[Note: This is the prepared text for a sermon given to The Dalles congregation of the United Church of God on Sabbath, April 26th, 2025.]
The last time I spoke here, a couple months ago, I began by looking at the Creation and Flood accounts to talk in detail about the way that the Bible uses predominantly two names of God (though not exclusively, as we will note today) to discuss the workings between God and mankind, between heaven and earth, and what implications we can draw from this usage. I will continue this thread today, with the goal of starting from the record of Abraham’s relationship with God and moving on to the early part of Exodus. Since we aim to cover a larger amount of biblical ground today, my plan is to cover important passages in a more brief fashion than we did before, though like we did previously I will note the name or names of God that is or are being used in the passage before giving a brief commentary on it.
In the Hebrew Bible, the names of God are not mere labels but profound revelations of divine character, authority, and relationship with humanity. Each name—whether YHWH, Elohim, El Shaddai, or others—carries theological weight, unveiling aspects of God’s nature tailored to specific moments in salvation history. For the patriarchs Abraham, Isaac, Jacob, Joseph, and the prophet Moses, these names frame their encounters with the divine, shaping their identities and the covenantal narrative of Israel. Understanding these names and their meanings is essential for grasping the theological depth of the biblical text, as they reveal how God interacts with individuals and nations across generations. This essay examines the names of God in selected passages from Genesis 12–50 and Exodus 3, focusing on their significance in the lives of Abraham, Isaac, Jacob, Joseph, and Moses. By quoting each passage with the Hebrew names and analyzing their contextual meanings, we will uncover how these names reflect God’s multifaceted relationship with His people and connect to broader biblical themes, culminating in a reflection on their echoes in the Psalms.
The importance of divine names in the ancient Near Eastern context cannot be overstated. In cultures surrounding ancient Israel, deities were known by names that signified their roles or domains (e.g., Baal as “lord” or Asherah as a fertility goddess). In contrast, Israel’s God revealed Himself through names that emphasized His uniqueness, sovereignty, and covenantal commitment. The name YHWH, often rendered “LORD” in English translations, is the personal, covenantal name of God, suggesting intimacy and fidelity (Exod. 3:14). Elohim, a plural form used singularly, underscores God’s universal power as Creator and Sovereign. Names like El Shaddai (“God Almighty”) or El Roi (“God who sees”) highlight specific attributes—omnipotence or omniscience—relevant to the recipient’s circumstances. For the patriarchs and Moses, these names were not abstract but experiential, tied to divine promises, interventions, and judgments.
Theologically, God’s names serve as a narrative thread in the Pentateuch, linking individual stories to the collective destiny of Israel. Abraham encounters YHWH as the promise-giver and El Shaddai as the covenant-fulfiller, while Moses meets YHWH in a new revelation of divine self-existence. These names are not interchangeable; their usage reflects deliberate theological intent, revealing God’s character in ways that resonate with each figure’s role in salvation history. For example, YHWH’s appearance to Abraham in Genesis 12 initiates a covenant, while El Elyon in Genesis 14 situates God’s sovereignty over all nations. By analyzing these names in their narrative contexts, we gain insight into how God’s self-disclosure shapes human faith and obedience.
This essay focuses on Genesis 12–13, 14, 15, 16, 17, 18–19, 24, 25–26, 28, 32, 39, 41, 50, and Exodus 3, quoting each passage with the Hebrew names of God and providing commentary on their significance. The analysis will explore how each name reflects God’s relationship with the individual (e.g., Abraham as covenant founder, Moses as liberator) and connects to other passages, revealing patterns of divine faithfulness, judgment, and providence. The conclusion will extend this reflection to the Psalms, where God’s names continue to inspire worship and trust. Through this study, we will see how the names of God are not static titles but dynamic revelations, inviting deeper communion with the divine.
The narrative of Abraham, the father of Israel, is rich with divine encounters, each marked by specific names of God that illuminate His character and covenantal purposes. The selected passages from Genesis 12–24 reveal a progression of names—YHWH, El Elyon, Adonai, El Roi, El Shaddai—that reflect God’s multifaceted relationship with Abraham as promise-giver, sovereign, provider, and judge. Below, each passage is quoted with the Hebrew name, followed by commentary on its meaning, context, and connections to other texts.
Genesis 12–13: YHWH (The Covenant Initiator)
“Now YHWH said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing’” (Gen. 12:1–2, ESV, with “YHWH” for “LORD”). “And YHWH appeared to Abram and said, ‘To your offspring I will give this land.’ So he built an altar there to YHWH, who had appeared to him” (Gen. 12:7). “And he journeyed on from the Negeb as far as Bethel to the place where his tent had been at the beginning, between Bethel and Ai, to the place where he had made an altar at the first. And there Abram called upon the name of YHWH” (Gen. 13:3–4).
In Genesis 12–13, YHWH is the primary name used, signaling God’s personal, covenantal relationship with Abram. The name YHWH, derived from the Hebrew verb “to be,” suggests God’s self-existence and faithfulness (Exod. 3:14). Here, YHWH initiates the covenant by calling Abram to leave Ur and promising him land, offspring, and blessing. The repetition of YHWH in 12:7 and 13:4, tied to altar-building and worship, underscores Abram’s response of faith and devotion. The name’s prominence establishes YHWH as the God who not only makes promises but also appears to confirm them, fostering intimacy.
