organized people ruled by Yahweh, they were to avoid and fight against sin and corruption and reflect the purity, majesty, and grandeur of their holy Lord among the nations (19:5-6). ...
Fourth, Israel responded covenantally: "We will do everything Yahweh has said. ...
Fifth, Moses was reconfirmed as the mediator between Yahweh and the people. He was to be spokesman for Yahweh to the people and on behalf of the people to Yahweh. He was the representative of Yahweh whom the people were to trust; their trust would be motivated by their hearing of Yahweh promulgating his will (19:9). ...
Sixth, the Israelites had to consecrate themselves to Yahweh while keeping a distance from Mount Sinai (19:10-15). ...
The second stage in the process of covenant renewal and confirmation was the speaking by Yahweh, and hearing by the people, of the law. The first four concerned the character of King Yahweh, how and when he was to be honored and worshiped. For example, to steal would hurt a neighbor (social) while acting disobediently against Yahweh (spiritually) in the cultural area. ...
After the laws were promulgated, the people were given assurances of Yahweh's guidance, protection, and bringing them into the promised land, where they were to remain covenantally faithful to Yahweh and not make a covenant with the people living in the land or with their gods (23:20-33). This was a strong reminder to trust Yahweh, believe in him, and love only him. ...
Moses told the people all that Yahweh had given as instructions and laws for them. The people made a second solemn response, saying they would do all that Yahweh had said. ...
The third stage in the process of Yahweh's renewing and confirming of the covenant he had made previously with Adam, Noah, and the patriarchs was the actual ratification ceremony (24:4b-18). The ceremony consisted of the building of an altar to serve as the actual intimate meeting place of Yahweh and the people. Thus, by the blood, in which is life, but which also speaks of the death of what is sacrificed, the people as a whole were signified and sealed as Yahweh God's precious possession. Yahweh, the Husband, had taken the patriarch's progeny as his bride. The ratification of the covenant was finalized by Yahweh writing the ten commandments on tablets of stone and giving them to Moses. The whole ceremony ended with Yahweh displaying himself in his majesty, splendor, grandeur, and awesomeness as a consuming fire (24:17). This breaking of the covenant aroused Yahweh's anger; he spoke of carrying out the curse of the covenant on them (32:9-10). ...
The covenant was reconfirmed when Moses interceded further for the people and Yahweh declared that he was truly Yahweh, compassionate, gracious, patient, full of love, faithful, forgiving, righteous, and just (34:6-7)
Micaiah - (mi cay' uh) Personal name meaning, “Who is like Yahweh?” 1. Son of Imlah and prophet of Yahweh who predicted the death of Ahab and the scattering of Israel's forces at Ramoth-Gilead (1 Kings 22:7-28 ). Having witnessed Yahweh's heavenly council, Micaiah was certain Ahab's 400 prophets were possessed by a lying spirit
Jeberechiah - (jih behr ih ki' uh) Personal name meaning, “Yahweh blesses
Izliah - (ihz li' uh) Personal name meaning, “long-lived” or “Yahweh delivers
Uzzia - (uhz zi' uh) Personal name meaning, “Yahweh is strong
Habaiah - (huh bay' iuhh) Personal name meaning, “Yahweh hides, keeps safe
Ismachiah - (ihss muh ki' uh) Personal name meaning, “Yahweh supports
Habaziniah - (hab' uh zih ni' uh) Personal name meaning, “Yahweh inflated or caused to make merry
Semachiah - (ssehm uh chi' uh) Personal name meaning, “Yahweh supports
Rehabiah - (ree huh bi' uh) Personal name meaning, “Yahweh has made wide
Kelaiah - (kih li' uh) Personal name, perhaps meaning, “Yahweh has dishonored
Neriah - (nih ri' uh) Personal name meaning, “Yahweh is light
Onycha - (ahn' ih chaw) A spice probably derived from the closing flaps or the shell of a Red Sea mollusk which was used in the incense reserved for the worship of Yahweh (Exodus 30:34 )
Jehovah-Shalom - (jeh hoh' vuh-sshah luhm) Place name meaning, “Yahweh is peace
Joha - (joh' huh) Apparently a short form of the personal name Johanan meaning, “Yahweh is merciful
Maaziah - (may uh zi' uh) Personal name meaning “Yahweh is a refuge
Jahaziah - (jay' huh zi' uh) Personal name meaning, “Yahweh looked
Jonan - (joh' nuhn) Greek spelling of Hebrew personal name Jehohanan, meaning “Yahweh is gracious” (compare 1 Chronicles 26:3 )
Uthai - (yoo thi) Personal name meaning, “Yahweh is help” or “He has shown Himself supreme
Jehoadah - (jih hoh' uh duh) Personal name perhaps meaning, “Yahweh is ornamentation
Lord - For the use of ‘Lord’ among the Israelites of Old Testament times see Yahweh
Shachia - (sshuh chi' uh) Personal name meaning, “Yahweh fenced in or protected
Izrahiah - (ihz ra hi uh) Personal name meaning, “Yahweh shines forth
Joahaz - (joh' uh haz) A short form of Jehoahaz meaning, “Yahweh grasped
Ahzai - (ah' zawee) or AHASAI (KJV) Personal name meaning, “property” or abbreviated form of Ahzaiah, “Yahweh has grasped
Beriah - (bih ri' ah) Personal name meaning, “Yahweh created. Beraiah's name is explained here not as a compound of (Yahweh created ) but as a compound of (with evil )
Jehonadab - (jih hahn' uh dab) Personal name meaning, “Yahweh incites” or “Yahweh offers Himself freely
Jehdeiah - (jehh dee' yah) Personal name meaning, “Yahweh rejoices
Shecaniah - (ssheh cuh ni' uh) Personal name meaning, “Yahweh has taken up residence
Anaiah - (uh nawee' ah) Personal name meaning, “Yahweh answered
Zerahiah - (zuh ruh hi' uh) Personal name meaning, “Yahweh has dawned
Most High - It is used in conjunction with other divine names such as El (Genesis 14:18 ), and Yahweh ( Psalm 7:17 ) to speak of God as the supreme being
Jahve - Yahweh or Yahwe is the spelling now generally adopted by scholars
Parri - (pay' uh ri) Personal name meaning, “revelation of Yahweh
Shecaniah - (ssheh cuh ni' uh) Personal name meaning, “Yahweh has taken up residence
Jehovah-Jireh - (jeh hoh' vuh-ji rehh) Place name meaning, “Yahweh will provide” (Genesis 22:14 )
Jehovah-Nissi - (jeh hoh' vuh-nihss' ssi) Transliteration of place name meaning, “Yahweh is my banner
Zephaniah - (zehf uh ni' uh) Personal name meaning, “Yahweh sheltered or stored up” or “Zaphon (god) is Yahweh
Sabaoth - ” Part of a divine title, “Lord of Hosts” variously interpreted as Lord of Israel's armies (compare 1 Samuel 17:45 ); the deposed Canaanite nature gods whose title Yahweh assumed; the stars; members of Yahweh's heavenly court or council; a comprehensive title for all beings, heavenly and earthly; an intensive title describing God as all powerful. When David brought the ark to Jerusalem, he also introduced the title Yahweh of Hosts to Jerusalem worship (2 Samuel 6:2 ). Yahweh Sabaoth seems to have emphasized God's place as divine king enthroned on the cherubim with the ark as His footstool ruling over the nation, the earth, and the heavens (Psalm 24:10 )
Heave Offering - In Exodus 29:27-28 , the portion of an offering or sacrifice that was set apart and reserved for Yahweh and for the priests
Ananiah - (an uh ni' uh) Personal name meaning, “Yahweh heard me
Pelaiah - (pee lya' uh) Personal name meaning, “Yahweh is wonderful (or performs wonders)
Holy Place - It was a holy place in the sense of being a place set apart for Yahweh
Enos - The period following his birth is identified as the time when people began to worship Yahweh
Hashabneiah - (hassh uhb neei' uh) Personal name meaning, “Yahweh has imputed to me
Jehovah-Shamma - See Yahweh
Reaiah - (rih i uh) Personal name meaning, “Yahweh has seen
Igdaliah - (ihg duh li' uh) Personal name meaning, “Yahweh is great
Holy One of Israel - In Isaiah 1:4 , a designation for Yahweh
Jehozabad - (jih hahz' uh bad) Personal name meaning, “Yahweh bestowed
Jethro - The deity whom he served is not explicitly identified; in Exodus 18:11 , however, he declared Yahweh to be greater than all gods. See Moses ; Yahweh
Hallelujah - (hal lih lyoo jah) Exclamation of praise that recurs frequently in the Book of Psalms meaning, “Praise Yahweh!” In particular, Psalm 146-150 sometimes are designated the Hallelujah Psalms
Shebaniah - (ssheh buh ni' uh) Personal name appearing in short and long form in Hebrew meaning, “Yahweh came near
Holy of Holies - Separated from the other parts of the Temple by a thick curtain, the holy of holies was specially associated with the presence of Yahweh
Exodus, Theology of - ...
In the process of the conversation, God also discloses a personal name, Yahweh (3:15). ...
Further clarification of the name "Yahweh" occurs in God's speech of reassurance to Moses in 6:2-9. After Moses' initial attempts at deliverance from Pharaoh fail, Yahweh puts the scene into theological perspective. The paragraph revolves on the self-identification formula, "I am Yahweh" (6:2,6, 8). They did not understand the full capacity of the name "Yahweh. Continuity with the past rests in the covenant made with their forefathers (6:4-5), but full revelation of the name will involve liberation from the slavery of Egypt, redemption by God's own mighty deeds, election as his people, relational knowledge of Yahweh as their God, and the completion of the promises involving the inheritance of a land (6:6-8). Although the people are not impressed with this report, the book records the fulfillment of the speech and thus the revelation of the full capacity of this deity, Yahweh. ...
The ten plagues display the power of Yahweh. What are those purposes? The narrative recounts one purpose with the words: "The Egyptians will know that I am Yahweh" (7:5; 8:22; 9:14,16; 10:1-2). A second purpose emerges in the direct contrast of Egypt's gods and Yahweh. Yahweh is God of gods. Instead, deliverance comes from Yahweh through the parting of the sea. Their words before destruction explain the intent of the events: "for Yahweh is fighting for them against Egypt" (14:25). As a result, the people believe in Yahweh and in his servant, Moses (14:31). ...
Relationship with Yahweh requires obedience. ...
On this occasion, Moses receives a special revelation of Yahweh's character. The audacity of the request is overlooked, and Yahweh promises to reveal all his "goodness" (33:19). But when Yahweh passes Moses on the mountain, six words or phrases are proclaimed that provide one of the fullest descriptions of the Lord's character, no matter whether glory or goodness. Yahweh is compassionate, gracious, slow to anger, abounding in steadfast love, abounding in faithfulness, and forgiving (34:6-7). ...
Woven between the chapters on covenant and its breach stand the Lord's instructions on building a symbol of the presence of Yahweh in the midst of Israel—the tabernacle. The book closes with the presence of Yahweh leading from the sanctuary. ...
"Name" Theology: Yahweh . ...
How will this God act? Yahweh's reassurance speech in Exodus 6 states that he exhibits continuity with his actions in the days of the patriarchs and will reveal himself more fully as a God who liberates from oppression, redeems, elects, establishes a relationship, and fulfills his promises (6:6-8). ...
Yahweh confirms his statements by action, evidenced by the events in the book. When God passes by Moses on the mountain, the proclamation begins with a twofold repetition, "Yahweh, Yahweh" (34:6), and is followed by theological terms that explain God's character of glory or goodness, all part of the content of who this deity is. Yahweh is the name of Israel's God with full meaning for them. The Book of Exodus exudes the power of Yahweh. In the ten plagues, Yahweh pits his power against the power of Pharaoh. In return, Israel is to be faithful to Yahweh. ...
Israel's failure to be faithful to Yahweh leads to God's judgment (32:10,28, 35). Israel knows that Yahweh is to be feared, for they witnessed his work in Egypt and experienced his presence on the mountain (20:19-20). Yahweh meets with Moses there. ...
With Yahweh at their core, Moses as intermediary, and the people in covenant relationship, Israel may advance beyond the Book of Exodus to experience the Lord's will. The book begins the great adventure of a nation in relationship with their deity, Yahweh
Shemariah - (ssheh muh ri' uh) Personal name in longer and shorter Hebrew forms meaning, “Yahweh protected
Azaziah - (az uh zi' ah) Personal name meaning, “Yahweh is strong
Conaniah - (cahn uh ni' ah) Personal name meaning, “Yahweh has established
Calf, Golden - In the minds of the people the golden calf was not to be the formal object of their worship, but a representation of Yahweh, as is clear from Aaron's attributing to God the deliverance from Egypt, and proclaiming a feast to Yahweh. These apparently must be looked upon, like Aaron's golden calf, as representations of Yahweh
Golden Calf - In the minds of the people the golden calf was not to be the formal object of their worship, but a representation of Yahweh, as is clear from Aaron's attributing to God the deliverance from Egypt, and proclaiming a feast to Yahweh. These apparently must be looked upon, like Aaron's golden calf, as representations of Yahweh
He - In Judaism he is used as an abbreviation for the divine name —Yahweh (tetragrammaton)
Jehosheba - (jih hahssh' ih buh) Personal name meaning, “Yahweh is fullness or fortune
Bamah - ” Word is used frequently to describe places of worship, usually false worship of Yahweh containing Canaanite elements
Lord - ...
In the Old Testament, Lord usually describes the essence of Yahweh: His power over His people (Exodus 34:23 ; Isaiah 1:24 ), over the entire earth (Joshua 3:13 ; Micah 4:13 ), and over all gods (Deuteronomy 10:17 ; Psalm 135:5 ). Thus adon could stand parallel to the personal name of God, Yahweh ( Exodus 15:17 ): Yahweh is Lord; the Lord is Yahweh. Additional terms such as Sabbaoth (that is, Supreme Head and Commander of all the heavenly forces) underscored the absolute lordship of Yahweh (Isaiah 3:1 ; Isaiah 10:16 ,Isaiah 10:16,10:33 ). In time a formal designation, adonai jahweh (“the Lord Yahweh”), developed. This corresponded to the uniqueness of Yahweh; and, finally, Yahweh was referred to as adonai alone, especially in Isaiah, Psalms, and Lamentations. ”...
The designation of Yahweh as adonai led to varied forms of conflict with Baal and his worshipers during the history of Israel: for example, prior to the conquest ( Numbers 25:1 ); during the time of the Judges (Judges 6:25-32 ); during the monarchy (1 Kings 18:1 ; 1 Kings 22:54 ; 2 Kings 3:2 ; 2 Kings 10:18-28 ). The prophets Hosea, Jeremiah, Zephaniah, and Ezekiel spoke out against the hidden “Baalizing” of the religion of Yahweh. They claimed Israel went to worship Yahweh but did it in such a way they were actually worshiping Baal without naming his name. Yahweh was the supreme Lord over the world; but Baal's worshipers saw Baal as lord of at least a part of the world. The revelation of God in the Old Testament, however, speaks against any such alternative or opposition, for Yahweh alone is Lord. adonai became more frequently used than Yahweh. Thus the Books of Esther, Ecclesiastes, and Song of Solomon do not use the name: Yahweh. The title “Lord” ( adonai ) was no longer an adjective modifying the divine name but was a substitute for the divine name: Yahweh. Origen reported that when Jews read the divine name Yahweh, they would pronounce it adonai , while non-Jews would pronounce it kurios . ...
In the Greek translation of the Old Testament (Septuagint), written before the time of Christ, “Yahweh” was written in Hebrew characters. Scribes transmitting the Hebrew Bible showed that Yahweh should not be pronounced but read as adonai by substituting the Hebrew vowels of adonai for those of Yahweh when writing the divine name. Later readers who did not know this history did not pronounce Yahweh; but neither did they pronounce adonai , as the scribes intended. Rather in the Middle Ages readers of the Hebrew Bible began pronouncing precisely what was written, the mixture of consonants from Yahweh and vowels from adonai , producing the pronunciation of Jehovah, a word that never existed for speakers of classic Hebrew. ...
In the majority of the books of the New Testament, also, Yahweh, or God was called Lord
Names of God - ...
The word El in the Bible is often a reference to deity as opposed to the particular historical revelation associated with the name “Yahweh” (see below). More often than not, however, it is used interchangeably as a synonym for Yahweh, the God of Israel, and translated God. ...
The Covenant Name The covenant name for God was “Yahweh. ...
Yahweh Titles appear in English translations as Jehovah. ...
Yahweh-Jireh “The Lord will Provide” ( Genesis 22:14 ). ...
Yahweh-Nissi “The Lord is my Banner” ( Exodus 17:15 ). ...
Yahweh-Mekaddesh “The Lord Sanctifies” ( Exodus 31:13 ). ...
Yahweh-Shalom “The Lord is Peace” ( Judges 6:24 ). ...
Yahweh-Sabaoth “The Lord of Hosts” ( 1 Samuel 1:3 ; Jeremiah 11:20 ; compare 1 Samuel 17:45 ). ...
Yahweh-Rohi “The Lord is my Shepherd” ( Psalm 23:1 ). ...
Yahweh-Tsidkenu “The Lord is Our Righteousness” ( Jeremiah 23:5-6 ; Jeremiah 33:16 ). ...
