[Note:  The following is the prepared text for a sermon given to the Dalles congregation of the United Church of God on Sabbath, July 12, 2025.]

Introduction

The divine names of God reveal profound truths about His character, His relationship with humanity, and His redemptive plan throughout history. In the Hebrew Scriptures, particularly in the Prophets and Writings, we encounter a rich tapestry of divine names that illuminate different aspects of God’s nature and His covenant relationship with His people. Today, we will embark on a comprehensive journey through these sacred texts, examining how the various names of God—YHWH (Yahweh), Elohim, Adonai, and others—are employed to convey specific theological truths and prophetic revelations.

The Hebrew Bible’s careful use of divine names is not merely literary convention but represents deliberate theological communication. Each name carries weight, significance, and specific covenantal implications that deepen our understanding of God’s character and His progressive revelation to humanity. As we explore these names in the Prophets and Writings, we will discover how they point forward to the fuller revelation of God’s nature in the New Testament, particularly in the person and work of Jesus Christ.

Our study will be organized around three primary categories: passages that employ YHWH (the covenant name of God), those that use Elohim (emphasizing God’s power and majesty), and those that utilize other divine names and titles. Through this systematic examination, we will uncover the profound theological insights embedded in the careful selection of these sacred names throughout Scripture.

Part I: The Covenant Name – YHWH (Yahweh)

The Significance of YHWH

YHWH, often rendered as “LORD” in English translations, represents the personal, covenant name of God revealed to Moses at the burning bush. This tetragrammaton (four-letter name) embodies God’s self-existence, His faithfulness to His covenant promises, and His intimate relationship with His chosen people. In the Prophets and Writings, YHWH appears consistently as the God who acts in history, who calls His people back to covenant faithfulness, and who promises ultimate redemption.

YHWH in the Prophetic Literature

The prophetic books are saturated with the covenant name YHWH, emphasizing God’s unwavering commitment to His people despite their unfaithfulness. Let us examine several key passages:

Isaiah 6:1-8: “In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple. Above it stood seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.”

In this foundational prophetic vision, Isaiah encounters YHWH (translated as “LORD” and “Lord”) in His throne room. The use of YHWH here is particularly significant because it emphasizes the covenant relationship between God and His people. The seraphim cry “Holy, holy, holy, is YHWH of hosts,” declaring the absolute holiness of the covenant God. This vision establishes Isaiah’s authority as a prophet and demonstrates that YHWH is the one who sends forth His messengers. The threefold declaration of holiness points to the perfect nature of YHWH and anticipates the revelation of the family of God in the New Testament.

Jeremiah 31:31-34: “Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.”

This passage is remarkable for its repeated use of YHWH (translated as “LORD”) throughout the prophecy of the new covenant. The consistent employment of the covenant name emphasizes that this new covenant is not a departure from YHWH’s character but rather the fulfillment of His eternal covenant faithfulness. The promise that “they shall all know YHWH” points to an intimate, personal relationship with the covenant God that will be fully realized in the New Testament through Jesus Christ.

Ezekiel 36:22-28: “Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went. And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the LORD, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.”

Ezekiel’s prophecy employs YHWH in the context of national restoration and spiritual renewal. The phrase “I am YHWH” (translated as “I am the LORD”) appears as a divine signature, emphasizing God’s covenant identity. The promise of a new heart and spirit, with YHWH’s Spirit dwelling within His people, points forward to the New Testament reality of the Holy Spirit’s indwelling presence in believers.

YHWH in the Writings

The Writings (Ketuvim) also contain numerous references to YHWH, often in contexts of worship, wisdom, and personal devotion.

Psalm 23: “The LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.”

This beloved psalm opens with the declaration “YHWH is my shepherd,” establishing the personal, covenant relationship between God and the individual believer. The use of YHWH throughout this psalm emphasizes the faithful, shepherding character of the covenant God who provides, protects, and guides His people. The phrase “for his name’s sake” refers specifically to YHWH’s reputation and covenant faithfulness.

Psalm 103:1-8: “Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits: Who forgiveth all thine iniquities; who healeth all thy diseases; Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle’s. The LORD executeth righteousness and judgment for all that are oppressed. He made known his ways unto Moses, his statutes unto the children of Israel. The LORD is merciful and gracious, slow to anger, and plenteous in mercy.”