This usage connects to later passages, such as Genesis 15, where YHWH formalizes the covenant, and Exodus 3, where YHWH reveals His name to Moses as “I AM.” The continuity of YHWH across these texts highlights God’s unchanging commitment to His people. In Genesis 13, Abram’s calling on YHWH’s name contrasts with Lot’s separation, suggesting that YHWH’s covenant is tied to those who trust Him. Theologically, YHWH’s role as covenant initiator sets the stage for Abraham’s journey, with the name evoking trust in God’s personal guidance.
Genesis 14: El Elyon (God Most High)
“And Melchizedek king of Salem brought out bread and wine. (He was priest of El Elyon.) And he blessed him and said, ‘Blessed be Abram by El Elyon, Possessor of heaven and earth; and blessed be El Elyon, who has delivered your enemies into your hand!’” (Gen. 14:18–20).
In Genesis 14, the name El Elyon (“God Most High”) appears in the context of Abram’s victory over the kings and his encounter with Melchizedek. Unlike YHWH, which emphasizes covenantal intimacy, El Elyon highlights God’s universal sovereignty. The term “El” is a generic Semitic word for “god,” but paired with “Elyon” (“Most High”), it denotes supremacy over all deities and nations. Melchizedek’s blessing attributes Abram’s success to El Elyon, the “Possessor of heaven and earth,” affirming God’s authority beyond the covenant with Abram.
This name connects to Genesis 12’s promise that Abram’s blessing will extend to all nations, as El Elyon’s sovereignty implies a plan encompassing more than Israel. The passage also foreshadows Psalm 57:2, where God is called “Elyon,” reinforcing His dominion. Abram’s acceptance of Melchizedek’s blessing suggests recognition of El Elyon as the same God as YHWH, a theological bridge between local and universal divine authority. In contrast to Genesis 12’s focus on personal promise, Genesis 14 situates Abram’s story in a broader cosmic framework.
Genesis 15: YHWH and Adonai (Covenant Assurance)
“After these things the word of YHWH came to Abram in a vision: ‘Fear not, Abram, I am your shield; your reward shall be very great.’ But Abram said, ‘O Adonai YHWH, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?’” (Gen. 15:1–2). “And he brought him outside and said, ‘Look toward heaven, and number the stars, if you are able to number them.’ Then he said to him, ‘So shall your offspring be.’ And he believed YHWH, and he counted it to him as righteousness” (Gen. 15:5–6).
Genesis 15 combines YHWH and Adonai, a unique pairing that deepens the covenant narrative. YHWH’s assurance (“I am your shield”) responds to Abram’s vulnerability after Genesis 14’s battle, while Adonai, meaning “Lord” or “Master,” reflects Abram’s submissive plea for an heir. The combination Adonai YHWH emphasizes God’s authority and personal commitment, as Abram addresses Him as both sovereign and covenant partner. The covenant ceremony (15:9–21) seals YHWH’s promise of land and offspring, with Abram’s faith in YHWH marking a pivotal moment of righteousness.
The use of Adonai YHWH connects to Genesis 17’s covenant renewal and Exodus 3’s revelation of YHWH’s name, where divine authority and fidelity are central. Abram’s faith in YHWH’s promise (15:6) echoes in Romans 4:3, linking the patriarch’s trust to New Testament theology. The dual names highlight a tension: God’s sovereignty (Adonai) assures the fulfillment of His personal promise (YHWH), even when human circumstances seem impossible.
Genesis 16: El Roi (God Who Sees)
“So she called the name of YHWH who spoke to her, ‘You are El Roi,’ for she said, ‘Have I really seen God and remained alive after seeing him?’” (Gen. 16:13).
In Genesis 16, Hagar, fleeing Sarai’s mistreatment, encounters the Angel of YHWH, whom she names El Roi, “God who sees.” This name, unique to this passage, emphasizes God’s omniscience and compassion. Unlike the covenant-focused names in prior chapters, El Roi reflects God’s care for the marginalized—Hagar, an Egyptian slave. The name derives from Hagar’s experience of being seen and protected, with the rhetorical question suggesting awe at surviving a divine encounter.
El Roi connects to Genesis 21, where God again “sees” Hagar and Ishmael, and to Psalm 33:18, where YHWH’s eye is on those who fear Him. The name complements YHWH’s covenantal role by showing His attentiveness to those outside the primary lineage, foreshadowing the universal blessing promised in Genesis 12. For Abraham, El Roi indirectly affirms God’s oversight of his household, including Ishmael, reinforcing trust in divine providence.
Genesis 17: El Shaddai (God Almighty)
“When Abram was ninety-nine years old, YHWH appeared to Abram and said to him, ‘I am El Shaddai; walk before me, and be blameless, that I may make my covenant between me and you, and may multiply you greatly’” (Gen. 17:1–2).
In Genesis 17, God introduces Himself as El Shaddai, often translated “God Almighty,” in the context of renewing the covenant with Abram (now Abraham). The name El Shaddai, possibly related to “mountain” or “sufficiency,” conveys God’s omnipotence and ability to fulfill promises despite human limitations (e.g., Sarah’s barrenness). The command to “walk before me” and the institution of circumcision underscore the covenant’s demand for obedience and exclusivity.