Yahweh-Shammah “The Lord is There” ( Ezekiel 48:35 ) This is the name of God associated with the restoration of Jerusalem, God's dwelling place. There were tendencies within Israel to identify Baal with Yahweh, but Baal worship was incompatible with Hebrew monotheism. Adon or Adonai was often used in conjunction with Yahweh. In time, Adonai became a substitute for Yahweh. Unlike the portrait presented in other religions where the gods are bound within time, Yahweh is active in time and history. Yahweh is sometimes identified as “The Rock of Israel. Kingship was also ascribed to Yahweh. Yahweh is the Judge who arbitrates disputes, sets things right, and intervenes for Israel in its military campaigns. Yahweh is the Shepherd King ( Ezekiel 34:1 )
Jehoiada - (jih hoy' uh duh) Personal name meaning, “Yahweh knows” or “Yahweh concerns Himself for
Jehoshaphat - (jih hahssh' uh fat) Personal name meaning, “Yahweh judged” or “Yahweh established the right. He was an able ruler and a faithful worshiper of Yahweh (1 Kings 22:43 )
Jerubebbeth - Gedeon was sent by God to deliver Israel, which had forsaken Yahweh, and after destroying the altar of Baal, routed the Israelite enemies, the Madianites, with 300 men
Grove - Yahweh repeatedly instructed the Israelites to pull down and destroy the Asherim (groves)
Jehucal - (jih hyoo' cal) Personal name meaning, “Yahweh proves to be mighty
Pethahiah - (peh thuh hi' uh) Personal name meaning, “Yahweh opens
Gedeon - Gedeon was sent by God to deliver Israel, which had forsaken Yahweh, and after destroying the altar of Baal, routed the Israelite enemies, the Madianites, with 300 men
Chenaniah - (chehn uh ni' ah) Personal name meaning, “Yahweh empowers
Gideon - Gedeon was sent by God to deliver Israel, which had forsaken Yahweh, and after destroying the altar of Baal, routed the Israelite enemies, the Madianites, with 300 men
Cuth - Once settled, they made an idol to worship Nergal (2 Kings 17:30 ), thus aggravating the tendency to worship Yahweh of Israel along with other gods
Jeshaiah - (jih sshi' uh) Variant English transliteration of Hebrew name Isaiah meaning, “Yahweh delivered
Jehizkiah - (jee hihz ki' uh) Personal name meaning, “Yahweh strengthens
Theocracy - (thee ah' cra cee) Term not found in the Hebrew Bible, yet descriptive of a type of government in which Yahweh was king over Israel. In Israel, Yahweh was viewed as the sole Sovereign from which other authorities derived legitimacy. Theocracy is shown in action as Yahweh is portrayed as the Heavenly King in His divine council, as He governs the affairs of humanity and His court. The divine will is expressed in decrees that are implemented by members of Yahweh's court (see 1 Kings 22:1 ; Isaiah 6:1 ; Job 1-2 ; Zechariah 3:1 ). The king was Yahweh's representative and was called Yahweh's anointed or prince. He was a king, yet he was Yahweh's subordinate. A postexilic priestly form saw both the prince and the priest as Yahweh's representative
Amos, Theology of - Like all biblical prophets, Amos spoke the oracles of Yahweh, Israel's God, to people in a particular context. That Yahweh would call Amos to prophesy to them was, in itself, rather remarkable because he was neither a religious professional nor a northerner, but a farmer from Tekoa in Judah (1:1; 7:14-15). What this signified, to any who might be attuned to perceive it, was that Yahweh was not the sort of God who felt constrained by convention when choosing an individual for the task at hand, even if that person should appear to be unqualified. Religion was a syncretistic mix of ritualistic devotion to Yahweh and various pagan deities. The fact that Yahweh had to summon Amos to address this situation was a damning indictment of Israel's leaders, both religious and secular, who lacked the requisite ethical fiber. ...
Yahweh Any discussion of the theology of the Book of Amos must begin with its portrait of Yahweh. ...
Throughout the book, in utterances that contain a remarkable number of first-person singular forms, Yahweh indicates his sovereignty by repeatedly asserting that he initiates things. Events—both past (2:9-11; 4:6-11; 9:7) and future (1:4-5; 2:13-16; 5:27; 6:14; 9:11-15)are not the products of chance but Yahweh's inventions. ...
The prophecy of Amos highlights two major spheres in which Yahweh manifests his sovereignty: nature and the nations. ...
Yahweh also manifests his supreme authority over the nations. As might be expected, Amos shows that Yahweh is Israel's sovereign. Yahweh now declares that he will punish and disperse the present covenant community, which has been unfaithful to him (2:13; 3:14; 5:26-27). ...
However, insists Amos, Yahweh not only rules in Israel's affairs; he also controls the movements of other peoples (9:7), summons other nations to do his bidding (6:14), and judges other states in accordance with the standards he has set for them (1:3-2:3). ...
Another important feature in Amos's portrait of Yahweh is his justice. Yahweh's justice is a corollary to his holiness and righteousnessattributes that reflect his very essence and that he expects will distinguish those who name him as their God (Exodus 19:5-6 ; Leviticus 11:44-45 ; 20:7 ; Amos 5:14-15,24 ). As already indicated, the basis on which Yahweh relates to the Israelites is his covenant with them. ...
Yahweh's justice is observable, as well, in his dealings with other nations. When nations fail to measure up to the basic standards, Yahweh sees to it that they experience appropriate retribution (Amos 1:3-2:3 ). ...
The Book of Amos also gives clear indication of Yahweh's grace, that is, the lovingkindness and mercy that he lavishes on people without regard to merit. Elsewhere, Yahweh assures his people that this privilege was not given to them because they were so numerous or righteous, for they were neither. Yahweh's grace is evident not just in his blessings but also in his judgments. ...
The basis for Israel's judgment is her unfaithfulness to Yahweh. That infidelity is manifested in a number of ways, but intrinsic to each is the fact that she fails to measure up to Yahweh's expectations for her (7:7-8). Despite Yahweh's insistence that justice be meted out in an atmosphere of fairness, truthfulness, and impartiality (Exodus 23:1-3,6-8 ; Deuteronomy 10:17-18 ; 19:15-19 ; 25:1-3 ), Israel's courts dispense lies, exploitation, and verdicts favorable to those with the means to purchase them (Amos 2:6-8 ; 5:7,10-12 ; 6:12 ; 8:6 ). Furthermore, they have the audacity to claim that Yahweh is with them (5:14). Undoubtedly, those who enjoy the benefits of the nation's power and wealth interpret them as evidences of Yahweh's favor and blessing, which they presume will continue indefinitely (9:10). They are not living in the light of Yahweh's benevolent smile, as they suppose, but in the lull before the storm of judgment (2:13-16; 6:11; 7:7-9; 8:1-2). Obviously to this, some speak longingly of the day of Yahweh (5:18a), a day on which the messianic kingdom (in which they undoubtedly think they will play a prominent part) will violently displace the present order (5:18b-20; 9:8-15). Beneath the surface, it is not the pure form of the worship of Yahweh envisioned in the Pentateuch with its exclusive devotion to Israel's God and its centralized cult (Exodus 20:2-6 ; Deuteronomy 5:6-10 ; 6:4-5 ; 12:1-13:18 ). This kind of religion is odious to Yahweh and it provokes him to explode with indignation (5:21-24). Underlying them all is the understanding that Yahweh's sovereignty extends beyond the borders of Israel, that he controls the destinies of the peoples in those foreign regions, and that they are accountable to him for their actions. ...
The accountability of the nations to Yahweh appears to be based on a covenant relationship analogous to the one between Yahweh and Israel. This flows naturally from the idea of Yahweh's sovereignty over the nations, whose origins, movements, and destinies, like Israel's, are under his control (Amos 1:3-2:5 ; 2:9-10 ; 4:10-11 ; 6:14 ; 9:7,11-12 ). ...
Taking a different tack, one may observe that the inhabitants of the nations singled out for special attention in Amos 1-2 could be regarded as Yahweh's subjects. Thus all of the groups mentioned above could be considered to be connected to each other and bound to Yahweh in covenant. ...
In one way or another, all of these nations have demonstrated persistent disloyalty to Yahweh. ...
Amos's purpose in uttering oracles about nations beyond the borders of eighth-century Israel is not only to declare the impending punishment of others who have been disloyal to Yahweh. As Amos solemnly proclaims the destruction of her nearest adversaries, he undoubtedly gains the sympathetic attention of the people to whom he has been sent to deliver a word from Yahweh. She now stands isolated as the last victim of Yahweh's wrath. Yahweh sends retribution on both Israel and the nations for their deliberate and repeated covenant violations. ...
First, Yahweh's judgment is frequently talionic. People who have rejected the ministry of Yahweh's prophets will experience a famine for the word of Yahweh and will search for it everywhere, but without success (2:12; 7:12-16; 8:11-12). ...
Second, Yahweh's judgment, when untempered by his mercy, is comprehensive and relentless. By the time Yahweh's wrath has been sated, there will be pathetically little left of the nation (3:12). ...
Third, the judgment of Israel and the eschatological day of Yahweh are related events. Israelites in Amos's time are looking forward to that day (5:18), evidently expecting that the Gentile nations will be vanquished and Israel will be elevated to a place of preeminence among the nations because of her special relationship with Yahweh. But Amos brings them up short by pointing out that Yahweh is going to settle his accounts with Israel as well, and not just with other nations (2:13-16; 5:18-20; 8:1-3,9-14). Amos's association of Israel's soon-coming judgment with the day of Yahweh forcefully drives home the point that this will be the nation's ultimate encounter with him. Even in some of Yahweh's dark pronouncements of retribution against Israel there are glimmers of hope regarding the survival of a remnant of the people (3:12; 5:3,15; 9:8-10). ...
The phrase that introduces this section, "In that day" (9:11), associates the events described in this salvation oracle with the eschatological day of Yahweh. It will be a day of weal or woe depending on the state of one's relationship with Yahweh (cf. ...
Two main themes form the backdrop for Amos's description of the establishment of Yahweh's everlasting kingdom. Seemingly implied in verse 11 is what other prophets state explicitly, namely, that Yahweh will restore a united kingdom over which an eschatological David will preside (cf. Yahweh will thus reestablish his claim to those nations that were, in David's day, under the aegis of his covenant with Israel. This scenario is played out in the land that Yahweh originally gave to the patriarchs and their descendants (Genesis 13:14-17 ; 26:2-3 ; 28:10-13 ), but which Israel lost because of her unfaithfulness to him (Leviticus 18:24-28 ; 26:27-39 ; 2 Kings 17:3-23 ; 21:1-16 ; 23:26-27 ; 24:1-4 ; 2 Chronicles 36:11-21 ). It becomes clear that, just as impending manifestations of Yahweh's wrath are seen to be related to his final day of judgment, so also the imminent restoration of the exiles represents the first stage in the establishment of his eternal kingdom
Calves, Golden - As Moses was on Mount Sinai, Aaron formed a golden calf to use in a “feast to Yahweh” (Exodus 32:4-5 ). Similarly, Jeroboam placed calves in Dan and Bethel for the Northern Kingdom to use in its worship of Yahweh (1 Kings 12:28 ) so the people would not have to go to Jerusalem, the southern capital, to worship
Ahaziah - The name means, “Yahweh has grasped. The prophet Elijah announced Ahaziah would die because he sent for help from Baal-zebub, the god of Ekron, instead of from Yahweh
Ahiah - (uh hi' uh) Personal name meaning, “Yahweh is my brother. The variation occurs because the Hebrew divine name Yahweh can be abbreviated several ways when joined with another word to form a proper name
Cushan-Rishathaim - ” King of Aram Naharaim to whom Yahweh gave Israel in the early period of the Judges (Judges 3:8 )
J - The name derives from the personal name for God, Yahweh (German Jahveh), which characterizes this source
God, Names of - Next to Lord (Yahweh), Elohim [3] is the major designation for God. ...
Yahweh/Yah . Evidence from Greek usage in the Christian era points to the two-syllable pronunciation, "Yahweh. Quite possibly we need to hear the Old Testament meaning for Yahweh behind the words of Jesus when he speaks of himself as "I am" ("It is I, " Matthew 14:27 ; "I am the one, " John 8:24,28 , 58 ). Yahweh is present, accessible, near to those who call on him (Psalm 145:18 ) for deliverance (107:13), forgiveness (25:11), and guidance (31:3). Yahweh is dynamically near, but as God (Elohim [3]) he is also paradoxically transcendent. Yahweh's name is forever tied, through the exodus event, with salvation and liberation (Exodus 15:1-13 ; 20:2-3 ). The salvation promise given in Exodus 6:6-8 is an expansive one, including intimacy with God and blessings of abundance, but is decidedly bracketed first and last with "I am Yahweh. ...
Theologically the name of Yahweh resonates with covenant, partly because in the explication of the name in Exodus 6:6-8 the covenant formula is invoked ("I will be your God and you will be my people"). ...
Compounds with Yahweh . Yahweh of Hosts . The most pervasive compound with Yahweh is "Lord of hosts, " which occurs 285 times in the Bible and is concentrated in prophetic books (251 times) especially in Jeremiah and Zechariah. As a military term it signifies that Yahweh is, so to speak, "Commander-in-chief" (1 Samuel 17:45 ). ...
Less Frequent Compounds with Yahweh . Several hyphenations or compounds are attached, for the most part, to some notable experience, as with Yahweh-Nissi ("The-Lord-is-my-Banner") where "banner" is understood as a rallying place. From the wilderness experience of bitter waters at Marah emerges another such "name": Yahweh Rophe ("The Lord who heals, " Exodus 15:26 ; cf. Abraham memorialized God's provision of a sacrifice in the name Yahweh-jireh ("The Lord will provide, " Genesis 22:14 ). Names for structures in which hyphenated Yahweh names occur include Gideon's altar, named Yahweh-shalom ("The Lord is peace, " Judges 6:24 ) and the temple Yahweh-samma ("The Lord is There, " Ezekiel 48:35 ). ...
Yahweh and Elohim . The combination, "Yahweh Elohim " (Lord God), is found in Genesis 2,3 (nineteen times; twenty-one times elsewhere). The double name in Genesis 2:4b-3:24 , may be to emphasize that the majesty of God that attaches to the name Elohim [3] in Genesis 1 is not to be separated from the immediacy of a Yahweh in the garden. (English Bibles commonly also employ "lord God" to translate adonai Yahweh
The Deity named Yahweh (Lord) is identical with Elohim [ Deuteronomy 6:4 ) underscores that identity, as do expressions like "Yahweh your/our God. " Yahweh as God is exclusively God: "This is what the Lord saysIsrael's King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God" (Isaiah 44:6 ). Parke-Taylor, Yahweh: The Divine Name in the Bible ; M
Ineffable - (Latin: in, not; effari, to express) ...
Inexpressible, used: (1) of God, meaning that His perfections are so great that it is impossible to express them in words; ...
(2) of His Name, Jehovah (Yahveh, Yahweh), which, among the Jews in the Old Testament was held in such veneration that only priests were permitted to pronounce it in the sanctuary and even then in a low tone, the people using the substitute Adonai, Lord, Ruler
Jehovah - Pronounced, by modern scholars, Yahveh or Yahweh (Hebrew: He Who is)
Jehozadak - (jih hahz' uh dak) Personal name meaning, “Yahweh deals righteously
Jehoiarib - (jih hoy' aw rihb) Personal name meaning, “Yahweh creates justice
Ed - ” Altar that the tribes assigned territory east of the Jordan built as a witness that Yahweh is God of both the eastern and western tribes
Eliam - The related list in 1 Chronicles 11:1 does not have Eliam but in a similar position has Ahijah (“my brother is Yahweh”)
Meshelemiah - (mih sshehl' eh mi uh) Personal name meaning, “Yahweh is recompense
God of the Fathers - ...
The “burning bush” story (Exodus 3:1 ) identified the “God of the Fathers” with Yahweh. God commanded Him to answer: “Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me to you” (Exodus 3:15 ). Exodus 6:2-3 reveals that the “God of the fathers” was not known by the name of Yahweh, but as “El Shaddai” (God Almighty). See Names of God ; Patriarchs; Yahweh
Jesiah - (jih ssi' uh) Personal name meaning, “Yahweh forgets
Bithiah - (bihth' ih ah) Personal name meaning, “daughter of Yahweh” or Egyptian common noun meaning, “queen
Gemariah - (gehm uh ri' uh) Personal name meaning, “Yahweh has completed or carried out
Uzzi - (uhz' zi) Personal name; an abbreviated form of “Yahweh is my strength
Pelatiah - (pehl uh ti' uh) Personal name meaning, “Yahweh delivers
Ahio - (uh hi' oh) Personal name meaning, “my brother is Yahweh
Isshiah - (ihss sshi' uh) Personal name meaning, “let Yahweh forget
Jezaniah - (jeh zuh ni' uh) Personal name meaning, “Yahweh gave ear
Jehoshaphat, Valley of - (jih hahssh' uh fat) Place name meaning, “valley where Yahweh judged
Terah - A debate has centered on Terah's religious practices, for Joshua 24:2 apparently points to his family when it claims records that the father worshiped gods other than Yahweh
Urijah - (yoo ri' juh) Personal name meaning, “flame of Yahweh
Baali - He said Israel, the bride, would refer to Yahweh, her God and husband, as “my man” (Hebrew, ishi ) but not as “my lord” (Hebrew, baali )
Sepharvaim - Despite Assyria's claims, Sepharvaim's gods could not compare with Yahweh, the God of Israel (2 Kings 19:12-13 ; compare 2 Kings 17:31 )
Spot - Only animals “without spot” (Numbers 28:3 ) could be used for an offering to Yahweh
Jehovist - those of the Hexateuch, in which God is styled Yahweh, or Jehovah; the author of the Yahwistic, or Jehovistic, Prophetic Document (J); also, the document itself
Hallelujah - Originally the word ‘hallelujah’ was a combination of parts of two Hebrew words, meaning ‘praise’ and ‘Jehovah’ (‘Yahweh’)
Athaliah - (ath uh lih' ah) Personal name meaning, “Yahweh has announced His exalted nature,” or “Yahweh is righteous
Ancient of Days - It clearly describes Yahweh, the God of Israel. Only Yahweh, the God of Israel, could fulfill the figures which are combined within this passage
Zedekiah - (zehd eh ki' uh) Personal name meaning, “Yahweh is my righteousness” or “Yahweh is my salvation
Book, Book of Life - Although Yahweh did not make writing a specific gift to the people of Israel, he did employ writing in his dealings with people. "...