This psalm of praise consistently employs YHWH (translated as “LORD”) to describe God’s covenant attributes: forgiveness, healing, redemption, and mercy. The reference to Moses and the children of Israel grounds these attributes in the historical covenant relationship established at Sinai. The psalm presents YHWH as the covenant God who acts consistently with His revealed character.

Part II: The Powerful God – Elohim

The Significance of Elohim

Elohim, often translated as “God,” emphasizes divine power, majesty, and transcendence. This plural-form name suggests the fullness and completeness of God’s nature while maintaining His essential unity. In the Prophets and Writings, Elohim appears in contexts that highlight God’s sovereignty over creation, His judicial authority, and His transcendent majesty.

Elohim in the Prophetic Literature

Isaiah 40:28-31: “Hast thou not known? hast thou not heard, that the everlasting God, the LORD the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”

This passage combines Elohim (translated as “God”) with YHWH (translated as “LORD”) to present a comprehensive picture of God’s nature. The use of Elohim emphasizes God’s eternal power and creative authority, while YHWH emphasizes His covenant faithfulness to strengthen His people. The phrase “everlasting Elohim” highlights God’s eternal nature and unlimited power.

Jeremiah 32:17-19: “Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name: Great in counsel, and mighty in work: for thine eyes are upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings.”

Jeremiah’s prayer employs multiple divine names and titles, including “Elohim” (translated as “God”) in the context of God’s mighty works. The emphasis on God’s power in creation and His sovereignty over human affairs reflects the theological significance of the name Elohim as the all-powerful deity.

Elohim in the Writings

Psalm 19:1-4: “The heavens declare the glory of God; and the firmament sheweth his handywork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun.”

This psalm opens with Elohim (translated as “God”) as the creator whose glory is displayed throughout the natural world. The use of Elohim is particularly appropriate here because it emphasizes God’s role as the transcendent creator whose power and majesty are evident in the cosmos. The universal scope of creation’s testimony to Elohim’s glory points to His sovereignty over all nations and peoples.

Ecclesiastes 3:11: “He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.”

The Preacher’s observation about Elohim’s (translated as “God”) work emphasizes the divine wisdom and sovereignty that governs all temporal affairs. The use of Elohim here highlights God’s transcendent perspective on time and His ultimate authority over all events.

Part III: Other Divine Names and Titles

Adonai – The Sovereign Lord

Adonai, meaning “Lord” or “Master,” emphasizes God’s sovereignty and authority. This title appears throughout the Prophets and Writings to highlight God’s lordship over individuals and nations.

Isaiah 61:1-3: “The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.”

This messianic prophecy employs Adonai YHWH (translated as “Lord GOD”) to emphasize both God’s sovereignty and His covenant faithfulness. The anointed one speaks of being commissioned by the sovereign Lord to proclaim good news and liberation. Jesus Christ would later apply this passage to Himself in Luke 4, demonstrating the fulfillment of this prophecy.

El Shaddai – The Almighty God

Ezekiel 10:5: “And the sound of the cherubims’ wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.”

The appearance of El Shaddai (translated as “Almighty God”) in Ezekiel’s vision emphasizes God’s omnipotence and His awesome presence. This ancient name, frequently used in the patriarchal narratives, connects the prophetic vision to God’s covenant promises to Abraham, Isaac, and Jacob.

YHWH Sabaoth – The Lord of Hosts

1 Samuel 17:45: “Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied.”

David’s confrontation with Goliath employs YHWH Sabaoth (translated as “LORD of hosts”) to emphasize God’s role as the divine warrior who fights for His people. This title appears frequently in the prophetic literature to describe God’s sovereignty over all heavenly and earthly armies.

Part IV: Comparative Analysis – Psalms 14 and 53

One of the most fascinating textual phenomena in the Hebrew Bible is the existence of parallel psalms that employ different divine names while maintaining virtually identical content. Psalms 14 and 53 provide an excellent case study for understanding how the choice of divine names affects the theological emphasis of a text.

Psalm 14: “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good. The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the LORD. There were they in great fear: for God is in the generation of the righteous. Ye have shamed the counsel of the poor, because the LORD is his refuge. Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.”