El Shaddai appears again in Genesis 28:3 (Isaac’s blessing to Jacob) and 35:11 (Jacob’s encounter), linking the patriarchs through God’s almighty power. The name contrasts with YHWH’s intimacy, focusing on divine strength to overcome obstacles. Its use here connects to Genesis 15’s promise of offspring, as El Shaddai assures Abraham of Isaac’s birth. Theologically, El Shaddai underscores God’s sufficiency, a theme echoed in Psalm 91:1, where God’s protection is paramount.
Genesis 18–19: YHWH (Judgment and Mercy)
“Then YHWH appeared to him by the oaks of Mamre, as he sat at the door of his tent in the heat of the day” (Gen. 18:1). “Then YHWH said, ‘Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether according to the outcry that has come to me’” (Gen. 18:20–21). “Then YHWH rained on Sodom and Gomorrah sulfur and fire from YHWH out of heaven” (Gen. 19:24).
In Genesis 18–19, YHWH dominates as the name associated with both mercy (Abraham’s intercession) and judgment (Sodom’s destruction). The intimate appearance at Mamre, where YHWH announces Isaac’s birth, contrasts with the judicial role in Sodom’s investigation and punishment. The dual reference to YHWH in 19:24 (“from YHWH”) may suggest a theophanic distinction, emphasizing divine authority.
YHWH’s mercy in Genesis 18 connects to Genesis 12’s blessing, as Abraham negotiates for the righteous, while the judgment in Genesis 19 parallels Noah’s flood (Gen. 6–9), where YHWH acts against sin. The name’s recurrence ties back to Genesis 12–13’s covenantal promises, showing YHWH as both personal and just. This duality anticipates Psalm 89:14, where righteousness and mercy define YHWH’s throne.
Genesis 24: YHWH (Providence)
“And he said, ‘Blessed be YHWH, the Elohim of my master Abraham, who has not forsaken his steadfast love and his faithfulness toward my master. As for me, YHWH has led me in the way to the house of my master’s kinsmen’” (Gen. 24:27).
In Genesis 24, YHWH is praised as the God who guides Abraham’s servant to Rebekah, ensuring the covenant’s continuation through Isaac’s marriage. The servant’s prayer and thanksgiving highlight YHWH’s providence, with Elohim occasionally paired to emphasize divine sovereignty. The phrase “YHWH, the Elohim of Abraham” connects to Genesis 12’s call, affirming God’s ongoing faithfulness.
This passage links to Genesis 17’s covenant promises, as YHWH’s guidance secures the lineage. The theme of providence echoes in Psalm 37:5, where committing one’s way to YHWH brings success. For Abraham, YHWH’s role as provider reinforces trust in the covenant’s future.
Isaac, the child of promise, represents the continuation of God’s covenant with Abraham. In Genesis 25–26, the names YHWH and Elohim dominate, reflecting God’s faithfulness to the patriarchal covenant and His universal sovereignty. These passages highlight Isaac’s role as a transitional figure, inheriting Abraham’s promises while facing challenges that test his faith. The use of YHWH and Elohim underscores God’s personal commitment and supreme authority, linking Isaac’s story to Abraham’s covenant and foreshadowing Jacob’s encounters. Below, the relevant passages are quoted with Hebrew names, followed by commentary on their significance and connections to other texts.
Genesis 25: YHWH and Elohim (Covenant Inheritance)
“And Isaac prayed to YHWH for his wife, because she was barren. And YHWH granted his prayer, and Rebekah his wife conceived” (Gen. 25:21, ESV, with “YHWH” for “LORD”). “And the children struggled together within her, and she said, ‘If it is thus, why is this happening to me?’ So she went to inquire of YHWH. And YHWH said to her, ‘Two nations are in your womb, and two peoples from within you shall be divided’” (Gen. 25:22–23).
In Genesis 25, YHWH is the primary name used as Isaac intercedes for Rebekah’s barrenness and Rebekah seeks divine guidance about her twins. The name YHWH, tied to God’s covenantal relationship with Abraham (Gen. 12:1–3), emphasizes continuity. Isaac’s prayer to YHWH mirrors Abraham’s trust in YHWH’s promise of offspring (Gen. 15:5–6), and YHWH’s response—granting conception—affirms His faithfulness to the covenant. Rebekah’s inquiry and YHWH’s oracle about Jacob and Esau further reveal YHWH as the personal, responsive God who directs the covenant’s future.
The use of YHWH connects directly to Genesis 24:27, where Abraham’s servant praises YHWH for guiding Isaac’s marriage, and anticipates Genesis 28:13, where YHWH reaffirms the covenant with Jacob. The name’s recurrence underscores God’s intimate involvement with the patriarchal family, ensuring the promise’s fulfillment despite obstacles like barrenness. Theologically, YHWH’s role as the prayer-answering God in Genesis 25 parallels Psalm 65:2, where YHWH hears the cries of His people, reinforcing His accessibility. For Isaac, YHWH’s name signifies the reliability of the covenant inherited from Abraham.