An anguished interchange between a wrathful Yahweh and a pleading Moses after the discovery of the golden calf illustrates the Old Testament understanding of the Book of Life. Yahweh responds that he will blot out whoever has sinned; the punishment is immediate
Hanes - Isaiah condemned the government policy of seeking Egyptian help rather than trusting Yahweh
Micah - (mi' cuh) Abbreviated form of the personal name Micaiah, meaning, “Who is like Yahweh?”
Zaphon - Mountain viewed as home of the gods in Canaanite thought, perhaps referred to in Psalm 48:2 (NIV), Isaiah 14:13 (NRSV), and Job 26:7 (NRSV), showing Yahweh controls what Canaan thought their gods possessed
Aaron - He and Moses were Yahweh's human instruments, carrying out Yahweh's mighty, unprecedented salvation-acts. Both he and Moses were to be Yahweh's messengers in a hostile, polytheistic setting. ...
Second, Aaron and Moses were leader-participants in the covenant Yahweh made between himself and the people of Israel. ...
Third, Yahweh delivered specific instructions to Aaron and Moses at Sinai about how they were to lead Israel to become his holy nation and kingdom of priests. He ministered before Yahweh, whose presence-cloud dwelt above the mercy seat over the ark of the covenant in the Most Holy Place of the tabernacle (Exodus 40:38 ). ...
Aaron was chief as he ministered with other priests in presenting offerings and sacrifices to Yahweh for himself and for the people of Israel. He was an intercessor and mediator before Yahweh among his people
Orphan - A fatherless Israel was adopted by Yahweh and became his firstborn son (Exodus 4:22 ). Ezekiel described Israel as an infant abandoned to die by its parents; Yahweh, however, had mercy and adopted her into his family (chap. If Yahweh judged the people, it was as if they had become orphans without a father (Lamentations 5:3 ). But they could at the same time hope for salvation, for in Yahweh "the fatherless find compassion" (Hosea 14:4 )
Fallow Ground - The central thrust of the prophetic message is clear: the nation Israel, “Jacob”, is to return to Yahweh by “cultivating” the covenant values of righteousness and steadfast love
Ashima - The exilic Elephantine papyri from a Jewish community in Egypt mention an “Ashim-bethel” who may have been worshiped by Egyptian Jews as a counterpart to Yahweh
Ishi - Hosea looked to the day when Israel would quit worshiping or even pronouncing the name of Baal and would be totally faithful to Yahweh as “her man” and “her master
Jareb - Hosea accused Israel and Judah of turning to the “great king” of Assyria, probably Tiglath-pileser III (at least for Judah), to cure their ills rather than going to Yahweh, the great King of the universe and the Great Physician (Hosea 5:13 )
Jehoiakim - (jih hoy' uh kihm) Personal name meaning, “Yahweh has caused to stand
Asaiah - (uh ssay' ah) Personal name meaning, “Yahweh made
Adaiah - (uh dawee' uh) Personal name meaning, “Yahweh has adorned
Zebadiah - (zehb uh di' uh) Personal name meaning, “Yahweh has given
Golden Calf - The image was apparently intended to represent Yahweh, the Lord of Israel. See Aaron ; Bethel ; Bull ; Dan ; Exodus ; Jeroboam I; Moses ; Yahweh
Statute - Because they were unable to distinguish "between the holy and the common, and between the unclean and the clean, " they died in a blaze of fire before Yahweh. Uriah the Hittite is a good example of an alien who had joined himself to Yahweh and Israel. When an Israelite sinned against another human being, he also sinned against the community and Yahweh
Shephatiah - (ssheh fuh ti' uh) Personal name in longer and shorter Hebrew forms meaning, “Yahweh has created justice
Shelemiah - (ssheh leh mi' uh) Personal name appearing in longer and shorter Hebrew forms meaning, “Yahweh restored, replaced, repaid
Liberty, Liberation - One of the dominant themes of the Old Testament is that Yahweh is the God who liberated the Israelites from their bondage in Egypt
Almighty - God gave Moses the name Yahweh, which to an extent replaced El Shaddai (Exodus 6:3 )
Ordinance - No other nation has statutes and ordinances so righteous as those given by Yahweh to Israel (Deuteronomy 4:5-8 ). Thus Yahweh demands of Israel, "Who asked you for this multitude of sacrifices, new moon, and Sabbath ceremonies" (Isaiah 1:11-15 ). The answer, of course, is Yahweh himself
Memorial - God's covenant name (Yahweh) was to be a “memorial name” (Exodus 3:15 NAS), a reminder of God's liberation of God's people
Jaazaniah - (jay az uh ni' uh) Personal name meaning, “Yahweh hears
Berechiah - (behr ee chi' ah) Personal name meaning, “Yahweh blessed
Hosts - The armies of Israel were the armies of God, the hosts of Yahweh (1 Samuel 17:45; cf
Tetragrammaton (Yhwh) - It is from these four letters that the name of God is derived and has been rendered as Yahweh and Jehovah
Jehoahaz - (jih hoh uh haz) Personal name meaning, “Yahweh grasps hold
Abijah (Abijam) - ...
Abijah was not wholly loyal to Yahweh, for he tolerated false religion in Judah (1 Kings 15:3)
Esh-Baal - In Saul's day “baal” may have been a title applied to Yahweh indicating, “He is Lord or Master
Malchijah - (mal ki' juh) Personal name with long and short spelling meaning, “My King is Yahweh
Milcom - Worshiping Milcom was turning one's back on Yahweh ( Zephaniah 1:5-6 )
Adrammelech - These new settlers tried to worship Yahweh, Israel's God, as the god of the land along with the gods they brought with them
Jehoiachin - (jih hoy' uh kin) Personal name meaning, “Yahweh establishes
Deuteronomy, Theology of - The fifth book of the Pentateuch is not merely a recasting of the Sinai covenant text and all its derivative materials, but a new and fresh statement of Yahweh's covenant purposes to a new generation in a new place with new prospects. Deuteronomy was addressed to their offspring who were poised to enter the land of promise, and needed reassurance of Yahweh's covenant promises in light of the challenge of impending conquest and settlement. Thus the three major rubrics of the theology of Deuteronomy are Yahweh, the Great King and covenant initiator; Israel, the vassal and covenant recipient; and the book itself, the covenant vehicle, complete with the essentials of standard treaty documents. ...
As the God who transcends history, Yahweh also reveals himself in the awe-inspiring splendor of theophany. ...
The subject of divine self-disclosure, that is, the content of Yahweh's revelation about himself, must also be seen in terms of the covenant purposes of the Book of Deuteronomy. It is therefore not surprising that the covenant name "Yahweh" is by far the most commonly attested to, occurring about 221 times. ...
In terms of his character and attributes Yahweh is gracious (5:10; 7:9,12), loving (1:31; 7:7-8,13), righteous or just (4:8; 10:17-18), merciful (4:31; 13:17), powerful (4:34,37; 6:21-22), holy (5:11), glorious (5:24-26), faithful or loyal (7:9,12), and upright (32:4). ...
The second major theme of the theology of Deuteronomythat pertaining to the recipient of the covenant initiated by Yahwehconsists primarily of references to the single nation or people Israel. Israel serves a functional role in Deuteronomy, one in line with the formal nature of the book, which portrays her as a servant of Yahweh whose mission is one of modeling the kingdom of God on earth and pressing its claims on the alienated nations so in need of God's salvation. But of greater theological importance than the structure of the book is its content, one so inextricably linked to its covenant context that the theology of Deuteronomy should be viewed continually as a statement of relationshipthat of Yahweh the Great King with his elect and commissioned people Israel. They are adumbrated in the Shema of 6:4-5, the confessional fulcrum of Old Testament faith that defines Yahweh as the unique Sovereign and reduces Israel's obligation to him to one of exclusive love, that is, obedience. Moreover, the land belongs to Yahweh and since Israel is the vassal of Yahweh only she has legitimate claim to tenancy. They also insist that Israel recognize Yahweh as the only source of blessing and life in the land. The principles of the covenant stipulations go on, however, to emphasize that all blessings, past and future, are attributable to Yahweh's grace. Possession of the land is not just an accident of history but an outworking of Yahweh's irrefragable promises to the fathers and of his sovereign pleasure. All the themes in this section find their center in Yahweh, his people, and the covenant that binds them together. ...
The exclusiveness of Yahweh is underscored by the insistence that worship be centralized in one place, the place where Yahweh would choose to "put his Name" (12:5,11). The arbitrary definition of a clean animal suggests the sovereign election by Yahweh of a people whom he alone declares to be holy. Finally, Yahweh's exclusiveness is celebrated by the tribute paid him by his vassal people Israel. This takes the form of the tithe (14:22-29); the release of bond-slaves who symbolize Israel as a liberated slave people; the dedication of the firstborn to Yahweh in recognition of his having spared the firstborn in the tenth plague; and annual pilgrimages to the central sanctuary, journeys whose purpose is to proclaim the lordship of Yahweh to whom his loyal subjects come in submissive presentation of tribute. Therefore she had to know how to deal with all the exigencies of national life although, as the vassal people of Yahweh, in such a way as to draw attention to that unique role. What binds them together theologically is the recognition of the fact that Yahweh himself is among his people and that his holiness demands their best efforts at holiness (23:14). Such curses and blessings had already attended Israel's pilgrimage to that point, and were a guarantee that Yahweh's dealings with his people in the present and future would be no different. Finally, in affirmation of the steadfastness of Yahweh's commitment to the nation, Moses offered a promissory blessing in which the tribes are prophetically described as recipients of divine favor
Hagar - Genesis 16:8-16 detail the visit of the messenger of Yahweh bringing the promise of a son to the mother in distress, encouraging Hagar to return to Sarah
Hanan - ” Personal name probably originally connected to divine name such as El, Yahweh, or Baal
Joram - (joh' ruhm) Personal name meaning, “Yahweh is exalted
Gog And Magog - In Ezekiel 38-39 , Gog of the land of Magog is the leader of the forces of evil in an apocalyptic conflict against Yahweh
Psalms, Theology of - These collections would have included psalms associated in the Hebrew Bible with the likes of David (3-9; 11-32; 34-41; 51-65; 68-70; 86; 101; 103; 108-110; 122; 124; 131; 133; 138-145), Solomon (72; 127), the Korahites (42; 44-49; 84-85; 87-88), and Asaph (50; 73-83); psalms of the so-called Elohistic Psalter (42-83) in which the generic term for Israel's deity, elohim [1], translated "God, " came to be substituted for his personal name, "Yahweh, " which Jews were increasingly disinclined to pronounce; the Hallelujah Psalms (105-106; 111-118; 135-136; 146-150) which usually begin and/or end with that expression of praise; and the Songs of Ascent (120-134), ostensibly sung by pilgrims on their way to celebrate the great festivals at the temple in Jerusalem. In the Hebrew Bible he is normally (except in the Elohistic Psalter) addressed by the name, "Yahweh, " which is rendered Lord in the English versions. The pronunciation of Yahweh's name implies that complainants are in covenant relationship with the God who has revealed himself to Israel. ...
Supplicants also normally express trust in Yahweh, based on such realities as his steadfastness and dependability, his presence with worshipers, and his concern for justice and the vindication of the righteous (7:10-11; 13:5; 28:7-8; 31:14; 52:8; 56:3-4; 130:4-6; 140:7,12). ...
It is this trust that leads complainants to petition Yahweh for deliverance from their difficulty. It serves to justify the appropriateness of Yahweh's intervention on behalf of petitioners and to provide motivation for him to act in response to prayer. In this connection, supplicants may protest their innocence with regard to false charges (7:3-5; 35:11; 44:17-21; 59:3-4), confess their sin (25:7,11, 18; 38:18; 51:3-5; 79:9), provide extravagant descriptions of their distress in order to move Yahweh to pity (6:6-7; 22:12-18; 31:9-12; 38:3-10; 88:15-18; 102:3-11; 109:22-25) or appeal to Yahweh's honor and reputation (6:5; 58:11; 59:13; 74:10,18, 22-23; 88:10-12; 109:21; 143:11-12). ...
In complaint psalms petitioners typically express the assurance that Yahweh will do what they have asked (6:8-10; 7:10; 13:5-6; 22:24; 28:6-8; 54:7; 56:13; 71:20-21; 109:31; 136:10-221). ...
Finally, in conjunction with this assurance concerning Yahweh's favorable response to suppliant requests, there is normally a proclamation of praise or a vow that praise will be forthcoming once deliverance has been experienced (7:17; 13:5-6; 22:22-31; 28:6-7; 35:9-10,18, 28; 43:4; 51:13-15; 54:6; 56:12; 69:30-31; 79:13; 109:30; 140:13). Thanksgiving psalms were composed to celebrate Yahweh's answering of complaints and his deliverance of petitioners. ...
Typically, thanksgiving psalms begin with an expression of praise or thanksgiving to Yahweh and a short reference to what it is that he has accomplished (18:1-3; 30:1-3; 65:1-2; 107:1-3; 116:1-2; 118:1-4; 138:1-2). ...
A more detailed statementthough often couched in metaphorical imageryas to the circumstances that preceded Yahweh's saving action is usually to be found in the erstwhile supplicants' recollection of their previous distress (18:4-5; 30:6-7; 32:3-4; 65:3a; 107:4-5,10-12,17-18,23-27; Acts 4:23-300; 118:10-13; 124:1-5). Worshipers will then normally recall the petitions they uttered while in trouble and their ensuing deliverance by Yahweh (18:6-19,31-45; 30:8-12a; 32:5; 40:1-2; 65:3b-5; 107:6-7,13-14,19-20,28-30; 116:4-11; 118:5-18; 124:6b-8; 138:3). ...
What usually follows is an utterance of praise and thanksgiving to Yahweh and/or a call for others to join in worship of him (18:46-50; 30:12b; 32:11; 40:3-5,9-10; 107:8-9,15-16,21-22,31-32; 116:12-19; 118:19-29; 124:6a; 138:4-6). The hymnic psalms focus on the praise of Yahweh for his majesty and his sovereignty and beneficence in the realms of creation, history, and human affairs. The introduction typically contains a summons to sing Yahweh's praise or an expression of praise to him. The body provides the motivation for praise in the recitation of Yahweh's attributes and actions. Yahweh is glorified as the creator who governs and sustains nature (8; 19:1-6; 29:3-9; 33:6-9; 104:2-30; 135:6-7; 136:4-9; 146:6; 147:4-5,8-9,15-18; 148:1-10), the omnipotent one in contrast to impotent pagan deities (135:5,15-18; 136:2), the controller of the destinies of people and nations (33:10-19; 100:3; 114:1-2; 136:3; 147:6; 149:2-9), the lawgiver (19:7-11), and the one who manifests his goodness through his enduring covenantal love, faithfulness and benefactions toward his people (100:5; 111:5-9; 113:7-9; 136:1 passim ; 145:4-20; 146:5-9; 147:2-3,13-14,19-20; 148:14). ...
Redemptive history psalms (78; 105; 106; 135:8-12; 1618254773_69) focus on Yahweh's dealings with the Israelites, whether in Acts of deliverance and providential care or in judgment because of their covenantal unfaithfulness. From the time of David and Solomon onward the city is associated with Yahweh's name and habitation among his people because of the sanctuary's location there (Deuteronomy 12:1-28 ; 2 Samuel 6:12-17 ; 1 Kings 8:1-30 ). The reality of Yahweh's majestic presence, the beauty and impressiveness of the city and its temple, and the prospect of participation in the festal gatherings inspire the poets to produce hymns that exude anticipation and joy. Because of Yahweh's choice of this city as his earthly dwelling, Zion songs speak confidently of its inviolability. In question-and-answer antiphons they spell out the qualifications for admission into Yahweh's courts. Psalm 24:7-10 describes another kind of procession into the templethis one involving Yahweh himself whose presence is presumably symbolized by the ark of the covenant. ...
The enthronement psalms (47; 93; 96-99) celebrate the kingship of Yahweh. They frequently exhibit the formula yhwh malak, "Yahweh is king" or some similar sentiment. The psalmists emphasize Yahweh's all-encompassing rule by extolling his work as creator (93:1b; 96:5b), his evident glory and majesty (47:1-2; 93:1-4; 96:1-3,6-9; 97:1-6; 99:1-3), his sovereignty and victorious exploits among the nations (47:3-9; 98:1-3), his omnipotence in comparison to the impotence of pagan deities (96:4-5; 97:7-9), and his establishment of universal justice and righteousness (96:10-13; 98:4-9; 99:4). Thus worshipers are encouraged to look back on Yahweh's great accomplishments in history and ahead to the emergence of his everlasting kingdom in all its fullness. But the Israelite king, the heir to the Davidic covenant, was adopted by Yahweh as his son when he ascended the throne (Psalm 2:7 ; cf. Yahweh, who both installed him as king and sustained him in the face of such opposition, granted him the right to rule not only his compatriots but also the nations (2:4-12; 72:1-2,8-11; 110:1-3,5-6). In Psalm 20,89 , and 144Yahweh is entreated to grant victory of the king's foes. Yahweh's unrivaled sovereignty and power (89:5-18) and his promise of an enduring Davidic dynasty (89:3-4,28-37) are recalled. The insufficiency of human resources and the need for Yahweh's intervention and enablement are also acknowledged (20; 89:46-51; 144:1-11). In Psalm 18 Yahweh is thanked for having responded to the kind of request contained in the preceding prayers. ...