Psalm 53: “The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one. Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them. Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.”

Comparative Analysis

The most striking difference between these two psalms is the consistent use of different divine names. Psalm 14 employs both YHWH (translated as “LORD”) and Elohim (translated as “God”), while Psalm 53 uses only Elohim throughout. This variation is not accidental but reflects different theological emphases and liturgical contexts.

In Psalm 14, the alternation between YHWH and Elohim creates a dynamic tension between God’s covenant relationship with Israel (YHWH) and His universal sovereignty (Elohim). When the psalmist declares that “YHWH looked down from heaven,” he emphasizes God’s special concern for His covenant people. The use of YHWH in verse 4 (“call not upon YHWH”) highlights the covenant relationship that the wicked have abandoned.

Psalm 53, by contrast, maintains a consistent focus on Elohim throughout, emphasizing God’s universal judgment and sovereignty over all humanity. The exclusive use of Elohim suggests a more universal perspective on human sinfulness and divine judgment, without the specific covenant overtones present in Psalm 14.

This textual phenomenon demonstrates the theological sophistication of the Hebrew Bible’s use of divine names. The same essential message—human sinfulness and divine judgment—is presented through different theological lenses depending on the divine name employed. This provides crucial insight into how the various names of God function not merely as synonyms but as distinct theological categories that shape the reader’s understanding of God’s nature and actions.

Part V: Messianic Implications – Psalm 110

Psalm 110 represents one of the most theologically significant passages in the Hebrew Bible for understanding the relationship between divine persons and the messianic hope. This psalm’s careful use of different divine names provides crucial insights into the nature of the coming Messiah and His relationship to God.

Psalm 110:1-7: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head.”

Theological Analysis

The opening verse of Psalm 110 presents a remarkable theological statement: “YHWH said unto my Adonai.” This construction distinguishes between two divine persons—YHWH (the Father) and Adonai (the Lord/Messiah). The Hebrew text reads “Ne’um YHWH l’Adoni,” literally “The utterance of YHWH to my Lord.” This distinction is crucial for understanding the messianic nature of the psalm and its implications for Christology.

The use of YHWH in verse 1 identifies the speaker as the covenant God of Israel, while Adonai refers to the Messiah who is invited to sit at YHWH’s right hand. This positioning at the right hand signifies equality of authority and divine status. The fact that David calls this figure “my Lord” (Adonai) while being himself a king demonstrates the superiority of the Messiah over David and his earthly kingdom.

In verse 2, YHWH continues to address the Messiah, promising to send “the rod of thy strength out of Zion.” This verse emphasizes YHWH’s active role in establishing the Messiah’s kingdom and His authority over enemies. The geographical reference to Zion connects the messianic hope to the historical covenant promises made to David.

Verse 4 contains another significant theological statement: “YHWH hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” The use of YHWH here emphasizes the irrevocable nature of the divine oath. The eternal priesthood “after the order of Melchizedek” distinguishes the Messiah’s priestly role from the Levitical priesthood, pointing to a higher order of priesthood that combines royal and priestly functions.

In verse 5, the text shifts to refer to “Adonai at thy right hand,” which has led to various interpretations. Some scholars understand this as a reference to YHWH supporting the Messiah, while others see it as a continued reference to the Messiah’s exalted position. The ambiguity may be intentional, highlighting the intimate relationship between YHWH and the Messiah.

Christological Implications

The New Testament writers consistently interpreted Psalm 110 as a messianic prophecy fulfilled in Jesus Christ. Jesus Himself cited this psalm in His debate with the Pharisees (Matthew 22:41-46), using it to demonstrate that the Messiah must be more than merely David’s descendant—He must be David’s Lord. The apostle Paul and the author of Hebrews frequently reference this psalm to explain Christ’s exaltation and eternal priesthood.

The distinction between YHWH and Adonai in Psalm 110:1 provides crucial insight into the nature of the God family and specifically the relationship between the Father and the Son. This passage anticipates the New Testament revelation of the family of God, where the Father and Son are distinct persons and the first of many future beings. The intimate dialogue between YHWH and Adonai in this psalm prefigures the eternal relationship between the Father and the Son revealed in the New Testament.