Genesis 26: Elohim and YHWH (Blessing and Covenant Reaffirmation)
“And YHWH appeared to him and said, ‘Do not go down to Egypt; dwell in the land of which I shall tell you. Sojourn in this land, and I will be with you and will bless you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father’” (Gen. 26:2–3). “Then Isaac sowed in that land and reaped in the same year a hundredfold. YHWH blessed him, and the man became great” (Gen. 26:12–13). “And Abimelech said to Isaac, ‘Go away from us, for you are much mightier than we.’ So Isaac departed from there and encamped in the Valley of Gerar and settled there. And Isaac dug again the wells of water that had been dug in the days of Abraham his father… And he called their names after the names by which his father had called them” (Gen. 26:16–18). “Then Elohim appeared to him at Beersheba and said, ‘I am the Elohim of Abraham your father. Fear not, for I am with you and will bless you and multiply your offspring for my servant Abraham’s sake’” (Gen. 26:24, with “Elohim” for “God”).
Genesis 26 alternates between YHWH and Elohim, reflecting both God’s covenantal fidelity and His universal sovereignty. YHWH’s appearance to Isaac (26:2–3) directly reaffirms the Abrahamic covenant, echoing Genesis 12:7 and 17:1–2. The command to remain in the land and the promise of blessing tie YHWH to the personal, covenantal relationship established with Abraham. YHWH’s blessing on Isaac’s crops (26:12) and protection amid conflicts with the Philistines (26:16–18) demonstrate His active provision, paralleling YHWH’s guidance in Genesis 24.
The shift to Elohim in 26:24, where God identifies as “the Elohim of Abraham,” emphasizes divine sovereignty and continuity. Elohim, a name denoting God’s power as Creator and Ruler (Gen. 1:1), situates Isaac’s blessing within God’s broader authority over all nations, including the Philistines. This usage connects to Genesis 14:18–20, where El Elyon (a related “El” name) signifies God’s supremacy, and anticipates Genesis 41:16, where Joseph attributes his wisdom to Elohim before Pharaoh. The appearance at Beersheba, a place of covenant renewal for Abraham (Gen. 21:33), reinforces Elohim’s role as the guarantor of the patriarchal promises.
The interplay of YHWH and Elohim in Genesis 26 highlights a theological balance: YHWH’s personal commitment to Isaac as Abraham’s heir and Elohim’s universal power ensuring the covenant’s success. Isaac’s obedience—staying in the land and reopening Abraham’s wells—reflects trust in both YHWH’s promise and Elohim’s protection. This duality foreshadows Psalm 47:7–8, where Elohim is King over all nations, yet YHWH remains Israel’s covenant God. For Isaac, the names signify God’s faithfulness to the past (Abraham’s covenant) and provision for the future (Jacob’s inheritance).
Connections and Theological Significance
The use of YHWH and Elohim in Genesis 25–26 bridges Abraham’s foundational covenant with the unfolding narrative of Jacob and Joseph. YHWH’s prominence in Genesis 25 emphasizes God’s personal involvement, answering prayers and directing the covenant’s path, much like His role in Genesis 15 and 18. Elohim’s appearance in Genesis 26, however, broadens the scope, presenting God as sovereign over foreign lands and peoples, a theme that resonates in Joseph’s story (Gen. 41) and Moses’ confrontation with Pharaoh (Exod. 3). The alternation of names reflects Isaac’s dual role: a passive heir who receives Abraham’s promises and an active participant who experiences God’s direct intervention.
Theologically, these names reveal God’s multifaceted character. YHWH’s responsiveness to Isaac and Rebekah underscores His covenantal intimacy, while Elohim’s reassurance at Beersheba highlights His power to fulfill promises amid external threats. This interplay prepares the reader for Jacob’s transformative encounters, where names like Elohim and El further define God’s relationship with the patriarchs. Isaac’s story, though brief, is a critical link, showing that the covenant endures through God’s personal and sovereign care.
Jacob, the third patriarch, undergoes a transformative journey marked by divine encounters that redefine his identity and role in the covenant. In Genesis 28 and 32, the names Elohim, YHWH, and El appear, reflecting God’s sovereignty, covenantal faithfulness, and mysterious power. These passages depict Jacob’s transition from a deceptive schemer to Israel, the father of a nation, with each divine name illuminating a facet of God’s relationship with him. The use of Elohim and YHWH in Genesis 28 establishes God’s authority and continuity with Abraham’s covenant, while El in Genesis 32 signifies a personal, transformative encounter. Below, the passages are quoted with Hebrew names, followed by commentary on their significance and connections to other texts.
Genesis 28: Elohim and YHWH (The Bethel Vision and Covenant Reaffirmation)
“Then Elohim said to Jacob, ‘Go up to Bethel and dwell there and make an altar there to El, who appeared to you when you fled from Esau your brother’” (Gen. 28:1–2, ESV, with “Elohim” for “God” and “El” for “God”). “And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of Elohim were ascending and descending on it. And behold, YHWH stood above it and said, ‘I am YHWH, the Elohim of Abraham your father and the Elohim of Isaac. The land on which you lie I will give to you and to your offspring’” (Gen. 28:12–13). “Then Jacob awoke from his sleep and said, ‘Surely YHWH is in this place, and I did not know it.’ And he was afraid and said, ‘How awesome is this place! This is none other than the house of Elohim, and this is the gate of heaven.’ So early in the morning Jacob took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. He called the name of that place Bethel” (Gen. 28:16–19).