Royal psalms give evidence of the Israelite king's special relationship with Yahweh, Israel's ultimate King. The human king, Yahweh's adopted son, serves as vice-regent over the covenant people and, ideally, the nations. The celebration in wisdom psalms of Torah, which embodies Yahweh's expectations of his covenant partners, highlights the clear connection between wisdom and God's law (1:1-2; 37:30-31; 112:1; 119). In view of the fact that the faithful servant of Yahweh is often promised rich blessing, considerable attention is paid to the dilemma which that servant faces when confronted with the prospect of the prosperity of the wicked and the suffering and hardships of the righteous (37; 49; 73). Although it may initially seem as though there is no advantage to living uprightly (73:13-14), the psalmists assert that Yahweh's ultimate vindication and blessing of the righteous (37; 49:15; 112:1-3,6-9) and his judgment and destruction of the unrighteous (1:5; 34:16,21; 37; 49:13-14,16-20; 73:16-20,27; 112:10) will prove that the way of wisdomcovenantal faithfulnessis the one to follow. Armed with this knowledge, the worshiper is encouraged to trust Yahweh and wait patiently for him to act (37:3-7,34). The same can be said of Psalm 69 , a lament calling on Yahweh to rescue the supplicant from enemies, which is used in narratives concerning Jesus' cleansing of the temple (John 2:13-17 ), his experience of unjustified hatred by others (John 15:24-25 ), his being offered wine mixed with gall and wine vinegar/sour wine to drink at his crucifixion (Matthew 27:34,48 ), as well as in Peter's recollection of Judas's sorry end (Acts 1:15-20 ). Psalm 2 , a royal psalm celebrating Yahweh's adoption and installation of the Israelite king as his vice-regent in the face of incipient rebellion by Israel's subject peoples, is excerpted by the fledgling Christian community to characterize the opposition experienced by both Jesus and that community (1618254773_90 ) and by Paul to demonstrate that Jesus' resurrection was accomplished by God in fulfillment of his word (Acts 13:32-33 ). Psalm 16 , a song of confidence/trust in which the psalmist rejoices because of his assurance that Yahweh will not allow him to succumb to the ordeal in which he finds himself, becomes another testimony to Jesus' resurrection (Acts 2:22-32 ). Psalm 118 , a thanksgiving psalm in which gratitude is expressed to Yahweh for his intervention on behalf of the supplicant resulting in victory over enemies, is also applied to God's raising Jesus from the dead (Acts 4:8-11 ). Psalm 110 , a royal psalm that depicts the Israelite king as Yahweh's victorious vice-regent and enduring priest, is transformed into an affirmation of Jesus' messiahship (Matthew 22:41-45 ), post-resurrection exaltation (118:1,29 ), and superior priesthood (Hebrews 4:14-5:10 ; 7:11-28 ). Second, such links are not surprising given the psalmists' vision of the establishment of Yahweh's universal and everlasting kingdom of righteousness, justice, and peace and its temporal, historical embodiment in the rule of the Israelite king
Nebuchadnezzar - )...
Through his contact with Jews at his court in Babylon, Nebuchadnezzar learnt about the Jews’ God, Yahweh. Upon seeing how this God revealed mysteries and miraculously saved people from death, he concluded that Yahweh must have been the greatest of all the gods (Daniel 2:47; Daniel 3:29)
Pollute - ” The Jerusalem Bible says: “This man was the first to invoke the name of Yahweh. ” One must ask whether the writer meant to say that it was not until the birth of Enosh, the son of Seth, that people “began” to call on the name of the Lord altogether, or whether he meant that this was the first time the name Yahweh was used
Elijah - Elijah defended Yahweh's sovereignty over history and justice, as well as over false gods (1 Kings 17-18 ). All but the last were concerned with the clash of Baal and Yahweh. Yahweh did not just intervene at critical times in the affairs of people, but was now accessible to believers in the ordinary affairs of life (1 Kings 17:12 ). Elijah helped Israel understand that Yahweh guided the fortunes of the nations; even the Baal cult was under his control. Yahweh, not Baal, had the power of life and death, and was the giver of rain and good things. Israel was not truly synchretistic; Baal or Yahweh would be king, but not both (1 Kings 18:21 ). Ahab was not wholly Baalist; his family bore Yahwistic names, and he consulted with Yahweh after the encounter with Elijah (1 Kings 20:13-15,22,28 ). Here, the small voice of God was in direct opposition to the noisy and primitive sounds of the Canaanite deities, which pointed toward a more spiritual and transcendent concept of Yahweh. Inalienable land in Israel was in principle hereditary, although Yahweh was the true owner. He was described as similar to the messenger in Malachi 3:1 (which also may have been an allusion to Elijah, since both prepared the way for Yahweh)
Rest - Yahweh, the Creator of the universe, rested from the act of creating on the seventh day. ...
The people of Yahweh were also given the blessing of rest—a whole day out of each week in which to rejoice in and contemplate God's works and words. ...
With respect to the covenant relation of Yahweh to his people, we read that his fury rested on them in judgment (Ezekiel 5:13 ; 16:42 ; 21:7 ) and that his hand and Spirit rested on them in blessing (Isaiah 11:2 ; 25:10 ; Jeremiah 6:16 ). Joshua was given the task by Yahweh of leading the tribes of Israel into the promised land, into the rest promised them by their God
Zephaniah, Theology of - Zephaniah, whose name, translated "Yahweh has hidden/protected, " indicating his parents' personal faith, was himself a faithful messenger to God's people. Like a cuckold who finally reacts to continued perfidy, so Yahweh reacts against Israel. ...
Even more encompassing than the day of the Lord in the structure of Zephaniah is "the Lord" Yahweh himself. ...
The divine name "Yahweh, " used often in Zephaniah, is theologically significant. In spite of the wrong, and the punishment God must dispense, he still reveals himself to Judah as Yahweh, their loving covenant God even though he must punish Israel because she has abandoned him
Hanani - (huh nay' ni) Personal name meaning, “my grace” or a shortened form of “Yahweh is gracious
Jotham - (joh' thuhm) Personal name meaning, “Yahweh has shown Himself to be perfect
Sanballat - He had sons whose names included the term Yahweh , for the God of Israel
Confess - Especially in the hymns and thanksgivings of the Psalter, it is evident that yâdâh is a recital of, and thanksgiving for, Yahweh’s mighty acts of salvation. ...
Often the direct object of yâdâh is the “name” of Yahweh (e. In one sense, this idiom is simply synonymous with praising Yahweh
Cloud, Cloud of the Lord - ...
The pillar of cloud motif-set forth in the exodus account and expanded in the prophetic announcements of a new exodus after the Babylonian exile-encompasses a rich complex of theological meanings and functions: guidance/leading (of Israel out of Egypt and through the wilderness to Canaan, Exodus 13:21 ; Numbers 14:14 ; Nehemiah 9:12 ; Psalm 78:14 ); a signal for movement (breaking and setting up camp, Exodus 40:36-37 ; Numbers 9:17-23 ); protection from danger (as a barrier of darkness between Israel and the Egyptians, Exodus 14:19-20 ); the sustained, immediate, personal presence of Yahweh/the angel of the Lord (Exodus 13:22 ; 14:19,24 ; 40:38 ; Numbers 9:15-16 ); an agency of summons (to battle, Numbers 10:34-35 ; and to worship, Exodus 33:10 ); both a concealment and manifestation of divine glory (Exodus 16:10 ; 19:9,16 ; 20:21 ; 24:15-18 ; 34:5 ; Deuteronomy 4:11 ; 5:22 ); the place of propositional revelation (as an oracular cloud, Exodus 33:9 ; Psalm 99:7 ); the dwelling place/throne of divinity (over the tabernacle, Numbers 9:18,22 ; 10:11 ; and in particular, over the mercy seat, Leviticus 16:2 ); the locus of cultic theophany (for the investiture of the seventy elders and Joshua, Numbers 11:25 ; Deuteronomy 31:15 ; for the inauguration of the tabernacle, Zechariah 10:1 ); shade/protection from the sun or storm (Numbers 10:34 ; Psalm 105:39 ; Isaiah 4:5 ); illumination (as a pillar of fire by night, Exodus 14:20 ; Numbers 9:15 ); and an agency of legal investigation and/or executive judgment (against Israel's enemies, Exodus 14:24 ; and against rebels within Israel, Numbers 12:5,10 ; 16:42 ). At creation Yahweh makes the clouds his chariots (Psalm 104:3 ). The Song of Deborah describes the appearance of Yahweh in a thunderstorm (Judges 5:4 ). Answering David's plea for help, Yahweh rides upon a cherub from his heavenly temple with thick clouds as his canopy (Psalm 18:11 ). Clouds are Yahweh's swift chariot as he executes judgment upon Egypt (Isaiah 19:1 ). Nahum's theophanic vision portrays clouds as the dust of Yahweh's feet (1:3). In Ezekiel's inaugural vision, Yahweh emerges from a great cloud riding upon his celestial palanquin (1:4,28), and the temple is filled with a cloud some fourteen months later when the covenant lawsuit is completed and executive judgment is about to be poured out (10:3-4). On that day the anger of Yahweh will burn with "a thick rising (smoke-) cloud" (Isaiah 30:27 )
Manasseh - Manasseh's reign was known as one of unfaithfulness to Yahweh
Amariah - (am uh ri' ah) Personal name meaning “Yahweh has spoken
Kill, Killing - Gideon destroyed Peniel and its people when they refused his aid (Judges 8:17 ); Saul thought about killing Samuel (1 Samuel 16:2 ), and was successful in having the priests of Nob slain (1 Samuel 22:17 ); Jezebel killed the prophets of Yahweh (1 Kings 18:13 ; cf. ...
Yahweh as the Subject . Yahweh punished misdeeds, was a military hero (Yahweh of hosts), and killed personal opponents (Numbers 22:21-35 ). Yahweh was also described as killing his enemies in prophetic visions of judgment (Ezekiel 23:9-10 ; Amos 4:10 ; 9:1 )
Remember, Remembrance - Yahweh is bound to his elect people, Israel, by his covenant and thus there is a unique relation between the two covenant partners. Not only does Israel remember Yahweh, but Yahweh actually remembers his relation to his people. On at least ten occasions, Yahweh is said to remember his covenantal relation with Israel (Leviticus 26:45 ; Psalm 105:8 ; 106:45 ; 111:5 ). The exodus or deliverance of Israel by Yahweh from Egypt is central to this remembering (see 5:15; 15:15; 16:3,12; 24:18,22; and Yahweh, "I am who I am
Jehonathan - (jih hahn' uh thuhn) Personal name meaning, “Yahweh gave
Ambassador - Israel consistently relied on ambassadors to foreign lands rather than on Yahweh and His plan (Isaiah 57:9 )
Solomon - He was called "The Peaceful," because in contrast to David, his father, he secured victories by treaties and accommodation rather than by war; and Jedidiah (Beloved of Yahweh), because of the wisdom and goodness characteristic of his earlier years
Hosanna - When the word was joined to the name of God, Yahweh, the expression became both a prayer and an exclamation of praise: ‘Save us, O Lord’
People of God - However, the relationship between Yahweh and Israel began in the Exodus. The servant of Yahweh represented by Israel would be a light to the nations
Fertility Cult - ...
Elijah's struggle with the priests of Baal and Asherah at Mount Carmel is the best known conflict between worship of Yahweh and a fertility cult (1 Kings 18:17-40 ). The biblical narrative is clear that —Yahweh, not Baal, is the Lord who withholds and gives rain (1 Kings 17:1 ; 1 Kings 18:20-45 ). Yahweh had no consort; thus fertility was not tied to Yahweh's return to life and sexual functioning
Devote, Devoted - This property is exclusively Yahweh's and may be used constructively or be set apart for destruction. ...
The spoil of Jericho belonged solely to Yahweh. When faith in Yahweh was sufficiently established to meet challenges of Baalism, the killing stopped. Loyalty to Yahweh was Israel's protection against the nations. Samuel's rebuke seems to emphasize that the rules of holy war do not include sacrificing spoil to Yahweh
King, Kingship - How was Israel to understand the relationship between their obligation to Yahweh, the divine King, on the one hand, and their obligation to the human king on the other? What was the role of the human king in ancient Israel, and to what extent was this role realized? What conditions gave rise to the idea of the coming of a future messianic king who would someday establish peace and justice in all the earth?...
It is important to understand the way in which the Old Testament presents the relationship between divine and human kingship. , Vatke, Gressmann, von Rad), the Old Testament does not suggest that the idea of the kingship of Yahweh was a projection derived from the human institution. It is not warranted to assert, as some have, that the title of king was not ascribed to Yahweh prior to the time of the Israelite monarchy. To do this requires the late dating of explicit statements of Yahweh's kingship in texts such as Exodus 15:18 ; Numbers 23:21 ; Deuteronomy 33:5 ; Judges 8:23 ; and Ezekiel 36:24-283 ; 10:19 ; 12:12 . To do this also denies the close relationship that exists between the establishment of the Sinai covenant and the acknowledgment of Yahweh's kingship over Israel. show that in the Sinai covenant Yahweh assumes the role of the Great King, and Israel, that of his vassal. All of this suggests, very clearly, that Israel recognized Yahweh as her Great King long before kingship was established in Jerusalem. This request betrayed their rejection of the kingship of Yahweh (1 Samuel 8:7 ; 10:19 ; 12:12 ) and denial of the covenant. Samuel then inaugurated the reign of Saul, Israel's first king, in the context of a renewal of the covenant with Yahweh (1 Samuel 11:14-12:25 ). He was always obligated to submit to the law of Israel's (and his ) Great King, Yahweh (Deuteronomy 17:18-20 ; 1 Samuel 12:14 ) as well as to the word of the prophet (1 Samuel 12:23 ; 13:13 ; 15:11,23 ; 2 Samuel 12:7-13 )
Gomer - fjcr pbHer unfaithfulness to her husband became a sort of living parable of Israel's unfaithfulness to Yahweh
Obadiah - (oh buh di' uh) Personal name meaning, “Yahweh's servant. He was devoted to Yahweh and saved Yahweh's prophets from Jezebel's wrath
Yhwh - From the study of the structure of the Hebrew language most scholars today believe that YHWH was probably pronounced Yahweh (Yah' weh )
Essenes - Much exotic superstitious idolatry was mingled with their belief in Yahweh and in immortality
Host of Heaven - He attempted to merge the worship of other gods with the worship of Yahweh. Yahweh came to be understood as a king who presided over a heavenly council, composed of angelic servants, sometimes called “sons of God
Josiah - (joh ssi' uh) Personal name meaning, “Yahweh heals. A major thrust of the Book of Deuteronomy was to call the nation Israel to exclusive loyalty to Yahweh
Ezekiel, Theology of - Israel suffered at least as much confusion when they saw the temple of Yahweh go up in flames. Standing by the Kebar River Ezekiel suddenly sees the vision of the chariot of Yahweh (1:2-28). The human-like figure seated on the throne above the dome implied that Yahweh is sovereign over heaven and earth. First, they thought that Yahweh was bound to protect Jerusalem. Second, if the city should fall, it meant that Yahweh was weak and small. ...
Ezekiel's vision showed them that it was not that Yahweh was too small, but that he was too great. Yahweh pitied her and protected her, and she grew to sexual maturity. Oholah first turned away from Yahweh, her true husband, and "lusted after" Assyria and Egypt. In response to her adultery, Yahweh turned her over to the viciousness of the Assyrians (23:5-10); in other words, God allowed Assyria to destroy Samaria. Its position in the north is significant since that is the direction from which Israel's enemies, as executioners of Yahweh's anger, generally came. The zoomorphic nature of these gods would indicate that they were Egyptian; the secrecy of the cult reflected a desire to hide it not only from Yahweh but from the Babylonians, who would have regarded this as an act of rebellion against their empire. In this, the people had abandoned Yahweh as Lord of nature and turned to other gods for good crops and healthy cattle. The implication is that as they bow they turn their buttocks toward Yahweh
Kenites - Some scholars have suggested that Moses learned about the worship of Yahweh through Kenite influence, but this theory has not been accepted by all scholars
Elias - (Hebrew: Yahweh is God) ...
Prophet of the Old Testament
Elijah - (Hebrew: Yahweh is God) ...
Prophet of the Old Testament
Jephthah - He was certainly not following the teachings of Yahweh (cf
War, Holy War - Jehu was authorized by Yahweh to end Ahab's dynasty, but his violence went far beyond his objectives. Later in 2 Kings 7:6 the Aramean armies retreat because Yahweh makes a loud noise. While it is true that Yahweh will one day punish the godless nations with a sword, it will be in his own good time. All these practices would not only have contaminated pure Mosaic Yahwehism but would have destroyed the fabric of any society's family structure. The Old Testament speaks of the "wars of Yahweh" (Numbers 21:14 ; 1 Samuel 18:17 ; 25:28 ), but does not use the term "holy war. Hereafter there would be perpetual warfare between Yahweh and Amalek until they were completely blotted out. The leader would often remind the troops that Yahweh had already delivered the enemy into their hand and would himself be fighting next to them. In at least one battle the liturgy itself celebrating Yahweh's amazing grace was sufficient to bring about a decisive victory ( 2 Chronicles 20:20-23 ). Various means of determining Yahweh's stance in the coming battle were sought such as Urim, dreams, or prophets. Anyone who was fainthearted and did not put his full trust in Yahweh was sent home. Hophni and Phineas made the fatal mistake of assuming victory would be guaranteed by bringing a sacred cult object into the camp, namely, the ark of Yahweh (1 Samuel 4 ). Only faithfulness to the Torah and loyal obedience to Yahweh would insure victory. ...
In 2 Samuel 22 David avers that Yahweh is the sum total of his strategic military potential (vv. It is from Yahweh he has learned all his military expertise (v
Human Sacrifice - ...