Part VI: Anticipations of the Family of God – Proverbs 30

Proverbs 30 contains one of the most remarkable passages in the Hebrew Bible for understanding the anticipation of the theology of the family of God. The questions posed by Agur the son of Jakeh provide profound insights into the nature of God and hint at the mystery of the divine Son.

Proverbs 30:1-4: “The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal, Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son’s name, if thou canst tell?”

Theological Analysis

This passage presents a series of rhetorical questions that highlight the incomprehensible nature of God’s power and wisdom. The questions progress from cosmic activities (ascending to heaven, gathering wind, binding waters) to the fundamental question of divine identity: “what is his name, and what is his son’s name?”

The reference to God’s “son” in verse 4 is particularly significant. While some interpreters have understood this as a reference to creation in general or to Israel as God’s son, the context suggests something more profound. The parallel structure between “his name” and “his son’s name” implies a distinction between the Father and the Son within the family God itself.

The use of the general term for God (likely Elohim in the original context) rather than the specific covenant name YHWH suggests a universal perspective on divine nature that transcends Israel’s particular covenant relationship. This cosmic perspective makes the reference to God’s “son” all the more significant, as it implies a universal divine sonship rather than a merely covenantal or adoptive relationship.

Connections to New Testament Revelation

The questions in Proverbs 30:4 find their ultimate answer in the New Testament revelation of Jesus Christ. The One who “ascended up into heaven” and “descended” is identified in John 3:13 as the Son of Man who came down from heaven. The One who gathered the wind and bound the waters is revealed in the Gospels as Jesus, who calmed the storm and walked on water.

Most significantly, the question “what is his son’s name?” finds its definitive answer in the New Testament, where Jesus is revealed as the eternal Son of God. The anticipation of divine sonship in Proverbs 30:4 demonstrates the progressive nature of biblical revelation and the consistency of God’s self-disclosure throughout Scripture.

The wisdom literature’s hint at divine sonship prepares the way for the New Testament’s full revelation of the family of God The fact that this profound theological insight appears in a wisdom context rather than in explicitly prophetic or covenantal literature suggests that the nature of God as Father and Son is not merely a matter of covenant relationship but reflects the eternal nature of God Himself.

Part VII: Eschatological Vision – Daniel 7

Daniel 7 contains one of the most significant visions in the Hebrew Bible for understanding the relationship between divine persons and the messianic hope. The vision of the Ancient of Days and the Son of Man provides crucial insights into the nature of God and the coming kingdom.

Daniel 7:9-14: “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”

Theological Analysis

This vision presents two distinct divine figures: the Ancient of Days and the Son of Man. The Ancient of Days represents the eternal, sovereign God who sits in judgment over the nations. The description emphasizes His eternal nature (Ancient of Days), His purity (white garment and hair), and His awesome power (fiery throne and stream). The courtroom setting with thousands of ministering beings emphasizes His role as the ultimate judge of all creation.

The Son of Man figure is presented as distinct from the Ancient of Days yet possessing divine attributes. He comes “with the clouds of heaven,” a mode of transportation associated with divine beings in biblical literature. The fact that He approaches the Ancient of Days suggests both distinction and intimate relationship between these two figures.

The investiture of the Son of Man with “dominion, and glory, and a kingdom” that will never pass away demonstrates His divine nature and eternal authority. The universal scope of His kingdom (“all people, nations, and languages”) emphasizes His sovereignty over all creation. The eternal nature of His dominion (“everlasting dominion, which shall not pass away”) places Him on the same level as the Ancient of Days in terms of divine attributes.

Messianic and Christological Implications

The vision of Daniel 7 provides crucial background for understanding Jesus’ use of the title “Son of Man” in the New Testament. When Jesus referred to Himself as the Son of Man, He was claiming to be the divine figure prophesied in Daniel 7 who would receive an everlasting kingdom from the Ancient of Days.

The distinction between the Ancient of Days and the Son of Man in Daniel’s vision anticipates the New Testament revelation of the relationship between the Father and the Son. The intimate relationship between these two figures, combined with their distinct roles and shared divine attributes, prefigures the theology of the family of God that would be fully revealed in the New Testament.