In Genesis 28, the names Elohim, YHWH, and El intertwine to reveal God’s sovereignty and covenantal commitment to Jacob as he flees from Esau. The passage begins with Elohim (28:1), used by Isaac as he sends Jacob to find a wife, signaling God’s universal authority over the patriarchal family’s destiny. Elohim’s prominence in the dream vision (28:12), with angels ascending and descending, underscores God’s cosmic rule, connecting heaven and earth. However, YHWH’s self-identification (28:13) as “the Elohim of Abraham and Isaac” shifts the focus to the personal, covenantal God who extends the promises of land and offspring to Jacob. The name YHWH anchors the vision in the covenant of Genesis 12:1–3, affirming continuity with Abraham and Isaac.
Jacob’s response—acknowledging YHWH’s presence and naming the place Bethel (“house of El”)—reflects awe and recognition of divine power. The use of El, a generic Semitic term for “god,” paired with Elohim in 28:17, emphasizes the sacredness of the encounter, while YHWH’s centrality ties it to Israel’s specific God. Jacob’s vow to worship YHWH (28:20–22) if He provides protection further personalizes the relationship, echoing Abraham’s altar-building in Genesis 12:7.
The interplay of names connects to earlier passages. Elohim’s role in Genesis 28 parallels its use in Genesis 26:24, where God reassures Isaac as “the Elohim of Abraham.” YHWH’s covenant reaffirmation echoes Genesis 15:5–6 and 17:1, linking Jacob to Abraham’s faith and covenant. The Bethel vision also foreshadows Exodus 3:14, where YHWH reveals His name to Moses, emphasizing divine presence. Theologically, the names in Genesis 28 reveal God as both transcendent (Elohim, El) and immanent (YHWH), guiding Jacob’s uncertain journey. This duality resonates in Psalm 46:1, where Elohim is a “refuge and strength,” yet YHWH remains Israel’s covenant God.
Genesis 32: El (Wrestling at Peniel and the Name Israel)
“And Jacob was left alone. And a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob’s hip was put out of joint as he wrestled with him. Then he said, ‘Let me go, for the day has broken.’ But Jacob said, ‘I will not let you go unless you bless me.’ And he said to him, ‘What is your name?’ And he said, ‘Jacob.’ Then he said, ‘Your name shall no longer be called Jacob, but Israel, for you have striven with Elohim and with men, and have prevailed’” (Gen. 32:24–28). “So Jacob called the name of the place Peniel, saying, ‘For I have seen Elohim face to face, and yet my life has been delivered’” (Gen. 32:30, with “Elohim” for “God”).
In Genesis 32, the name El and Elohim dominate as Jacob wrestles with a mysterious divine figure at Peniel, receiving the name Israel. Unlike Genesis 28’s clear use of YHWH, this passage uses Elohim to describe the opponent (32:28, 30), with El implied in the place name Peniel (“face of El”). The ambiguity of the “man” and the use of Elohim suggest a theophany, possibly the Angel of YHWH, reflecting God’s mysterious, transformative power. The name Israel, meaning “he strives with El” or “El strives,” signifies Jacob’s new identity as one who contends with God and prevails, marking a turning point in his spiritual journey.
The use of Elohim and El contrasts with YHWH’s covenantal intimacy in Genesis 28. Elohim’s broader connotation of divine power emphasizes the encounter’s intensity, while El in Peniel evokes awe and survival, similar to Hagar’s El Roi in Genesis 16:13. Jacob’s survival after seeing “Elohim face to face” parallels Exodus 33:20, where seeing YHWH’s face is deadly, yet here, Elohim’s use may soften the directness, highlighting grace. The renaming to Israel connects to Genesis 17:5, where Abram becomes Abraham under El Shaddai’s covenant, showing God’s pattern of transforming patriarchal identities.
Theologically, El and Elohim in Genesis 32 reveal God as both adversary and blesser, challenging Jacob to surrender his self-reliance. This encounter prepares Jacob for reconciliation with Esau and leadership of the covenant family. The name Israel anticipates the nation’s struggles with God, as seen in Hosea 12:3–4, which reflects on this event. The passage also resonates with Psalm 24:6, where those who “seek the face of the Elohim of Jacob” find blessing, echoing Jacob’s Peniel experience.
Connections and Theological Significance
The names in Genesis 28 and 32 bridge Jacob’s story with Abraham and Isaac while foreshadowing Moses’ revelation. Genesis 28’s Elohim and YHWH connect to Genesis 26:24 and 12:7, affirming the covenant’s continuity across generations. The Bethel vision’s ladder imagery prefigures the tabernacle in Exodus, where YHWH’s presence dwells (Exod. 25:8). Genesis 32’s El and Elohim, however, introduce a new dimension—God’s transformative power—paralleling El Shaddai’s role in Genesis 17 and El Roi’s compassion in Genesis 16. The shift from YHWH’s intimacy to Elohim’s mystery reflects Jacob’s growth from fear to faith.
For Jacob, these names encapsulate God’s multifaceted relationship: Elohim’s sovereignty guides his exile, YHWH’s covenant secures his future, and El’s encounter redefines his identity. Theologically, they reveal God’s ability to meet individuals in their weakness, transforming them for His purposes. This pattern connects to the broader narrative, preparing for Joseph’s reliance on Elohim’s providence (Gen. 41) and Moses’ encounter with YHWH’s self-revelation (Exod. 3).