These practices, foreign to the worship of Yahweh, must have been adopted by Israel from the surrounding peoples. Yet the abomination of human sacrifice, stated Jeremiah, never entered the mind of Yahweh (Jeremiah 19:5 )
Baal - The Bible writers affirmed the supremacy of Yahweh and condemned the worship of any other gods beside Yahweh
Isaiah - (i zay' uh) Personal name meaning, “Yahweh saves. ...
Isaiah was called to be a prophet of Yahweh in striking visions which he experienced in the Temple about 740 B. The elements in that vision forecast the major themes of his preaching, particularly the transcendent nature of Yahweh, which may serve as a modern translation of Hebraic “holiness. Underlying his conceptual world was his inaugural vision: Yahweh was the ultimate King; His nature was infinite holiness or transcendence; His holiness manifested itself in righteousness (Isaiah 11:1-9 ). Yahweh was the electing, endowing, forgiving God, possessing plans and purposes for His servant Israel by which they might secure the Abrahamic promise of world blessedness. Yahweh is Lord of all, King of the universe, the Lord of history who exhibits His character in righteousness, that is, in self-consistent acts of rightness (Isaiah 5:16 ). He stressed, too, the Day of Yahweh, a time when the presence of God would be readily discoverable in human history. Indeed, they mimicked sarcastically Isaiah's plain speech as childish prattle, to which he retorted that if they did not understand simple Hebrew, Yahweh would speak to them in Assyrian! Yet, those that trusted in God stood on a firm foundation, a foundation laid in righteousness and justice. The writer hailed Cyrus as the shepherd of Yahweh who would build Jerusalem and set the exiles free (Isaiah 44:26-45:1 ). It was Yahweh who had stirred up Cyrus, and through him His purpose would be secured
Ministry, Minister - All three are essential within the covenantal relation between Yahweh and Israel. Thus, in a basic sense every person, male and female, insofar as he or she is a member of Israel is a minister/servant of Yahweh; so the whole of life has a Godward dimension (as the Law makes very clear). ...
The service rendered by prophet, priest, and king was that of maintaining the personal relation between Israel (the bride) and Yahweh (the Bridegroom) required by the covenant. , Exodus 30:20 ); and of a king to express the sovereignty and kingship of Yahweh unto and within Israel and to show that the sacred and secular realms belong together. In his life and particularly in his death, Jesus fulfilled the prophecy of the Messiah as the Suffering Servant of Yahweh (Isaiah 52:13-53:12 )
Wages - She merits the blessing of Boaz, who believes that Yahweh is a good God, who will fully pay her wages (Ruth 2:12 ). ...
The prophets relate how an idolatrous society quickly became corrupt, as the focus was placed on material gain rather than on a relationship with Yahweh and neighbor. The Assyrians laid Israel waste as the prophets predicted, and the Babylonians destroyed Judah, demonstrating clearly the principle that the wages for serving a false god are quite different than those obtained from serving Yahweh. And the razed temple demonstrates what has happened to the relationship with Yahweh. She is going to be liberated by a foreign king who will work for Yahweh without a wage (Isaiah 45:13 ). Israel is called to believe that Yahweh is for her even in the midst of judgment. She can now come to Yahweh and purchase milk and wine without paying a fee (Isaiah 55:1 ). Gottwald, The Tribes of Yahweh ; H
Obadiah, Theology of - This is the usual English rendering of the personal, covenant name of Yahweh/Jehovah, Israel's God. Yahweh had promised Abram a special relationship with himself (Genesis 12:1-3 ). This intimacy was expanded through the covenant that Yahweh made through Moses with Abram's descendants at Mount Sinai (Exodus 19-24 ). Yahweh's person and desires are known, as are his rewards for those who respect them
Abijah - OR ABIJAM (uh bi' jah) Personal name meaning, “my Father is Yahweh
Euphrates And Tigris Rivers - It formed the northern boundary of the land promised by Yahweh to Israel (Genesis 15:18 ; Deuteronomy 1:7 )
Joab - (joh' ab) Personal name meaning, “Yahweh is father
Plague - Both people and king were bitterly opposed to Yahweh, the God of Israel, and were devoted followers of Yahweh’s real enemies, the Egyptian gods (Exodus 9:27; Exodus 12:12)
Benaiah - (bee nawee' uh) Personal name meaning, “Yahweh has built
Consecrate - also those dedicated to Yahweh, 1618254773_32 ), and all Israel (Exodus 19:6,10,14 ). Common things can be raised to the status of holy if the owner chooses to dedicate them to Yahweh (Leviticus 27 ). The Sabbath is also a sign of holiness (Exodus 31:13 — that Israel will realize it is Yahweh who is making them different for himself ). The nearer the relationship to Yahweh who is holy, the greater the separation from imperfection
Holy, Holiness - It is intriguing to ponder the possible theological and religious categories that may have prepared Moses to hear Yahweh's command to remove his shoes because the ground on which he stood was "holy" (Exodus 3:5 ). No one can explain the phenomena of Israel and the Holy One of Israel adequately without realizing the fundamental distinctive of Yahweh's transcendence. The rudiments of God's moral nature are revealed early on by his decision to delineate what pleases him as "good, " perhaps best interpreted as "the way it should be because Yahweh made it so" (used fifteen times in Genesis 1-3 ). Though the law is not present, internal standards of purity and righteousness surround the covenants Yahweh makes with his people (Genesis 6:5,9 ; 15:6 ; 17:1 ). Probably most instructive of all, as well as being a radical polemic of the irrational motivations behind pagan notions of holiness, is the fact that Yahweh is looking for those who are willing to "walk" with him rather than cower in fear alone (5:22,24; 6:9; 24:40; 48:15). ...
It is illuminating to note that once Yahweh communicates his fundamental nature to Moses, and consequently to a redeemed nation, that the usage of the terms related to holiness explodes. ...
When Yahweh appears to his own there is the requisite reminder of the essential difference between Creator and created. In order to relate to him, Israel must be clean, revealing the inherent purity Yahweh alone can impart (Exodus 19:10 ; Isaiah 6:5 ). It is the indication of the moral cleanness from which is to issue a lifestyle pleasing to Yahweh and that has at its base an other-orientation (Exodus 19:6 ; Isaiah 6:5-8 ). Yahweh, who has sanctified a day and a bush, moves in deliberate steps to reveal actualized holiness in everyday life. Yahweh's personal presence affects every area of life. They are qualified, measured, and defined by the essential nature of Yahweh, the Holy One (Isaiah 6:3 ; 1618254773_45 ). Holiness as the moral excellence of Yahweh is the same principle and standard for the life and ministry of Jesus. ...
Jesus shares the Holy Name of Yahweh, and therefore the title "Holy Father" is an acclamation of his nature as well (John 17:11 ; cf
Ananias - (an uh ni' uhss) Greek form of the Hebrew name Hananiah, which means “Yahweh has dealt graciously
Iddo - Name perhaps meaning, “Yahweh adorns Himself
Council, Heavenly - There Yahweh presided over His heavenly council like some earthly king presiding over an assembly of his subjects
Congregation - While edah is once used to refer to a herd of bulls ( Psalm 68:30 ) and once to a hive of bees (Judges 14:8 ), both words primarily describe the Israelite people as a holy people, bound together by religious devotion to Yahweh rather than by political bonds
Jehohanan - (jee hoh' hay nan) Personal name meaning, “Yahweh is gracious
Hashabiah - (hassh uh bi' uh) Personal name meaning, “Yahweh has reckoned or imputed,” appearing in longer and shorter Hebrew spellings
Godhead - To Moses God revealed His name (Yahweh) and the essential aspects of His nature as One who exists (Exodus 3:13-14 )
Maaseiah - (may' uh ssee uh) Personal name meaning, “work of Yahweh,” appearing in a longer and shorter Hebrew form
Vision - “Vision” and “Word of Yahweh” became synonymous in these prophetic writings (see Obadiah 1:1 )
Amaziah - (am uh zi' ah) Personal name meaning, “Yahweh is mighty
Ark - …" 'Ârôn is first modified by God's covenant name, Yahweh, (in Joshua 4:5. First Samuel 5:11 uses the phrase "the ark of the God [1] of Israel," and 1Chron 15:12 employs "the ark of the Lord [2] God [3] of Israel
Resurrection - The Song of Moses (Deuteronomy 32:1 ) and the Song of Hannah (1 Samuel 2:1 ) assert that Yahweh kills and makes alive. The emphasis upon Yahweh as the God of present life tended to make Judaism a this-worldly religion. The future was generally interpreted as a national future under the sovereign rule of Yahweh
Altar - The contest between Elijah and the prophets of Baal involving an altar demonstrated interaction between Yahweh and Baal. Noah built an altar and offered a sacrifice to Yahweh. Unlike the divinities of the nations surrounding ancient Israel, Yahweh did not need sacrifices to survive
God - ...
In the course of time, however, God revealed his distinctive divine name, Yahweh, by which Israel should know him. ...
As a general rule, the literary context has a great deal to do with which of the terms (Elohim [1] or Yahweh ) the text used to designate Israel's God. Elohim [1] seems more appropriate for contexts that require a universal view of the deity, or contexts that connote his power and omnipotence, while Yahweh may be more appropriate for those contexts that deal with Israel and Israel's historical experience, or the deity's personal presence and involvement in Israel and the world. For example, the creation narrative of Genesis 1 employs Elohim [1] since the creation of the universe is in view and God is acting in his sovereign role, but the parallel narrative of Genesis 2 introduces the dual name Yahweh God (Lord God), in view of Yahweh's personal involvement in the creation of man and woman. When Moses objected to Yahweh's plan that he should go to Pharaoh, Yahweh said, "I will be with you" (Exodus 3:12 ). Yahweh (the vocalization of the name is the contribution of modern scholars) will be with the Israelites. This promise of God's presence became a crucial factor during the Mosaic era and was the point of contention in Exodus 33 , when Yahweh responded to the golden calf episode by first declaring that his presence would not accompany Israel into Canaan. "...
The sum of the matter is that God or Yahweh is a God who is present with his people, present in the world he made, present in peace and war, present in crisis and serenity, especially present in the soon-occurring exodus from Egypt toward which Exodus 3:14 is pointing. Sinai was a summing up of his work that preceded it and that aimed to make Israel Yahweh's special people and shape them into a community loyal to him. The covenant he made with Abraham was activated on a national level at Sinai and designed with particulars that formalized the relationship between Israel and Yahweh. Basically the word "holy" connotes separation from the profane and appointment to Yahweh's service. Yahweh's holiness involves his power (1 Samuel 6:20 ), transcendence, and moral perfection (Isaiah 6:3 ; 35:8 ). Elijah was the exemplary prophet, calling Israel to return to Yahweh's covenant and worship only him. Yahweh was not a despot whose actions were irrational, but he acted according to the principles of justice that he had set forth in the Torah, and he required that Israel operate by the same standard of justice. This meant, as the Torah had commanded, that the Israelites should have no other gods besides Yahweh. The Book of Lamentations stands as an assessment of Judah's fall and a witness to Yahweh's mercy, which is renewed every morning (Lamentations 3:22-24 ). No prophet knew that better than Isaiah, who announced the era of restoration as a time when Yahweh would comfort his people and proclaimed Yahweh's forgiveness of Judah's sins (40:1-2). This miraculous era would manifest Yahweh's greatness in ways that would summon the nations to turn to him for salvation (Isaiah 45:22 ). When Yahweh finally speaks to Job out of the whirlwind (Job 38:1-42:6 ), he does not defend the principle or explain the breath of it, but proclaims his majestic knowledge and expert operation of the universe he made, and expounds the finite understanding of man
Judges, Book of - Israel would forsake Yahweh and follow after other gods, and Yahweh would give them into the hand of an oppressor. Israel would cry out for deliverance, Yahweh would send a deliverer, and Israel would be obedient to Yahweh until the death of the deliverer, when the cycle would begin again
Sign - The knowledge imparted by these signs encouraged acknowledgment of Yahweh as the only God, obedience to God's covenant, and trust in God's word. The signs of pagan prophets similarly serve as a challenge to trust in Yahweh (Deuteronomy 13:1-4 ). The reality of wonder-working false prophets underscores the truth that signs themselves are ambivalent; the function of the sign, either to evoke or challenge faith in Yahweh, is the deciding factor. The names of Isaiah (“Yahweh is salvation”) and his sons Shear-jashub (“A remnant shall return”) and Maher-shalal-hash-baz (“The spoil speeds, the prey hastens”) illustrate Israel's fate (Isaiah 7:3 ; Isaiah 8:3 )
Dan - As an alternative to worship in Jerusalem, Dan and Bethel were fortified as border fortress/sanctuaries (1 Kings 12:29 ) with temples containing golden calf representations of Yahweh. This may have represented a combination of Baal worship with worship of Yahweh. The writer of Kings ascribed the fall of the kingdom to the worship of gods other than Yahweh (2 Kings 17:7-20 ), and Dan was one of the key centers of this idolatry
Flock - The reason for this hope is that Israel is under the care of Yahweh, the Good Shepherd (Psalm 95:7 ; Ezekiel 34:31 ; cf
Kir-Hareseth - Jehoram and Jehoshaphat did not have faith that Yahweh would give them victory over the people of Chemosh
Hosea - ...
Because the covenant between Israel and Yahweh was likened to a marriage covenant, Israel’s association with other gods was really spiritual adultery (Hosea 4:17; Hosea 5:4; Hosea 6:10; Hosea 7:16; Hosea 8:5-6; see BAAL). Hosea’s covenant love for Gomer pictured Yahweh’s covenant love for his people. Like Gomer, Israel has been unfaithful to her husband God (Yahweh) (2:2-23), but as Hosea redeemed Gomer from slavery, so God will redeem Israel from the coming captivity (3:1-5)
Nehemiah, Theology of - The one whose name is Yahweh is the only being worthy to be called God (9:6). Yahweh is reliable and can be counted on to do what he says (9:32). ...
Yahweh is the redeemer who brought his people out of Egypt by his great power and strong hand (1:10). Yet, at the same time, they are the people whom Yahweh redeemed by his great power and strong hand (1:10). On Mount Sinai Yahweh gave commands, decrees, and laws (9:14). Yahweh himself is the only one granted this service
Humanity - Yet this is rooted in turning away from the relationship which Yahweh initiated, and therefore from Yahweh Himself. Moreover, turning from Yahweh involves turning towards something else
Flood - ...
To an ancient story form known widely in the Ancient Near East, the inspired Hebrew writer joined Israel's theological affirmation to form an educational means to teach the community of Israel the ways of Yahweh (Genesis 18:19 ). When Noah offered a sacrifice to Yahweh after the Flood, the act prompted God to exercise His concern for the new race. So Yahweh is likened to a man of war with bow and arrows
Praise - The Hebrew “Hallelujah” is generally translated “Praise the Lord!” The Hebrew term is more technically translated “Let us praise Yah,” the term “Yah” being a shortened form of “Yahweh,” the unique Israelite name for God. 68:4, reflecting the Hebrew text; however, the Jerusalem Bible (JB) translates it with “Yahweh. ” Most versions follow the traditional translation “Lord,” a practice begun in Judaism before New Testament times when the Hebrew term for “Lord” was substituted for “Yahweh,” although it probably means something like “He who causes to be
Israel, History of - Moving from Goshen in Egypt through God's leadership in the miracle at the sea to the Sinai peninsula under Moses' leadership, the Hebrews at Sinai ratified a covenant with the God Yahweh (Exodus 24:1 ), and thus Israel as a landless people came into being. Through this period the generation that departed Egypt died, Yahweh's judgment upon them because they refused to believe that the God of deliverance could also lead them into Canaan. The worshiper of Yahweh could not worship both Yahweh and Baal. On the analogy of his relationship with his wife Gomer ( Hosea 1-3 ), he exhorted Israel to be faithful to Yahweh. While assuring Israel of Yahweh's love, Hosea warned her of impending judgment resulting from her abuse of the covenant relationship. Isaiah of Jerusalem, who experienced his commission (see Isaiah 6:1 ) to be Yahweh's prophet at the death of King Uzziah (742), was a prophetic spokesman during three political crises. In 711 he warned against an Egyptian-led revolt against Assyria (Isaiah 20:1 ), and in 701 he was—Yahweh's spokesman when Sennacherib of Assyria laid siege to Jerusalem (Isaiah 36-37 ; see also 2 Kings 18-19 ). Isaiah is primarily remembered as the proponent of faith in Yahweh, letting—Yahweh struggle against those who would oppress. Micah 6:1-8 , however, is an excellent description of a courtroom scene where Yahweh's people are brought to trial for their constant rejection and transgression of the covenant. Nonetheless, they were secluded from Jerusalem and the Temple and hardly desired to sing Yahweh's song in this strange land (Psalm 137:1 ). He increased the awareness that Yahweh has absolute mobility, that He was not geographically confined to Jerusalem (Ezekiel 1-3 ). ...
The prophecies of Isaiah 40-55 spoke to conditions near the end of the Babylonian Exile (about 540), preparing the people for a second Exodus ( Isaiah 40:1 ) and impressing upon them their role as the servant people of Yahweh (Isaiah 42:1-4 ; Isaiah 49:1-6 ; Isaiah 50:4-9 ; Isaiah 52:13-53:12 ). These chapters in Isaiah provide the first undisputed literary evidence for monotheism in the Bible (Isaiah 44:6 ; Isaiah 45:5 ), a concept inevitably coupled with Yahweh's—universality (Isaiah 42:6 ; Isaiah 45:22 ). Joel emphasized the day of—Yahweh as a day of Judah's preservation coupled with the destruction of Edom and Egypt
Joash - (joh' assh) Personal name meaning, “Yahweh gives
Weather - Before long the Israelites fell to the temptation to combine the worship of these gods with the worship of their own God, Yahweh (Judges 2:11-13; Hosea 2:5-13; see BAAL)
Clouds - When Yahweh appears as a Warrior, the clouds are His battle chariots in which He travels (Psalm 68:34 ; Psalm 104:3 ; Isaiah 19:1 ) and from which He shoots down the lightning as arrows (Psalm 18:14 ; Psalm 77:17 ; Zechariah 9:14 ). Dark clouds overshadow the judgment day of Yahweh, which the prophets announced (Ezekiel 30:3 ,Ezekiel 30:3,30:18 ; Joel 2:2 ; Zephaniah 1:15 )
Gods And Goddesses, Pagan - ...