The courtroom setting of Daniel 7 also provides important insights into the nature of divine judgment and the role of the Messiah. The Son of Man receives authority not through conquest or usurpation but through divine investiture by the Ancient of Days. This peaceful transfer of authority demonstrates the harmony within the family of God and the voluntary nature of the Son’s incarnation and earthly ministry.

Part VIII: The Divine Name in Worship and Devotion

The Writings contain numerous passages that demonstrate how the various names of God function in contexts of worship, prayer, and personal devotion. These passages reveal the experiential dimension of divine names and their role in shaping the believer’s relationship with God.

The Psalms and Divine Names

The book of Psalms provides the richest collection of divine names in the Hebrew Bible, with different names employed to evoke specific aspects of God’s character and relationship with His people.

Psalm 8: “O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. O LORD our Lord, how excellent is thy name in all the earth!”

This psalm employs both YHWH and Adonai in the opening and closing refrains: “YHWH our Adonai” (translated as “LORD our Lord”). This combination emphasizes both God’s covenant relationship with His people (YHWH) and His sovereign authority over all creation (Adonai). The excellence of God’s “name” refers to His revealed character and reputation, which are displayed throughout creation.

The psalm’s meditation on human dignity and destiny takes on messianic significance in the New Testament, where the “son of man” is understood to find its ultimate fulfillment in Jesus Christ. The combination of divine names in this psalm provides a theological framework for understanding both human dignity and divine sovereignty.

Wisdom Literature and Divine Names

The wisdom literature employs divine names to explore the relationship between divine wisdom and human understanding.

Proverbs 1:7: “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”

The use of YHWH in this foundational verse of Proverbs establishes the covenant relationship as the starting point for all true wisdom. The “fear of YHWH” is not merely intellectual acknowledgment but covenant reverence and obedience. This principle governs the entire book of Proverbs and demonstrates how divine names function to establish theological foundations for practical living.

Part IX: Prophetic Judgment and Divine Names

The prophetic literature employs divine names strategically to emphasize different aspects of God’s judgment and mercy. The choice of names often reflects the specific nature of the prophetic message and its intended audience.

Universal Judgment and Elohim

Joel 3:12-16: “Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision. The sun and the moon shall be darkened, and the stars shall withdraw their shining. The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel.”

This passage employs both YHWH (translated as “LORD”) and Elohim (implied in the context of universal judgment) to describe the eschatological judgment. The use of YHWH emphasizes God’s covenant faithfulness to His people, while the universal scope of judgment reflects the sovereignty of Elohim over all nations.

Covenant Faithfulness and YHWH

Hosea 2:16-20: “And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.”

This intimate prophecy employs YHWH (translated as “LORD”) to describe the restored relationship between God and His people. The personal nature of the relationship is emphasized by the use of “Ishi” (my husband) rather than “Baali” (my master). The repeated use of YHWH in this context emphasizes the covenant faithfulness that will characterize this renewed relationship. The promise that “thou shalt know YHWH” points to the intimate knowledge that comes through covenant relationship rather than mere intellectual understanding.

Part X: Royal Psalms and Divine Kingship

The royal psalms provide crucial insights into the relationship between divine and human kingship, often employing specific divine names to highlight this relationship.

Psalm 2: “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.”

This royal psalm employs both YHWH (translated as “LORD”) and Adonai (translated as “Lord”) to describe the relationship between God and His anointed king. The use of YHWH in verse 2 identifies God as the covenant deity who has established kingship in Israel. The dialogue between YHWH and the king in verse 7 employs the covenant name to emphasize the intimate relationship between God and His chosen ruler.

The declaration “Thou art my Son; this day have I begotten thee” represents one of the most significant statements in the Hebrew Bible regarding divine sonship. While this may have had immediate reference to the Davidic king’s adoption as God’s son, the New Testament recognizes its ultimate fulfillment in Jesus Christ, who is the eternal Son of God.

The final verse’s reference to “the Son” (using the Hebrew word “bar”) emphasizes the unique status of this royal figure. The command to “kiss the Son” suggests worship and submission due to a divine figure, pointing beyond earthly kingship to the messianic hope.