Joseph, the favored son of Jacob, embodies God’s providence in the face of adversity, rising from slavery to leadership in Egypt. In Genesis 39, 41, and 50, the names YHWH and Elohim dominate, reflecting God’s personal presence and sovereign control over human affairs. These passages highlight Joseph’s faith amid trials, his role in preserving the covenant family, and his recognition of God’s overarching plan. YHWH signifies God’s intimate guidance, while Elohim emphasizes His universal authority, particularly in a foreign context. Below, the passages are quoted with Hebrew names, followed by commentary on their significance and connections to other texts.
Genesis 39: YHWH (Prospering Joseph)
“YHWH was with Joseph, and he became a successful man, and he was in the house of his master the Egyptian, and his master saw that YHWH was with him and that YHWH caused all that he did to succeed in his hands” (Gen. 39:2–3, ESV, with “YHWH” for “LORD”). “But YHWH was with Joseph and showed him steadfast love and gave him favor in the sight of the keeper of the prison” (Gen. 39:21). “The keeper of the prison paid no attention to anything that was in Joseph’s charge, because YHWH was with him. And whatever he did, YHWH made it succeed” (Gen. 39:23).
In Genesis 39, YHWH is repeatedly named as the source of Joseph’s success, both in Potiphar’s house and in prison. The phrase “YHWH was with Joseph” (39:2, 21, 23) underscores God’s personal presence and covenantal faithfulness, even in exile. Unlike the patriarchal narratives of Abraham, Isaac, and Jacob, where God appears directly, YHWH’s presence here is implicit, working through circumstances to prosper Joseph. The name YHWH, tied to the covenant with Abraham (Gen. 12:1–3), suggests that Joseph’s success serves the broader promise of blessing and nationhood. Potiphar and the prison keeper recognize YHWH’s influence (39:3, 23), indicating that God’s favor on Joseph extends His reputation beyond Israel.
The use of YHWH connects to Genesis 24:27, where Abraham’s servant praises YHWH’s guidance, and Genesis 28:16, where Jacob acknowledges YHWH’s presence at Bethel. In each case, YHWH’s personal involvement ensures the covenant’s continuity. Joseph’s steadfast faith, resisting Potiphar’s wife (39:9), reflects trust in YHWH’s moral authority, paralleling Abraham’s obedience in Genesis 22. Theologically, YHWH’s presence in Genesis 39 reveals God’s care for the individual, even in a foreign land, a theme echoed in Psalm 139:7–10, where YHWH’s presence is inescapable. For Joseph, YHWH’s name signifies divine companionship amid isolation, ensuring the covenant’s preservation through his trials.
Genesis 41: Elohim (Sovereign Wisdom in Egypt)
“Then Pharaoh said to Joseph, ‘Since Elohim has shown you all this, there is none so discerning and wise as you are. You shall be over my house, and all my people shall order themselves as you command’” (Gen. 41:39–40, with “Elohim” for “God”). “And Joseph said to Pharaoh, ‘The dreams of Pharaoh are one; Elohim has revealed to Pharaoh what he is about to do’” (Gen. 41:25). “And Joseph answered Pharaoh, saying, ‘It is not in me; Elohim will give Pharaoh a favorable answer’” (Gen. 41:16).
In Genesis 41, Elohim is the primary name as Joseph interprets Pharaoh’s dreams and rises to power in Egypt. Unlike YHWH’s intimate presence in Genesis 39, Elohim emphasizes God’s universal sovereignty, particularly in a pagan context. Joseph attributes his interpretive ability to Elohim (41:16, 25), presenting God as the source of wisdom and controller of future events. Pharaoh’s acknowledgment of Elohim (41:39) reflects God’s authority over Egypt, fulfilling the promise that Abraham’s seed would bless all nations (Gen. 12:3). The name Elohim, denoting divine power and rulership (Gen. 1:1), suits the setting, where God’s influence extends beyond the covenant family to a foreign empire.
This use of Elohim connects to Genesis 26:24, where Elohim reassures Isaac as “the Elohim of Abraham,” and Genesis 28:12, where Elohim’s angels signify cosmic authority. Joseph’s deference to Elohim parallels Daniel’s attribution of wisdom to Elohim before Nebuchadnezzar (Dan. 2:28), showing a pattern of God’s sovereignty in exile. Theologically, Elohim in Genesis 41 reveals God’s control over history, orchestrating famine and abundance to preserve the covenant family. This theme resonates in Psalm 66:7, where Elohim’s power rules the nations. For Joseph, Elohim’s name underscores divine wisdom guiding his leadership, aligning his actions with God’s global plan.
Genesis 50: Elohim (Sovereignty Over Evil)
“But Joseph said to them, ‘Do not fear, for am I in the place of Elohim? As for you, you meant evil against me, but Elohim meant it for good, to bring it about that many people should be kept alive, as they are today’” (Gen. 50:19–20, with “Elohim” for “God”). “Then Joseph said to his brothers, ‘I am about to die, but Elohim will visit you and bring you up out of this land to the land that he swore to Abraham, to Isaac, and to Jacob’” (Gen. 50:24).