The major confrontation between Ashtoreth and Yahweh took place during the days of Eli, Samuel, and Saul. Instructions were sent throughout the land of the Philistines to proclaim victory over Israel and their God Yahweh. He made clear that Yahweh was the onlyand trueGod for the people of Israel...
Baal . Dagon was, however, defeated by Yahweh. The Israelites relied on their theological understanding that Yahweh was mightier than Dagonbut, unfortunately, with an inexcusable naivete. Albright, Archaeology and the Religion of Israel ; idem, From the Stone Age to Christianity ; idem, History, Archaeology and Christian Humanism ; idem, Yahweh and the Gods of Canaan ; W
Jeshua - (jeh sshyoo' uh) Personal name spelled in Hebrew the same as Joshua and meaning, “Yahweh is salvation
Apostasy - By impugning the name and works of Yahweh, Israel despised her calling and proved to be a stubborn and disobedient nation
Matthew - (mat' thew) Personal name meaning “the gift of Yahweh
Memorial - Numerous items and institutions serve as a reminder of Yahweh
Zechariah - (zehk uh ri' uh) Personal name meaning, “Yah (in long form Yahweh) remembered
Divine, Practice Divination - Balaam was well-known among the pagans as a diviner; at the same time, he recognized Yahweh as his God ( Elijah - The chief purpose for which God raised up Elijah was to preserve in Israel the worship of Yahweh, Israel’s covenant God. ...
After three years of drought, Elijah challenged Ahab to gather Baal’s prophets to Mt Carmel for a public contest to show who was the true God, Yahweh or Baal (1 Kings 18:19-21)
Temple of Jerusalem - A place of worship, especially the Temple of Solomon built in Jerusalem for national worship of Yahweh. In the Old Testament, the language is usually beth Yahweh or beth Elohim , “house of the Yahweh” or “house of God” because He is said to have dwelt there. So David, when he had built for himself a cedar palace, thought it only proper he should build one for Yahweh, too (2 Samuel 7:1-2 ). Solomon's Temple may not have actually been the first temple which housed the ark of the covenant, since there was a house of Yahweh, also called a temple, at Shiloh (Acts 21:27-3394Samuel 1:9,1 Samuel 1:24 ; 1 Samuel 3:3 ) but in 1 Samuel 2:22 (NIV) it is called “tent of meeting,” whether the wilderness tabernacle or not. It cannot be determined what kind of sanctuaries were at Ophrah, Gilgal, Nob, Mizpah, Ramah, or other “high places” where Yahweh was worshiped, but “the Temple” is the one at Jerusalem from Solomon's time. The worshipers could gather for prayer and sacrifice in the Temple courtyard(s) where they could sing psalms as they saw their offerings presented to Yahweh on His great altar. Israel understood that it was only by God's grace that He consented to dwell with His people; and so Deuteronomy understood the central sanctuary as the place where Yahweh caused His name to dwell (Deuteronomy 12:5 ; compare 1 Kings 8:13 ), and priestly thinkers viewed it as filled with His glory (compares the tabernacle, Exodus 40:34 ). The ark, the mercy-seat lid of which had its own guardian cherubim (Exodus 25:18-20 ), was Yahweh's “footstool
Shemaiah - (sshih mi' uh) Personal name meaning, “Yahweh heard,” with both long and short forms in Hebrew
Judas - (jyoo' duhss) Greek transliteration of Hebrew personal name Judah meaning, “Praise Yahweh
Gerizim And Ebal - After the Assyrians captured the Northern Kingdom, the mixed race of people began mixing pagan worship and worship of Yahweh (2 Kings 17:33 )
Generation - The generations of people change, but God has given His name Yahweh to be remembered through all generations (Exodus 3:15 ). The danger is that a generation will arise that does not know Yahweh (Judges 2:10 ; compare Psalm 12:1 )
Angel - Haggai called himself “the messenger of the Lord,” mal'âk Yahweh. ...
Third, and most significant, are the phrases mal'âk Yahweh “the angel of the Lord,” and mal'âk 'elohim, “the angel of God
Canaan, History And Religion of - During the period of Joshua and the Judges, a cultural struggle was waged which had to do more with the conflict between wilderness (Israelite) and agrarian (Canaanite) cultural motifs than between Yahweh and Baal. Without leadership Israel worshipped Baal-berith (“Baal of the covenant”) mixing Baalism with the covenant of Yahweh (Judges 8:33 ). Judah was the base for worship of Yahweh and the site of the Jerusalem Temple. Amidst the building of a Baal temple in the capital city of Samaria and the persecution of Yahweh's prophets, the prophet Elijah emerged on the scene. It clarified that a person must worship either Yahweh or Baal. It was not possible to worship both, for Yahweh demanded exclusive allegiance. ...
The struggle Elijah initiated with this either-Yahweh-or-Baal imperative, King Jehu (842-815) carried forward politically. ...
The Baalistic Canaanites influenced Israel in many ways: Temple construction, sacrificial rituals, the high places, a rejection of any sexual motif as a worship instrument (Deuteronomy 23:17-18 ), and a lessening of the purely mythical with a concomitant emphasis upon the historical happening as with Yahweh's splitting of the sea (Yam Suph) rather than a struggle with a mythological Yam(Exodus 14-15 ). The biblical record affirms that Yahweh, the Lord of history, has used the reality of historical encounter as a means to bring biblical religion to its mature development as revealed in the full canon of Scripture
New Covenant - Like an exposed child Israel was helpless until Yahweh adopted her. Nonetheless, Yahweh will both remember the covenant made with Israel in her youth and establish an everlasting covenant with the nation, making expiation for all that it has done. In Isaiah 54:8-10 , Yahweh promises that when he restores Zion he will never again become angry, but will have compassion on his people. Yahweh says of his Servant in 42:6 that he will make the Servant a covenant for the people and a light for the nations
Destroy, Destruction - Apostate Israelites obviously wanted to make this demonstration about Yahweh by tearing down his altar (1 Kings 18:30 ; 19:10,14 ). When Solomon dedicated Yahweh's altar, the priests were unable to approach because of the fiery glory (2 Chronicles 7:1-3 ). Yahweh will reveal himself as the Most High God by actually standing next to the altar when he gives the command to destroy their worship center (Amos 9:1 ). Yahweh will stalk them like a bear and tear their hearts out (Hosea 5:14 ; 13:7-8 ). But when confronted with delivering the coup de grace, Yahweh experiences the most intense emotional trauma ever written about deity. Reid, Yahweh as Divine Warrior ; C
Christ, Divinity of - Secondly, Christ claims for Himself an authority and power which in the Old Testament belonged to Yahweh (God) alone: He performs miracles in His own name and confers the same power upon His Apostles; He teaches in His own name and as one having supreme authority; He forgives sin as if committed against Himself; He requires faith and love of Himself as conditions of salvation; He promises to His disciples His perpetual presence and assistance; He promises eternal beatitude for works done on account of Himself; and represents Himself as the final Judge of the living and the dead
Divinity of Christ - Secondly, Christ claims for Himself an authority and power which in the Old Testament belonged to Yahweh (God) alone: He performs miracles in His own name and confers the same power upon His Apostles; He teaches in His own name and as one having supreme authority; He forgives sin as if committed against Himself; He requires faith and love of Himself as conditions of salvation; He promises to His disciples His perpetual presence and assistance; He promises eternal beatitude for works done on account of Himself; and represents Himself as the final Judge of the living and the dead
Joshua - (jahssh yoo uh) Personal name meaning, “Yahweh delivered
Egypt - This is also the first recorded encounter of the divine ruler of Egypt and Yahweh the God of Abraham. Throughout the course of the struggle between Pharaoh and Yahweh, Egypt comes to represent all that is opposed to God
Soul - For instance, in Psalm 103:1 , we read, “Bless, Yahweh, O my soul. ” This includes the throat as the organ of life, the soul as the totality of capabilities; my own personal life which experiences the saving actions of Yahweh our God; my person; my own “I”; and the vital, emotional self
Will - But in the ancient Near East the unified conception of the human being resulted in a complete choice for Yahweh as the only true Lord. ...
The willingness of Yahweh to choose (1 Samuel 12:22 ) his own is responded too often by a misuse of will on Israel's part (Nehemiah 9:17 ; Hosea 5:11 ; Zechariah 7:11-12 )
Idol - Perhaps a misguided King Jeroboam intended to represent Yahweh by the gold calves set up in his temples at Bethel and Dan when he led the northern tribes to secede from the kingdom inherited by Rehoboam (1 Kings 12:28-33 )
Maiden, Virgin - The prophets who denounce Israel for playing the harlot also called her the bethûlâh of Yahweh, or the bethûlâh (daughter) of Israel ( Curse - For the deaf, not having heard the curse, could not take protective action by calling for the more powerful ‘blessing’ of Yahweh (Leviticus 19:14; Psalms 109:28)
Peace - " The noun had many nuances, but can be grouped into four categories: (1) salom [1] as victory over one's enemies or absence of war. God alone is the source of peace, for he is "Yahweh Shalom" (see Judges 6:24 )
Jerusalem - Although David was not allowed to construct a temple, the arrival of the ark forever linked Jerusalem with the cult of Yahweh. Solomon, David's son, enhanced the religious dimension of the city by constructing the temple of the Lord, symbolizing the presence of Yahweh in Jerusalem and Israel. As Yahweh's spokesman, Nathan promised David a dynasty that would rule in perpetuity (2 Samuel 7:15 ). ...
Zion was originally a geographic term for the City of David, but with the extension of the city northward to incorporate the Temple Mount, Zion came also to signify the dwelling place of Yahweh (Luke 2:22-38 ; [3]). "...
After Abraham was prevented from slaying Isaac, and the ram was provided as a substitutionary sacrificial victim, Abraham called the name of the place Yahweh-jireh , "The Lord sees. ...
The connection of Jerusalem with the sacred mountain of Yahweh is implicit in many of the references to mountain (Heb. With this, the cult of Yahweh was fully reestablished in Jerusalem
Judah - (jyoo' duh) Personal, tribal, and territorial name meaning, “Praise Yahweh,” but may have originally been related to the mountain of Jehud
Uzzia(h) - (uhz zi uh) Personal name meaning, “Yahweh is might
False Worship - During the time of great Assyrian power in the ancient world, even the Hebrews seem to have thought that the Assyrian gods were more powerful than their Yahweh; so they began to worship them. ...
The primary forms of false worship are addressed in the Decalogue (Exodus 20:1 ): “Thou shalt have no other gods before [1] me” (Exodus 20:3 )—a command for exclusive loyalty to and worship of Yahweh; “Thou shalt not make unto thee any graven image” (Exodus 20:4 ) —a clear requirement of imageless, that is, spiritual worship; and “Thou shalt not take the name of the Lord thy God in vain” (Exodus 20:7 ) —a command to honor in all of life the God whose name the Hebrews claimed and bore
Fire - Similar to this is Yahweh's descent upon Mount Sinai "in fire" (Exodus 19:18 ; cf. In both cases Yahweh is present in the person of the angel who touches the altar, causing the sacrifices to erupt in flame. Jeremiah says in reference to the destruction of Jerusalem that Yahweh "poured out his wrath like fire" (Lamentations 2:4 ). At Taberah in the Sinai desert Yahweh's "anger was aroused" and "fire from the Lord burned among" the people (Numbers 11:1 )
Ark of the Covenant - Sometimes it is identified rather with the name of deity, “the ark of God,” or “the ark of the Lord” (Yahweh), or most ornately “the ark of the covenant of the Lord of hosts (Yahweh Sabaoth) who is enthroned on the cherubim” (1 Samuel 4:4 )
Sow - Used in the figurative sense, it is said that Yahweh “will sow” Israel in the land ( Yahweh promises: “… I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” ( Elisha - ...
Caring for the faithful minority...
Faithful believers were rare in Israel, and Elisha had to help preserve them, lest the true worship of Yahweh vanish from the nation. Naaman’s knowledge of the one true God was still imperfect, but at least he had a more sincere faith in Yahweh than did many Israelites (2 Kings 5:15-19)
Compassion - Yahweh boldly declares, "I will have compassion on whom I will have compassion" (Exodus 33:19 ). Yahweh's compassion is rooted in his covenant relationship with his people (2 Kings 13:23 )
Jonathan - (jah' uh thuhn) Personal name meaning, “Yahweh gave
Firstborn - In memory of the death of Egypt's firstborn and the preservation of the firstborn of Israel, all the firstborn of Israel, both of man and beast, belonged to Yahweh (Exodus 13:2 ,Exodus 13:2,13:15 ; compare Exodus 12:12-16 )
Envy - ...
As an example from former days, the righteous judgment of Yahweh against Edom was measured out in accordance with the measure of Edom's jealousy toward the people of God (Ezekiel 35:11 )
Naming - ”...
Simple names functioning as epithets, such as Nabal meaning “fool” and Sarah meaning “princess,” gave way to compound names factual or wishful in nature, such as Mattaniah meaning “gift of Yahweh” and Ezekiel meaning “may God strengthen
Castle - ...
The basic biblical lesson is that Yahweh is our stronghold, refuge, and fortress (Psalm 18:2 ; Psalm 31:3 )
Circumcision - Circumcision was therefore an external sign of an internal singularity of devotion of Yahweh
Ahab - Israel’s long-established practice of mixing the worship of God (Yahweh) with the worship of Baal was bad enough, but Jezebel’s intention was far worse
Hospitality - As Israel received the loving care of Yahweh, so Israel was to love and care for the alienated person (Exodus 23:9 ; Leviticus 19:33-34 ; Deuteronomy 10:19 ; Isaiah 58:6-10 ). Taking the role of host to the multitude, Jesus is portrayed as one like Yahweh, who fed the people in the wilderness (Exodus 16 ); as one like the prophets of Yahweh, who fed his disciples and had food left over (2 Kings 4:42-44 ); as one like the coming Davidic shepherd, who would care for his flock in the wilderness (Ezekiel 34:11-31 )
Kings, First And Second, Theology of - ...
Before the existence of the temple, Yahweh was worshiped wherever he appeared. There are numerous cases of prophecy being fulfilled according to the word of Yahweh (8:20; 12:15; 2 Kings 23:16-18 ). Judah ultimately would not suffer the same fate as Israel because of the righteousness of David, who kept the statutes of Yahweh (1 Kings 11:33,38 ). Yahweh's election and covenant with Israel were bound with David, although the continuation of the Davidic dynasty was conditioned upon the proper cultic observances and the acceptance of the Mosaic covenant. He discerns his work in the context of Israel's salvation history, presented as a continuing history of the confederate tribes, who realized their covenant relationship with Yahweh
Slave, Slavery - Some were released by the direct command of Yahweh (Jeremiah 34:8-10 ). It was adopted as a metaphor to image the believer's relationship to Yahweh and is more appropriately translated servant rather than slave (cf
Predestination - Yet irrespective of Israel Yahweh has a plan determined for the whole world as his hand is stretched out over all nations (Isaiah 14:27 ). The servant of Yahweh in Isaiah 49:5 is conscious of being "formed in the womb to be his servant
Idol, Idolatry - God’s law-code given to Israel expresses in writing the timeless truth that Yahweh alone is God; there is no other. Because they did not know what Yahweh looked like, they copied the forms of the gods of other religions (Exodus 32:4; 1 Corinthians 10:23-247; 1 Kings 12:28; Hosea 13:2)
Evil - In Jeremiah 2:33 , Israel, the unfaithful wife of Yahweh, has so departed from his ways that she is able to teach her ways even to evil women. However, in 1 Kings 22:8 and its parallel ( 2 Chronicles 18:12 ) the king of Israel (Ahab) answers Jehoshaphat of Judah, declaring that there is indeed a prophet of Yahweh about, adding peevishly, "But I hate him because he never prophesies anything good about me, but always bad [8]. While moral evil is never imputed to God, there is often a connection made between Yahweh and ra [13], roa , and raa [14]. For example, Jeremiah 17:16-18 indicates that the "day of evil" (RSV) is a day on which Yahweh judges those who are his enemies, in this case, those who persecute the prophet. Yahweh "brings evil" upon Absalom by defeating the counsel of Ahithophel (2 Samuel 17:14 ). The evil spirit from Yahweh that plagued Saul (Eccel 9:12 ; 18:10 ; 19:9 ) may be considered as a spirit (disposition) sent by God that eventually destroyed Saul
Jesus Christ - The name meant ‘Yahweh (Jehovah) is our Saviour’, and therefore was a fitting name to give to the one who would save his people, Yahweh’s people, from their sins (Matthew 1:21). Lord) in the New Testament is the same word that was used in the Greek translation of the Old Testament for the Hebrew word Yahweh (i. In the original Hebrew, Yahweh, the name of God, was a mysterious name that Jews of later times considered so sacred that they refused to speak it. The name was linguistically connected with the words ‘I am’ and referred to the eternal, unchangeable, ever-present God (Exodus 3:13-16; see Yahweh). Jesus identified himself with Yahweh by calling himself ‘I am’ (
Convert, Conversion - Technical terminology for turning does not occur here, but the example of the proselyte coming to Yahweh from Gentile origins does
Blasphemy - Under the influence of this interpretation, the personal name of God (Yahweh) was withdrawn from ordinary speech and the title of Adonai (Lord) was used in its place
Water - Two times in Jeremiah Yahweh is metaphorically identified as "the spring of living water" (Jeremiah 2:13 ; 17:13 )
Be - ” Since the divine name Jehovah or Yahweh was well-known long before (cf
Ahab - ...