Part XI: Wisdom Literature and Divine Wisdom

The wisdom literature employs divine names to explore the relationship between God’s wisdom and human understanding, often revealing profound insights into God’s nature and His relationship with creation.

Proverbs 8:22-31: “The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: When he established the clouds above: when he strengthened the fountains of the deep: When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; Rejoicing in the habitable part of his earth; and my delights were with the sons of men.”

This passage presents divine wisdom as personified and intimately involved in creation. The use of YHWH (translated as “LORD”) in verse 22 establishes the covenant God as the source of all wisdom. The description of wisdom as being “possessed” or “created” by YHWH from the beginning suggests the eternal relationship between God and His wisdom.

The imagery of wisdom as “by him” and “daily his delight” presents wisdom as a distinct entity that enjoys intimate fellowship with YHWH. This personification of wisdom has been interpreted by many Christian theologians as an anticipation of the New Testament revelation of Jesus Christ as the wisdom of God (1 Corinthians 1:24, 30).

The connection between divine wisdom and creation, along with wisdom’s delight in humanity, provides a theological framework for understanding the incarnation of the Word/Wisdom in Jesus Christ. The use of YHWH in this context grounds this cosmic wisdom in the specific covenant relationship between God and His people.

Part XII: Prophetic Commissioning and Divine Authority

The prophetic literature frequently employs specific divine names when describing prophetic commissioning and authority, revealing how God’s names function to establish prophetic credibility and message.

Isaiah 6:8-13: “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the LORD have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is when they cast their leaves: so the holy seed shall be the substance thereof.”

This commission employs both Adonai (translated as “Lord”) and YHWH (translated as “LORD”) to establish Isaiah’s prophetic authority. The use of Adonai in verse 8 emphasizes God’s sovereignty in choosing and sending His prophets. The plural “us” in “who will go for us” suggests the plurality of the divine nature, possibly anticipating the doctrine of the family of God, and calls back to Genesis 1:26 (“Let us make man in our own image) and its similar implications.

The shift to YHWH in verse 12 emphasizes the covenant nature of the judgment to come. The final promise of a “holy seed” uses the covenant name to ground the hope of restoration in God’s faithfulness to His promises.

Part XIII: Eschatological Restoration and Divine Names

The prophetic literature employs divine names strategically when describing eschatological restoration, often combining names to emphasize both judgment and mercy.

Isaiah 54:5-8: “For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.”

This passage employs multiple divine names and titles to describe God’s relationship with restored Israel. The combination of “Maker” and “husband” introduces the intimate relationship that will characterize the restoration. “YHWH of hosts” emphasizes God’s power to accomplish restoration, while “Redeemer” and “Holy One of Israel” connect the restoration to God’s covenant faithfulness.

The phrase “God of the whole earth” (Elohim) expands the scope of God’s restoration work beyond Israel to encompass all nations. The repeated use of YHWH throughout the passage grounds these universal promises in the specific covenant relationship between God and His people.

Part XIV: Cultic Worship and Divine Names

The relationship between divine names and worship practices in ancient Israel reveals how these names functioned in liturgical contexts and shaped the worshiping community’s understanding of God.

Psalm 29: “Give unto the LORD, O ye mighty, give unto the LORD glory and strength. Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness. The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty. The voice of the LORD breaketh the cedars; yea, the LORD breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the LORD divideth the flames of fire. The voice of the LORD shaketh the wilderness; the LORD shaketh the wilderness of Kadesh. The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. The LORD sitteth upon the flood; yea, the LORD sitteth King for ever. The LORD will give strength unto his people; the LORD will bless his people with peace.”

This psalm employs YHWH (translated as “LORD”) eighteen times, creating a rhythmic emphasis on the covenant name. The repeated reference to “the voice of YHWH” creates a liturgical pattern that would have been particularly powerful in communal worship. The combination of YHWH with El kavod (God of glory) in verse 3 creates a comprehensive picture of divine majesty rooted in covenant relationship.

The psalm’s conclusion with YHWH blessing His people “with peace” (shalom) connects the cosmic power of God described throughout the psalm with His specific covenant commitment to His people’s welfare.