In Genesis 50, Elohim appears as Joseph reassures his brothers and prophesies Israel’s future. The name Elohim, rather than YHWH, emphasizes God’s sovereign control over human actions and history. Joseph’s statement, “you meant evil against me, but Elohim meant it for good” (50:20), encapsulates the narrative’s climax, revealing God’s ability to transform betrayal into salvation. Elohim’s sovereignty ensures that the brothers’ actions—selling Joseph into slavery—serve the divine purpose of preserving life during famine. Similarly, Joseph’s confidence that “Elohim will visit you” (50:24) reaffirms the covenant promises to Abraham, Isaac, and Jacob, pointing to the exodus.
This use of Elohim connects to Genesis 41’s portrayal of God’s universal authority and Genesis 26:24, where Elohim guarantees Isaac’s blessing. The theme of God overruling evil echoes Genesis 45:5–8, where Joseph attributes his rise to Elohim’s plan, and anticipates Exodus 3:16, where Elohim “visits” Israel through Moses. Theologically, Elohim in Genesis 50 reveals God’s redemptive power, turning human sin into an instrument of salvation. This resonates in Psalm 33:10–11, where Elohim’s counsel prevails over human plans. For Joseph, Elohim’s name signifies the divine orchestration of his life, securing the covenant’s future.
Connections and Theological Significance
The names YHWH and Elohim in Genesis 39, 41, and 50 bridge Joseph’s personal faith with his role in God’s global plan. YHWH’s presence in Genesis 39 recalls the covenantal intimacy of Genesis 12, 25, and 28, ensuring Joseph’s protection in exile. Elohim’s prominence in Genesis 41 and 50, however, aligns with Genesis 14 (El Elyon) and 26 (Elohim), emphasizing God’s sovereignty over nations and history. This interplay reflects Joseph’s dual context: a covenant heir and a ruler in a foreign land.
Theologically, these names reveal God’s multifaceted relationship with Joseph. YHWH’s companionship sustains him through trials, while Elohim’s authority elevates him to save many, fulfilling the Abrahamic blessing. Joseph’s story foreshadows Moses’ leadership, where YHWH’s covenantal name (Exod. 3) and Elohim’s power (Exod. 7–12) liberate Israel. The names also prepare for the Psalms, where YHWH’s faithfulness (Ps. 23) and Elohim’s sovereignty (Ps. 47) inspire worship. For Joseph, YHWH and Elohim signify God’s presence and power, transforming suffering into salvation.
Moses, the liberator of Israel, encounters God in a pivotal moment that defines his mission and Israel’s identity. In Exodus 3, the names YHWH and Ehyeh dominate, revealing God’s eternal self-existence and covenantal commitment. This passage marks a climactic revelation, building on the patriarchal encounters and introducing a new dimension of divine identity. YHWH signifies God’s personal, covenantal relationship, while Ehyeh (“I AM”) emphasizes His timeless existence and presence. The passage is quoted below with Hebrew names, followed by commentary on their significance and connections to other texts.
Exodus 3: YHWH and Ehyeh (The Burning Bush and Divine Self-Revelation)
“Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of Elohim. And the Angel of YHWH appeared to him in a flame of fire out of the midst of a bush… When YHWH saw that he turned aside to see, Elohim called to him out of the bush, ‘Moses, Moses!’ And he said, ‘Here I am’” (Exod. 3:1–4, ESV, with “Elohim” for “God” and “YHWH” for “LORD”). “Then Moses said to Elohim, ‘If I come to the people of Israel and say to them, “The Elohim of your fathers has sent me to you,” and they ask me, “What is his name?” what shall I say to them?’ Elohim said to Moses, ‘Ehyeh Asher Ehyeh.’ And he said, ‘Say this to the people of Israel: “Ehyeh has sent me to you.”’ Elohim also said to Moses, ‘Say this to the people of Israel: “YHWH, the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, has sent me to you.” This is my name forever, and thus I am to be remembered throughout all generations’” (Exod. 3:13–15). “And YHWH said, ‘I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings’” (Exod. 3:7).
In Exodus 3, the names YHWH, Ehyeh, and Elohim converge to reveal God’s identity and mission for Moses. The passage begins with Elohim (3:1), situating the encounter at Horeb, the “mountain of Elohim,” where divine authority is manifest. The Angel of YHWH (3:2) introduces the theophany, but YHWH’s direct involvement (3:4) and Elohim’s call to Moses emphasize both personal presence and sovereign power. The name Elohim, used in Moses’ question (3:13) and God’s response (3:14–15), connects to the patriarchal tradition, as God identifies as “the Elohim of Abraham, Isaac, and Jacob.” This continuity grounds the revelation in the covenant of Genesis 12:1–3.
The introduction of Ehyeh Asher Ehyeh (“I AM WHO I AM”) in 3:14 is a theological pinnacle. Derived from the Hebrew verb “to be,” Ehyeh signifies God’s self-existence, eternality, and unchanging nature. The phrase, often linked to YHWH (from the same root), suggests that God’s essence is His existence—He is the One who is, was, and will be. By instructing Moses to tell Israel that “Ehyeh has sent me” and “YHWH” is His name forever (3:15), God bridges His transcendent nature (Ehyeh) with His covenantal identity (YHWH). YHWH’s declaration of seeing and hearing Israel’s affliction (3:7) further personalizes the name, echoing YHWH’s compassion in Genesis 16:13 (El Roi) and 39:21.