Ahab appears to have been a worshiper of Yahweh, God of Israel, but probably along with other deities. He frequently consulted with Yahweh's prophets (1Kings 20:13-14,1Kings 20:22,1 Kings 20:28 ; 1Kings 22:8,1 Kings 22:16 ), used the divine name in naming his children (Ahaziah, Jehoram, and Athaliah) and did not interfere with the execution of the priests of Baal after the contest on Mt
Josiah - ...
Having removed idolatry, Josiah re-established the worship of Yahweh by keeping the Passover
Exodus - Yahweh revealed his character, showing that he was a God who redeems (Deuteronomy 15:15; 2 Samuel 7:23; Nehemiah 1:8-10; Micah 6:4; cf
Job, Theology of - Because of his omnipotent work of creating and sustaining the order of the universe, Yahweh alone is its sovereign and benevolent Lord who relates to finite humankind only on the basis of his own sovereign grace and man's joyous trust in him. ...
Ignoring Job's cries for a verdict of innocent or an indictment of specific charges, the Lord confronts Job with his ignorance of Yahweh's ways in governing the universe (38:2). mi [ 38:5,6, 25,28, 29,36, 37,41; 39:5 — which expect the answer "none but Yahweh" ) emphasize the incomparable sovereignty of Yahweh as ruler of the uNIVerse. Since Yahweh wisely supervises the balance of nature, which includes chaotic forces, humankind should trust him to restrict properly the chaotic and evil forces in society. ...
Yahweh confronts Job's prideful questioning of his justness as ruler of the universe (see 40:8-14). Since Job does not dare rouse Leviathan (41:1-10a), how much more absurd that he has challenged the authority of Yahweh, the maker and ruler of Leviathan (41:10b-11)
Testimony - The sun/moon and day/night cycles appear as eternally established faithful witnesses, affirming Yahweh as a promise-keeping God (Psalm 89:35-37 ; Jeremiah 33:20-21,25 ). It stands as visible evidence that Yahweh is supreme. ...
In the same assembly, Israel takes the witness stand (43:10,12; 44:8) to proclaim Yahweh as the Lord and that apart from him there is no savior (43:11). In defending Yahweh, Israel proclaims to the nations God's lordship and that salvation can be found only in him
Temple - God appears to the newly created covenantal community, a community formed by the exodus and, now at Sinai (which parallels Jerusalem as a place par excellence for "visions" of God), given an identity, including instructions where Yahweh's presencewith the full implication of both blessing and dangerwould be manifest (Exodus 24-26 ; 33:12-17 ). Here, in this place , Yahweh appears and makes his will known (Exodus 33:7-11 ). As a commentary on the Torah, Deuteronomy expresses the presence of Yahweh in the cult devoid of some simplistic equation of Yahweh's presence constrained by the natural order of cause and effect by utilizing his alter ego, his "name, " as the manifestation of his transcendent reality. Yahweh is not seated on a throne like some dowager duchess. For all the critique of the temple, in the final analysis, Yahweh takes pleasure in this place and it is a source of delight for those who assemble there (Psalm 43:3-4 ; 65:4 ; 84:1 )
Deuteronomy, the Book of - Included in those covenants were the following promises: (1) that Israel would be God's special nation, (2) that Yahweh God would be their God, (3) that they would be obedient to God, and (4) that God would give them a homeland and innumerable descendants. ...
Deuteronomy 1:6-4:40 is Moses' first address in which he recounted Israel's journey from Horeb to Moab and urged Israel to be faithful to Yahweh. He called for obedience through love to Yahweh, the loving God, who had established the covenant with Israel
Theophany - The “Angel of the Lord” is identified in the accounts with Yahweh Himself
Directions (Geographical) - For the Canaanites, Zaphon represented the dwelling place of Baal, while in the Old Testament it is an attribute of the throne of Yahweh (Isaiah 14:13 ; Psalm 48:2-3 )
Discipline - ...
In the Old Testament, the covenant relationship between God and His people made Yahweh the Master
Azariah - (az uh ri' ah) Personal name meaning, “Yahweh has helped
Obadiah, Book of - Meaning “servant of Yahweh,” it reflects his parents' faith and spiritual ambitions for their child
Jonah, Theology of - Yahweh can make it rage or be still (1:4,13, 15). In 1:15 the sailors throw Jonah into the ocean, but in 2:4 the action is attributed to Yahweh. Salvation is Yahweh's exclusive possession (2:10)
Violence - The subsequent destruction of Jerusalem and the temple by Babylon, lamented by the prophet in Lamentations, is described as violence achieved by Yahweh (Lamentations 2:6 ). Cultic violence seems to be the object of Yahweh's hatred, according to Malachi 2:16 . Noteworthy is the fact that violent plundering of one's neighbor, whether figurative or literal, is cast as sin against Yahweh
Fear - Yahweh is a “great and terrible God” (Nehemiah 1:15 ); He is “fearful in praises, doing wonders” (Deuteronomy 6:24-259 ); His name is “fearful” (Deuteronomy 28:58 ) and “terrible” (Psalm 99:3 ). To fear the Lord is one of the ways by which Israel expresses its obedience and loyalty to Yahweh and to His divine requirements: “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart and with all thy soul, to keep the commandments of the Lord and his statutes, which I command thee this day for thy good?” (Deuteronomy 10:12-13 ; compare 1618254773_29 ; Deuteronomy 10:20 ; Deuteronomy 13:4 )
Magic - Yahweh's name was invoked by the miracle worker (Exodus 7:8-9 ; 15:25 ; 1 Kings 17:21 ; 2 Kings 2:14 ). Miracles were merely signs validating the mission of the prophet, who did not work by his skill but by the power of Yahweh (Exodus 3:14-17 ; Deuteronomy 13:2-3 ; Judges 6:17,36 ; Luke 9:34-38 ; Isaiah 7:10-11 ). They were distinguished from inquiries of Yahweh (Urim and Thummin, Numbers 27:21 ; ephod, 1 Samuel 23:9 ; lots, Numbers 26:55 ; dreams, 1 Samuel 28:6 ) on the grounds that divination was a custom of the nations
Exodus, Book of - There God revealed himself to Moses as Yahweh, the eternal and self-sufficient God who would use Moses to save his people from Egypt (3:1-4:17; see Yahweh)
Tabernacle - Apparently, Moses acted as the prophet who took the people's questions to God and received an answer, since “to seek Yahweh” usually appears in prophetic contexts
Jeroboam - His religion attempted to combine the worship of Yahweh with Canaanite religion (1 Kings 12:26-33)
Education in Bible Times - Thus, to ensure their prosperity, growth, and longevity as the people of Yahweh, Israel's mandate was one of education—diligently teaching their children to love God, and to know and obey his statues and ordinances (Deuteronomy 6:1-9 ). ...
Fourth, the notion of the Israelites as a divinely chosen people encouraged fierce nationalistic overtones in Hebrew religion and education; religiously the Israelites were obligated to the demands of God's holiness in order to remain his special possession, while educationally they were obligated to instruct all nations in divine holiness and redemption as Yahweh's instrument of light to the nations. ...
More specifically, "the way of the Lord" denotes the particular content of the series of covenant agreements or treaties Yahweh made with his people Israel. These covenants formed the basis of Israel's relationship to Yahweh and were characterized by a stylized literary pattern that included legislation or stipulations necessary for maintaining that relationship. For example, the details of Yahweh's covenant with Abraham fills but three chapters in Genesis (12,15, 17). ...
Since the Israelites recognized Yahweh as the God of history, providentially active in the course of human events, history too became part of the content or curriculum of Hebrew education. ...
Since all Israelites were bonded together in covenant relationship as the people of God before Yahweh, the religious community also played an important role in the education of the Hebrew youth
Righteousness - The major one is the Hebrew thought-world of the Old Testament and particularly the sdq [2] word group, which locates the meaning in the sphere of God's gracious, covenantal relation to his people and the appropriate behavior of the covenant partners (Yahweh and Israel) toward each other. First, Yahweh-Elohim, the Lord God, is righteous in that he speaks and Acts in accordance with the purity of his own holy nature; further, what he says and does for Israel is in accordance with his establishment of the covenant with this people (see Psalm 22:31 ; 40:10 ; 51:14 ; 71:15-24 ; Amos 5:21-24 ). Further, Jesus himself as the Servant of Yahweh is the righteous or innocent one (23:47), even as the centurion confessed at the cross
Genesis, Theology of - He obeys, goes to Canaan, and there builds altars to Yahweh his God. Through these stories the Israelites learned that they were heirs of a covenant between Yahweh and Abraham. They also saw, vividly portrayed in the life of Abraham, the importance of faith and obedience to Yahweh
Exile - Still, a faithful remnant attempted to maintain worship of Yahweh near Shechem, producing eventually the Samaritan community. They apparently built a temple there and worshiped Yahweh along with other gods
Teach - Following the Shema’, the “watchword of Judaism” that declares that Yahweh is One ( Pentateuch - The four documents are referred to respectively as J (because it speaks of God as Jehovah, or Yahweh), E (because it speaks of God as Elohim), D (because it bases its content on Deuteronomy) and P (because it deals mainly with matters of priestly interest)
Bread, Bread of Presence - Instead, the bread was placed before Yahweh as a token of gratitude for his provision for his people
Anger - ...
The Anger of God Unlike pagan gods, whose tirades reflect the fickleness of their human creators, Yahweh "expresses his wrath every day" because he is a righteous judge ( Psalm 7:11 )
Prostitution - The relationship between Yahweh and Israel was that of husband and wife
Deuteronomy - ...
The basis of Deuteronomy is the covenant between Yahweh and his people
Joshua the Son of Nun - The name Joshua means ‘Yahweh (Jehovah) saves’
Hosea - Yahweh alone was Israel's God. Israel was Yahweh's elect people. Hosea presented Yahweh as a faithful husband and Israel as an unfaithful wife
Redeem - At the conclusion of the Song of Moses, Yahweh is praised because He “will atone for His land and His people” ( Yahweh not “forgive” the iniquity of those plotting to slay him ( Covenant - This covenant was made “before Yahweh” (Jeremiah 34:18 ). Such treaties sought to gain military protection from foreign countries rather than relying upon Yahweh, the covenant God. The covenant with Yahweh meant Israel could make covenants with no other gods (Exodus 23:32 )
Elijah - In response of Elijah's prayer, Yahweh rained fire from heaven to consume the wet wood. Yahweh's power and Baal's impotence was further revealed through the drought
Lord - ” The Tetragrammaton YHWH appears without its own vowels, and its exact pronunciation is debated (Jehovah, Yehovah, Jahweh, Yahweh)
Tradition - Yet the name for God in Psalm 14:1 is Lord (Hebrew, Yahweh ) and in Psalm 53:1 , God (Hebrew, Elohim ; compare NAS). It appears from other studies that Yahweh was preferred in Judah and at the Jerusalem Temple while Elohim was preferred in the Northern Kingdom of Israel, possibly at Bethel
Ezra, Book of - (ehz' ruh) The name Ezra means “Yahweh helps. ...
Soon Ezra was informed of the most glaring sin of the Jews, intermarriage with non-Jews, those not in covenant relation with Yahweh (Ezra 9:2 )
Fall - Some may expect God to retreat and leave the sinful people alone to taste the misery that would follow, but grace-giving Yahweh provided clothing for fallen mankind (Genesis 3:20-21 ). ...
Yahweh acknowledged the partial truth of the serpent's claim: Adam's and Eve's autonomy had made them like the divine (Genesis 3:5 ,Genesis 3:5,3:22 )
Psalms, Book of - Another mixed type are the enthronement psalms which celebrate Yahweh's kingship (see Psalm 96-99 ). However, the main difference is a celebration of Yahweh as king over all creation. Enthronement psalms praise Yahweh as the King enthroned over His universe
Backsliding - Only the mercy and compassion of Yahweh could restore Israel to favor (Jeremiah 3:22 ; 14:7 )
Priest; Priesthood - ” Certain physical deformities excluded a man from that perfection of holiness which a “priest” should manifest before Yahweh ( Jesus Christ - (jee' zuhss krisst) Greek form of Joshua and of title meaning, “Yahweh is salvation” and “the anointed one” or “Messiah. ...
The Names and Titles of Jesus Jesus' own proper name is a Greek version of the Hebrew “Joshua,” salvation is from Yahweh
Idol, Idolatry - ...
The erection of two golden calves at northern cult centers by Jeroboam testifies to the syncretistic worship of Yahweh and idols that marked the remainder of the Old Testament period as Israel increasingly came under the influence of the Assyrian and Babylonian religions. Priests offered sacrifices to Baal and Yahweh and idols were erected in the temple itself (2 Chronicles 15:16 ; Jeremiah 32:34 ; Ezekiel 8:5-11 )
Decrees - Pharaoh is ultimately reduced to a mere puppet of Yahweh (Exodus 14:4,8 )
Samaria, Samaritans - Jezebel also had many prophets of Yahweh killed in Samaria (1 Kings 18:2-4 )
Tithe, Tithing - When the people forsook worship of Yahweh their tithes went to idols (Amos 4:4 )
Feasts And Festivals of Israel - Just as Leviticus 23:21 commanded that all Israel should gather together and there should be no regular business conducted on Pentecost, Joel demanded that all the people, even the bride and bridegroom, assemble before Yahweh for the sacred assembly. Verse 8 says there was one lot for Yahweh and one lot for azazel [12], and this might imply that azazel [12], like Yahweh, is the proper name of a supernatural being. , as a sacrifice to) Yahweh and one goat for (i
Day of the Lord, God, Christ, the - The reason for such calamity lies in Israel's failure to do justice (5:7,10-12) and her devotion to gods other than Yahweh (5:25-27). One striking consequence of the day of the Lord for nations will be a recognition of Yahweh (Joel 3:17 ), but not without desolation (Zephaniah 2:13-14 ) and death (Zephaniah 2:12 ). ...
Second, the day of Yahweh addresses the question of theodicynot only the existence of evil, but especially undoing the havoc that it brings and making all things right
Clean, Unclean - ...
The purity system conveys in a symbolic way that Yahweh was the God of life and was separated from death. ...
Israel was not to cook a goat in its mother's milk not because it was a pagan practice, but because it was inappropriate to combine that which was a symbol of life (mother's milk) with the death of that for which it was meant to give life, especially in the context of the Festival of Tabernacles (so the context of Exodus 23:19 ) celebrating the life-giving power of Yahweh
Prophecy, Prophets - The true prophet must be loyal to the biblical faith directing one to worship Yahweh alone (Deuteronomy 13:1-3 ). Also one could predict correctly while not being loyal to Yahweh (Deuteronomy 13:1-3 )
God - The Hebrews began their own tradition of mountain revelation just after the Exodus, but by this time the name ‘el shadday had been replaced by the tetragrammaton of Yahweh ( Yahweh (Ruth 1:21; Desire - But desire was to be subject in obedience to the will of Yahweh
Word - The frequent construction “the word of the Lord” or “the word of Yahweh” refers to communication made by God to people
Song of Solomon, Theology of - ), thought that the lover of the Song was Yahweh and the beloved Israel
Redeem, Redemption - ...
As one who delivers his people, Yahweh is called Israel's "Redeemer, " especially in Isaiah where "redemption" is a key metaphor (41:14; 43:1; 44:6; 47:4). The paradigm of Yahweh's redemptive activity in the Old Testament is the historical deliverance of Israel from Egyptian bondage, but the metaphor of redemption was also utilized by the prophets in relation to the Babylonian captivity
Create - Isaiah especially wants to show that, since Yahweh is the Creator, He is able to deliver His people from captivity
Gods, Pagan - The kings of Israel and Judah, for example, often bore names which contained a shortened form of the Hebrew name of Yahweh: Jo-, Jeho-, or -iah. Indeed, Jeroboam's golden calves at Dan and Bethel may have been an attempt to identify Yahweh of Israel with the Baal of the Canaanite elements of the kingdom and to combine their traditions. Archaeological evidence of such syncretism can be seen in the recent discovery in the Sinai of a jar inscribed with prayer to “Yahweh of Samaria and his Asherah
Flood, the - Yahweh's omnipotent sovereignty seems to be the theological thrust of Psalm 29:10 , the only biblical reference outside Genesis employing the term mabbul [1]: "Yahweh sat enthroned at the flood. "...
The choice of divine names throughout the flood narrative, instead of indicating separate sources, seems to highlight different aspects of God's character: the generic Elohim when his universal, transcendent sovereignty or judicial authority is emphasized; and the covenant name Yahweh when his personal, ethical dealings with Noah and humankind are in view
Micah, Book of - The prophet Micah's name means, “Who is like Yah?” People in the Ancient Near East commonly gave their children names that indicated devotion to their god, and Yahweh was the name by which the God of Israel and Judah was called
Earth, Land - ...
Theological Questions Regarding Erets To whom did the land of Canaan belong? Who was to own and use the land?...