Part XV: Theological Synthesis and Implications

The Progressive Revelation of Divine Names

The study of divine names in the Prophets and Writings reveals a sophisticated theological system that builds upon the foundation established in the Torah. The strategic use of different names creates layers of meaning that enrich our understanding of God’s nature and His relationship with creation.

The covenant name YHWH consistently appears in contexts that emphasize God’s faithfulness, His specific relationship with Israel, and His commitment to fulfill His promises. This name grounds the prophetic message in the historical covenant relationship established with Abraham, Isaac, and Jacob, and renewed with Moses and David.

Elohim appears in contexts that emphasize God’s universal sovereignty, His power as Creator, and His role as judge of all nations. This name provides the theological framework for understanding God’s relationship with all creation, not merely with Israel.

The various compound names and titles (YHWH Sabaoth, Adonai YHWH, El Shaddai, etc.) create specific theological emphases that address particular aspects of God’s character and work. These combinations demonstrate the richness of Hebrew theological vocabulary and the care with which the biblical writers selected divine names to convey their message.

Anticipations of the Family of God in Divine Names

The analysis of key passages reveals remarkable anticipations of the doctrine of the family of God in the Hebrew Bible. The distinction between YHWH and Adonai in Psalm 110:1, the question about God’s son in Proverbs 30:4, and the relationship between the Ancient of Days and the Son of Man in Daniel 7 all point toward the complexity of divine nature that would be fully revealed in the New Testament.

These anticipations demonstrate the consistency of biblical revelation and the progressive nature of God’s self-disclosure. The Hebrew Bible does not present a simple, undifferentiated monotheism but rather a complex unity that allows for personal distinction within the family of God, reminding us that even when we become part of the family of God ourselves, we will also remain ourselves and not be dissolved into some sort of muddled and incoherent hypostasis.

Christological Implications

The study of divine names in the Prophets and Writings provides crucial background for understanding New Testament Christology. The messianic implications of Psalm 110, the wisdom passages in Proverbs, and the Son of Man vision in Daniel all contribute to a comprehensive understanding of who Jesus Christ is and what He came to accomplish.

The careful distinction between divine persons in these passages helps explain how Jesus could be both fully God and fully human, and how His work of redemption fulfills the Old Testament promises while transcending them. The use of divine names in these contexts provides the theological framework for understanding the incarnation and the atoning work of Christ.

Covenantal Significance

The strategic use of YHWH throughout the Prophets and Writings emphasizes the covenantal nature of God’s relationship with His people. This name serves as a constant reminder that God’s actions in history are not arbitrary but are rooted in His covenant promises and His unchanging character.

The prophetic promises of restoration, the psalmic expressions of faith, and the wisdom literature’s teaching on fear of the Lord all derive their significance from the covenantal relationship established by YHWH with His people. This covenantal framework provides the theological foundation for understanding both God’s judgment and His mercy.

Part XVI: Pastoral and Practical Applications

Worship and Divine Names

The study of divine names in the Prophets and Writings has significant implications for Christian worship and devotion. The careful selection of divine names in the Hebrew Bible demonstrates that how we address God matters and that different names evoke different aspects of our relationship with Him.

When we call upon God as YHWH (LORD), we are appealing to His covenant faithfulness and His commitment to His promises. This name is particularly appropriate in contexts of prayer for God’s help, expressions of faith in His promises, and declarations of His faithfulness.

When we address God as Elohim (God), we are acknowledging His universal sovereignty, His power as Creator, and His authority over all creation. This name is particularly suitable for worship that celebrates God’s majesty and power, prayers that acknowledge His authority over circumstances, and expressions of faith in His ability to accomplish His purposes.

The compound names and titles provide specific frameworks for prayer and worship. Adonai emphasizes God’s lordship and our submission to His authority. El Shaddai emphasizes God’s sufficiency and power to provide. YHWH Sabaoth emphasizes God’s warrior nature and His ability to fight for His people.

Theological Education and Spiritual Formation

The study of divine names provides a rich resource for theological education and spiritual formation. Understanding the significance of different names helps believers develop a more sophisticated understanding of God’s character and His relationship with creation.

The progressive revelation of divine names demonstrates the importance of understanding Scripture in its historical and theological context. The same God who revealed Himself as YHWH to Moses is the God who is revealed as Father, Son, and Holy Spirit in the New Testament. The consistency of divine character across both testaments is demonstrated through the careful study of divine names.