The interplay of names in Exodus 3 connects to earlier passages. YHWH’s covenantal role recalls Genesis 12:7, 15:1, and 28:13, where YHWH promises land and offspring to the patriarchs. Elohim’s use aligns with Genesis 26:24 and 41:16, emphasizing God’s sovereignty in foreign contexts, now applied to Egypt. Ehyeh, unique to this passage, elevates the revelation, distinguishing YHWH from pagan gods and preparing for the plagues (Exod. 7–12), where Elohim’s power triumphs. The burning bush, unconsumed yet aflame, symbolizes Ehyeh’s eternal presence, a theme echoed in Psalm 90:2, where God is “from everlasting to everlasting.”
Theologically, YHWH and Ehyeh reveal God’s dual nature: immanent in Israel’s suffering and transcendent in His essence. For Moses, these names provide assurance for his daunting task, grounding his authority in God’s eternal identity. The command to declare YHWH’s name “forever” (3:15) establishes Israel’s worship, linking to Genesis 28:16–19 (Bethel) and anticipating the tabernacle (Exod. 25:8). The names also contrast with Genesis 32’s mysterious El, as YHWH’s clarity here empowers Moses to lead, unlike Jacob’s wrestling ambiguity.
Connections and Theological Significance
Exodus 3 synthesizes the patriarchal names while introducing a new revelation. YHWH’s continuity with Abraham (Gen. 12), Isaac (Gen. 25), and Jacob (Gen. 28) affirms the covenant’s endurance, while Elohim’s prominence connects to Joseph’s sovereignty in Egypt (Gen. 41). Ehyeh’s uniqueness marks a shift, revealing God’s essence to equip Moses for liberation. This revelation foreshadows Leviticus 19:2, where YHWH’s holiness (tied to Ehyeh’s eternality) demands Israel’s obedience, and resonates in Psalm 83:18, where YHWH’s name alone is “Most High.” For Moses, YHWH and Ehyeh signify God’s presence and power, transforming him from a fugitive to a prophet.
The names of God in the narratives of Abraham, Isaac, Jacob, Joseph, and Moses form a theological tapestry, revealing His character, covenant, and sovereignty across generations. From YHWH’s covenantal intimacy to Elohim’s universal authority, El Shaddai’s omnipotence to Ehyeh’s eternality, each name illuminates a facet of God’s relationship with His people. This essay has traced these names through Genesis 12–50 and Exodus 3, showing how they shape the patriarchs’ and Moses’ encounters and connect to broader biblical themes. The progression of names reflects a deepening revelation, culminating in the Psalms, where God’s names inspire worship and trust.
For Abraham, names like YHWH (Gen. 12), El Elyon (Gen. 14), and El Shaddai (Gen. 17) reveal God as promise-giver, sovereign, and almighty, establishing the covenant. Isaac inherits YHWH and Elohim (Gen. 25–26), signifying continuity and divine protection. Jacob encounters Elohim, YHWH, and El (Gen. 28, 32), reflecting God’s transformative power. Joseph’s reliance on YHWH and Elohim (Gen. 39, 41, 50) highlights providence in exile, while Moses’ revelation of YHWH and Ehyeh (Exod. 3) unveils God’s eternal presence for liberation. Each name is context-specific, yet collectively, they reveal a God who is personal yet transcendent, faithful yet sovereign.
The interconnections among these passages underscore God’s unchanging character. YHWH’s covenantal role links Abraham (Gen. 15), Isaac (Gen. 25), Jacob (Gen. 28), Joseph (Gen. 39), and Moses (Exod. 3), ensuring the promise’s fulfillment. Elohim’s sovereignty unites Genesis 14, 26, 41, and 50, showing God’s rule over nations. Specialized names—El Shaddai, El Roi, El, Ehyeh—highlight unique attributes, from omnipotence to compassion. This progression prepares Israel for its national identity, rooted in YHWH’s name (Exod. 3:15).
The Psalms extend this revelation, transforming the patriarchal encounters into worship. Psalm 23 celebrates YHWH as shepherd, echoing His presence with Joseph (Gen. 39:2) and Moses (Exod. 3:7). Psalm 46 declares Elohim a “refuge and strength,” reflecting His sovereignty in Genesis 41 and 50. Psalm 110:1, with “YHWH says to my Adonai,” recalls Genesis 15’s Adonai YHWH, affirming divine authority. Psalm 83:18 prays that YHWH’s name be known as “Most High,” linking to El Elyon (Gen. 14). These psalms invite worshippers to respond to God’s names with trust, praise, and obedience, just as the patriarchs and Moses did.
Theologically, the names of God reveal a progressive disclosure. Abraham’s YHWH initiates the covenant; Isaac’s Elohim sustains it; Jacob’s El transforms it; Joseph’s Elohim extends it; and Moses’ Ehyeh universalizes it. The Psalms synthesize these truths, calling all to know YHWH’s name (Ps. 100:3). This study invites further exploration of God’s names in worship, as the Psalms model how to respond to His revealed character.
Edge Induced Cohesion 