According to Joel 2:18-19 , the land of Canaan belonged to Yahweh
Mark, Gospel of - The statement, combining Old Testament quotations concerning the Davidic Messiah and the Servant of Yahweh, showed that Jesus’ way to kingly glory was to be that of the suffering servant (Mark 1:11; cf
World - "Yahweh will judge the world, " or a similar statement, means he will judge the world's inhabitants (Psalm 9:8 ; 96:13 ; Isaiah 13:11 ; 26:9 )
Ammonites - At the same time he vowed to Yahweh that “If thou wilt give the Ammonites into my hand, then whoever comes forth from the doors of my house to meet me, when I return victorious from the Ammonites, shall be the LORD's, and I will offer him up for a burnt offering” (Judges 11:30-31 )
Compassion - Still Scripture describes times when Yahweh “repented” (Exodus 32:14 ; 2 Samuel 24:16 ; Jonah 3:10 as examples)
Kings, Books of - The true worship of Yahweh was restored in Judah (12:1-21), but no such reformation took place in Israel (13:1-14:22)
Jesus Christ, Name And Titles of - ...
Of special importance is shem Yahweh, "the name of the Lord" (or similar expressions such as "in the name of [1] God"). The most important development was the substitution of "Adonai" (Lord) for "Yahweh" in synagogue usage and the use of hashem, "the name, " for both "Yahweh, " "Elohim" (God), and even "Adonai" in the rabbinic schools, at least when quoting the Tanach, so the rabbis forgot how YHWH was orginally pronounced
Sin - 53:10, which says that the servant of Yahweh was appointed as an 'âshâm for sinful mankind. 53:11, we are told that the servant of Yahweh bears the consequences of the “iniquities” of sinful mankind, including Israel. 45:7 Yahweh describes His actions by saying, “… I make peace, and create evil [23] …”; moral “evil” is not intended in this context, but rather the antithesis of shalom (“peace; welfare; well-being”)
Create, Creation - This is perhaps signaled most clearly by the appearance in Genesis 2:4-7 where the central theme is human origins of the name by which God typically identifies himself to those with whom he enters into covenant, Yahweh (rendered "Lord" in most English translations). In 43:1, Yahweh asserts that he has both created and redeemed Israel ( Yahweh's redemptive Acts in the Old Testament is his deliverance of Israel from Egypt under Moses. It is not surprising, then, that exodus imagery should be used to describe subsequent instances of Yahweh's redeeming work. ...
Through the prophet, Yahweh the Creator now declares his absolute sovereignty in the universe and in history
Exodus - More than a hundred times in all parts of the Old Testament except the Wisdom Literature, Yahweh is proclaimed as “the one who brought you up from the land of Egypt, out of the house of bondage
Praise - That name, Yahweh, conveys the notion that God is present to act in salvation (Exodus 6:1-8 )
Prophet, Christ as - That prophet would need to be directly summoned by Yahweh
Marriage - This relational aspect of God's image in marriage has analogues portrayed in Yahweh's relation with Israel (Isaiah 54:5 ; Jeremiah 31:32 ; Ezekiel 16:8-14 ; Hosea 2:14-20 ) as well as in Christ's relation with the church (Ephesians 5:21-33 ; cf. Israel is portrayed as Yahweh's wife (Isaiah 54:5 ; Jeremiah 31:32 ; Ezekiel 16:8-14 ; Hosea 2:14-20 ). Her idolatrous unfaithfulness and disobedience to Yahweh are frequently depicted as spiritual "adultery" (Numbers 25:1-4 ; Judges 2:17 ; Jeremiah 3:20 ; Ezekiel 16:15-59 ; 23:1-48 ; Hosea 1:2 ; 2:2-13 ; 3:3 ) for which she was punished by captivity. Yahweh "divorced" his "unfaithful wife" (Deuteronomy 7:1-4 ; Jeremiah 3:8 ; Hosea 2:2 ), but ultimately will have compassion and delightfully restore her to faithfulness and holiness (Isaiah 54 ; 62:4-5 ; Ezekiel 16:53-63 ; Hosea 2:14-3:1 )
Resurrection - The resurrection of the just to reward and the unjust to punishment resolved the otherwise meaningless existence for those who followed Yahweh during times of persecution. The wise follower of Yahweh is triumphant: "But God will redeem my life from the grave, for he will surely take me to himself" (v
Death - In fact, because of the Hebrews' love of life and conviction that Yahweh was the Author of life, death and Sheol always represented either a potential or actual threat
False Prophet - ...
False prophets prophesied lies (Jeremiah 6:13 ; 27:14 ; Zechariah 13:3 ), deceived the people with their dreams (Jeremiah 29:8 ), prophesied by the alleged authority of Baal (Jeremiah 2:8 ; 23:13 ), threatened the lives of the true prophets (Jeremiah 26:7 ), and dared to speak when they had not stood in the council of Yahweh and received a word directly from the Lord (Jeremiah 23:18 ). ...
More often than not, the false prophets prophesied in the name of one or more false gods while they also syncretistically appealed to Yahweh's name (Jeremiah 23:13,17 , 25 ; 26:27 )
Habakkuk, Theology of - Baal's palace crumbles into dust when Yahweh, the Divine Warrior, passes by on his way to battle elsewhere
Moses - He, the Eternal One, would prove himself able to meet every need of his people, but they had to learn to trust in him (Exodus 3:13-15; Exodus 6:2-8; see Yahweh)
Malachi, Theology of - Yahweh was "a great king" and his name was "to be feared among the nations" (1:14)
Punishment - Worshiping gods other than Yahweh was a capital crime (Exodus 22:20 ) for which the punishment was stoning (Deuteronomy 13:6-10 ). ...
The third command prohibited taking Yahweh's name in vain (Exodus 20:7 ; Leviticus 19:12 ; cf
Cloth, Clothing - Priests were to have their hips and thighs covered (Exodus 28:42 ) so as not to be exposed when in service in Yahweh
Ethics - They contended that such practices totally misapprehended YahwehYahweh was not like that. Surrounding nations or primitive Canaanites might offer immoral "worship" to their vicious, characterless deities; to offer it to Yahweh was to insult him. Yahweh is no sex-crazed drunkard! Israel's worship has numbed her moral sense, otherwise she would know that God loved her from the beginning as father, provider, and lover, and will not let her go
Miracle - In the burning bush, God reveals his name (Yahweh) to Moses as the eternally existing one and promises his presence with his servant who is terrified of what God is asking him to do (Exodus 3 ). The predominant purpose behind the miracles of these two prophets is to demonstrate Yahweh's superiority over Baal and to call God's people back to worship him. Once again Yahweh proves his supremacy over foreign gods and rulers
Jeremiah, Theology of - Yahweh, the God of Israel is magnanimous but just. A spiritually restored people will be intent on the worship of Yahweh instead of idols (30:9,17; 31:6)
Christ, Christology - Hence the first Christian prayer of which we have any record is “Maranatha” (meaning “our Lord, come”) addressed to the risen Lord and placing Him on a par with Yahweh, Israel's covenant God (1 Corinthians 16:22 ; Romans 10:9-13 ; compare Acts 7:55-56 ,Acts 7:55-56,7:59 ) as worthy of worship. It was already in use as the name of Yahweh in the Greek Bible of the Old Testament, and it now was applied to the exalted Christ
Biblical Criticism - Another French Catholic, Jean Astruc, a physician, conjectured (1753) that Moses had made use of two sources, in one of which God was called Elohim while in the other He was called Jehovah (Yahweh)
Call, Calling - The dramatic conviction of the first (Jewish) Christians was that Israel's worship needed to be redirected: people could no longer be saved by calling on Yahweh/Jehovah, the Old Testament name of God, but only on that of Jesus: "there is no other name under heaven given to men by which we must be saved" (Acts 4:12 )
Jeremiah - (jehr ih mi' uh) Personal name meaning, “may Yahweh lift up,” “throw,” or “found
Messiah - All have to do with installing a person in an office in a way that the person will be regarded as accredited by Yahweh, Israel's God. Israelite kings were particularly hailed as Yahweh's anointed compare ( Judges 9:8 ), beginning with Saul (1 Samuel 9-10 NIV) and especially referring to David (1Samuel 16:6, 1 Samuel 16:13 ; see 2 Samuel 2:4 ; Luke 24:45-462 ) and Solomon (1 Kings 1:39 ). led to great confusion especially when Yahweh's anointed was taken into Exile as a prisoner (Lamentations 4:20 ) and his authority as king rejected by the nations (Psalm 89:38 ,Psalms 89:38,89:51 )
Election - This conviction resonates through every layer of Old Testament literature from the early awareness of Israel as “the people of Yahweh” through the Psalms (Psalm 147:19-20 , “He sheweth his word unto Jacob, his statutes and his judgments unto Israel
Devil - ...
Old Testament The Old Testament centers on the unique nature of Yahweh, the God of Israel, as the only true God
Miracles - By some unusual miracles God preserved the minority who remained faithful to him, and acted in judgment against those who tried to wipe out the worship of Yahweh from Israel (1 Kings 19:15-18)
Samuel, Books of - ...
The Books of Samuel arose as a reflection upon the nature of human kingship in light of Israel's tradition that Yahweh was their king
Moses - ...
This description of the divine name is supplemented by an additional revelation of his name as Yahweh (Exodus 6:3 )
Ebla - A “flood” account refers to a god sending “seven days of rain,” a god whose name may have the same root as the Hebrew “Yahweh
Blood - ...
Almost as dramatic as the Passover was the ceremony at the dedication of the covenant treaty at Sinai between Yahweh and His covenant people, the Israelites (Exodus 24:1-8 )
Ebla - A “flood” account refers to a god sending “seven days of rain,” a god whose name may have the same root as the Hebrew “Yahweh
Oracles - Usually, in the Bible the communication was from Yahweh, the God of Israel
High Priest - The special garments of the high priest included (1) a blue robe with an ornate hem decorated with gold bells and embroidered pomegranates, (2) an ephod of fine linen with colorful embroidered work and shoulder straps bearing stones engraved with the names of the twelve tribes, (3) a breastplate with twelve precious stones engraved with the names of the twelve tribes, and (4) a linen turban with a gold plate inscribed “Holy to Yahweh” (Exodus 28:4-39 ; Exodus 39:1-31 ; Leviticus 8:7-9 )
Trinity - Jesus’ statement therefore indicated that this God whom Israelites of former times worshipped under the name of Yahweh (Jehovah) was the same God as Christians worshipped under the name of Father, Son and Holy Spirit
Genesis - Do use of later names such as land of the Philistines (Genesis 21:32 ), closely resembling, almost duplicate stories (Genesis 12:10-20 ; Genesis 20:1-18 ; Genesis 26:1-11 ), the use of different names for God (Yahweh in Genesis 25:19-345 ; Elohim in Genesis 17:1 ), the use of different facts (man made with woman in Genesis 1:27 but man made, then the animals, then woman in Genesis 2:1 ) point to different authors of parts of the book, sources used by an author, or literary and theological techniques used to deliver the divine message?...
In the 1960s many scholars thought they had reached agreement on the answers
Jeremiah - Josiah had carried out sweeping reforms, firstly to remove all the idolatrous and immoral practices that had become deeply rooted in Judah over the previous generations, then to re-establish the true worship of Yahweh (2 Kings 22; 2 Kings 23:1-25)
Disciple, Discipleship - " That call from Yahweh is reiterated in the call of Jesus, when he said, "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28 )
Jacob - At Bethel Jacob worshiped God and vowed to take Yahweh as his God
Judgment, Day of - This occurs in a quotation from Joel, so "the Lord" is clearly Yahweh
Widow - Yahweh instituted the death penalty for those who committed capital crimes in the earliest legal code (Exodus 21-23 ); but when people oppressed the widow, he himself directly intervened to execute the exploiters (Exodus 22:24 )
Daniel, Theology of - Other Old Testament prophets knew that Yahweh, the god of Israel, was sovereign over the whole world, including the other nations
Family Life And Relations - Gottwald, The Tribes of Yahweh ; J
John - (jahn) Greek form of Hebrew name meaning, “Yahweh has been gracious
God - Lord spelled with small caps represents the Hebrew Yahweh , the personal name of God, by which He introduced Himself to Moses (Exodus 3:15 ; Exodus 6:3 )
Gospel - There being no righteousness to reward, Yahweh Acts to create righteousness in Israel (45:8; 61:3,10-11). The watchmen of Isaiah 52:7-8 shout for joy over Yahweh's return to Zion. Psalm 96:1-3 summons the whole earth to tell of Yahweh's salvation, to "bless his name" and "declare his glory
Religion - In that environment, Yahweh's sovereign control over the fortunes of nations, kings, and peoples (especially their downfall) humbled human arrogance (Genesis 11:1-9 ; Psalm 9:20 ; Isaiah 31:3 ; Ezekiel 28:2 ), exposed the powerlessness of the gods that humans made to fill the void left by their "forgetting" the Creator (Psalm 96:5 ; 115:4-7 ; 135:15-18 ; Isaiah 44:9-20 ; 46:1-7 ), and testified to the sole rule of Yahweh (Exodus 9:16 ; 14:17-18 ; Psalm 106:8 ; Ezekiel 25:11,17 ; 26:6 ; 28:22-24 ; 29:6,9 , 21 ; 30:8,19 , 25-26 ; 32:15 ; 35:15 )
Life - God (Yahweh) as the Source and Sustainer of Life
Lord's Supper, the - So the Lord's Supper is both a proclamation and a remembrance (memorial) of what God the Father has done in his Son, Jesus Christ, just as the Passover is a proclamation and a remembrance of what Yahweh did for Israel through the slaughter of the lambs in Egypt
God - (Concerning this and other names of God see Yahweh
Scripture, Unity And Diversity of - The Acts of Yahweh in the Old Testament (Joshua 6:15-21 ), and the teaching of the God-Man (Luke 9:54-55 ) in the New Testament appear on opposite ends of a continuum to many
Tabernacle - The structure referred to in Scripture as the tabernacle was the center of the worship of Yahweh by the people of Israel from shortly after the exodus until it was replaced by Solomon's temple around 960 b
Parables - The kingship of God or Yahweh may be found first in the Old Testament (Psalm 24:9-10 ; Isaiah 6:5 )
Law - Biblical law is designed to educate the public, to mold the national character, and to glorify Yahweh as a just lawgiver; cuneiform laws are meant to glorify the kings who created them and lack pedagogic application, being placed in a temple outside public view in a script (cuneiform) only academics could read
Jews, Judaism - Early texts identify Israel as the people of Yahweh, the God of Israel (Exodus 5:1 ). In Babylonia, those exiled from the kingdom of Judah adapted the Israelite religion, which had been bound to territory and temple, transforming Yahwehism into a universalistic early Judaism
Music, Instruments, Dancing - The prophet Isaiah's rebuke of the idle rich who have “lyre and harp, tambourine and flute and wine” at their feasts is cast against their failure to take notice of the deeds of Yahweh (Isaiah 5:12 NRSV)
Economic Life - Each plot of land was a grant to the household by Yahweh and as such had to be cared for so that it would remain productive (Deuteronomy 14:28-29 ). Yahweh's grant of the land was repaid (Numbers 18:21-32 ) through the payment of tithes to the Levites and through sacrifices
Ecclesiastes, Theology of - It is the Yahweh speeches that provide the prism through which the rest of the book must be understoodjust as the second wise teacher's epilogue provides a hermeneutical grid for the Book of Ecclesiastes
Leviticus, Theology of - " In its various contexts this "I am the Lord (your God)" formula emphasizes the importance of exclusive worship and obedience to Yahweh because he is truly the Lord
Number - Yod = 10, = Hebrews 5:1-14 , was not used because’ Yod, He ,’ or Yah was a form of the sacred name Yahweh , which might not be pronounced; accordingly Teth = 9 and Waw = 6 were substituted
Philippians, Theology of - By it he is able to say that Jesus is divine, that he shares the very nature of God (2:6-11: "Lord" in the Old Testament was the Greek word that translated the Hebrew, "Yahweh, " "Jehovah")
Leadership - Their garments were "for glory and for beauty, " the high priest's especially, and on his mitre was a gold band engraved "holiness to Yahweh" (Exodus 28:2,36 )
Word - It points out the absolute uniqueness of Israel's religion on the basis of personal contact with Yahweh—the transcendent, sovereign, creator God
Holy Spirit, Gifts of - ...
In the Old Testament, prophecy involved the foretelling or forthtelling of God's Word based on a revelation from Yahweh himself
Woman - Her devotion to her mother-in-law Naomi leads to her covenant-faithfulness to Yahweh and to a surprising proposal of marriage to her redeemer-kinsman Boaz ( Ruth 3:9 )
Eschatology - They afflicted Yahweh's righteous remnant with suffering and death. They expected Yahweh to intervene radically in world affairs
Union With Christ - Just as humankind is "in Adam, " and Israel is God's son (or the Servant of Yahweh), so the New Israel is "in Christ
Biblical Theology - The Old Testament writers are aware of a future fulfillment to Yahweh's present promises to his people; that fulfillment, while multifaceted, is summed up in Jesus messianic ministry. Following revelation of his own name for himself (Yahweh) to Moses (3:14), God breaks Pharaoh's stranglehold on the hapless Israelites
God - ...
( f ) Jehovah , properly Yahweh (usually written Jahweh ), perhaps a pre-historic name
Samuel, First And Second, Theology of - Yahweh had chosen Israel to be a people of his own possession (Exodus 19:1-6 )
Sexuality, Human - In Deuteronomy and Joshua the word appears as a common term for the intimate love Israel is to have for Yahweh: they are not just to fear and obey but to love and to "stick" (NIV "hold fast") to him (Deuteronomy 4:4 ; 10:20 ; 11:22 ; 13:4 ; 30:20 ; Joshua 22:5 ; 23:8 )
Grace - He promised to "cause all my goodness to pass in front of you" and that he will proclaim his name "Yahweh" in Moses' presence
Work - The strength of the strong and mighty is useless without trust in Yahweh (20:7-8; 33:16-19; 147:10-11). There they will be instructed from Yahweh's Torah and the consequence will be the transformation of human work
Persecution - To Elijah ‘Baal and Yahweh represented, so to speak, a contrast of principles, of profound and ultimate practical convictions; both could not be right, nor could they exist side by side