The anticipations of the doctrine of the family of God in the Hebrew Bible provide important apologetic resources for defending the biblical foundation of Christian theology. The distinctions between divine persons that appear in passages like Psalm 110 and Daniel 7 demonstrate that the doctrine of the family of God is not a foreign imposition on biblical monotheism but rather the natural development of what is already present in the Hebrew Bible.

Interfaith Dialogue and Witness

The study of divine names in the Prophets and Writings provides important resources for interfaith dialogue and witness, particularly in conversations with Jewish and Muslim believers who also claim to worship the God of Abraham, Isaac, and Jacob.

The careful analysis of biblical texts using Hebrew names and their proper theological significance can help demonstrate the continuity between the Hebrew Bible and the New Testament. The messianic implications of key passages, when properly understood in their original context, provide powerful evidence for the Christian claim that Jesus is the fulfillment of Hebrew Bible prophecy.

The complexity of divine names and their theological significance also demonstrates the sophisticated nature of biblical theology and the inadequacy of simple, reductionist approaches to understanding God. The biblical God is not a simple, undifferentiated monad but a complex unity that allows for personal distinction and relationship.

Conclusion: Looking Forward to the New Testament

Our comprehensive study of divine names in the Prophets and Writings reveals a rich theological tapestry that provides the foundation for understanding God’s nature and His redemptive work. The strategic use of YHWH to emphasize covenant faithfulness, Elohim to highlight divine sovereignty, and the various compound names and titles to address specific aspects of God’s character demonstrates the sophistication of biblical theology.

The comparative analysis of Psalms 14 and 53 illustrates how the choice of divine names affects the theological emphasis of a passage, with YHWH highlighting covenant relationship and Elohim emphasizing universal sovereignty. This textual phenomenon demonstrates that divine names are not merely interchangeable synonyms but carry specific theological weight and significance.

The messianic implications of key passages, particularly Psalm 110 with its distinction between YHWH and Adonai, provide crucial background for understanding New Testament Christology. The dialogue between YHWH and the Lord (Adonai) in this psalm anticipates the relationship between the Father and the Son that would be fully revealed in Jesus Christ.

The anticipations of the doctrine of the family of God in passages like Proverbs 30:4 with its reference to God’s son, and Daniel 7 with its distinction between the Ancient of Days and the Son of Man, demonstrate the progressive nature of biblical revelation. These passages do not present a simple, undifferentiated monotheism but rather hint at the complexity of divine nature that would be fully revealed in the New Testament.

The prophetic literature’s use of divine names in contexts of judgment and restoration, the wisdom literature’s exploration of divine wisdom and its relationship to creation, and the psalmic expressions of worship and devotion all contribute to a comprehensive understanding of God’s character and His relationship with His people.

As we prepare to examine the names of God in the New Testament, we do so with the foundation of a rich theological understanding developed through this study of the Hebrew Bible. The names and titles applied to Jesus Christ in the New Testament will build upon this foundation, demonstrating the continuity of divine revelation while revealing new aspects of God’s nature and work.

The study of divine names is not merely an academic exercise but a pathway to deeper understanding of God’s character and more meaningful worship. As we encounter the various names and titles used for God throughout Scripture, we are invited into a deeper relationship with the one who has revealed Himself progressively throughout history and who continues to reveal Himself to us today.

Our next study will examine how the divine names and titles found in the Hebrew Bible find their fulfillment and climax in the New Testament, particularly in the person and work of Jesus Christ. We will explore how titles like Lord, Word, Son of God, and other divine names applied to Jesus demonstrate His deity and His role in accomplishing the redemptive work anticipated in the Hebrew Bible.

The richness of divine names in the Prophets and Writings provides the theological foundation for understanding the New Testament’s even more explicit presentation of God’s nature and redemptive work. As we transition from this study to our next examination of divine names in the New Testament, we do so with confidence that we will discover the beautiful consistency and progressive revelation of the God who has made Himself known to us in ever-increasing clarity.

May this study of divine names in the Hebrew Bible deepen our understanding of God’s character, strengthen our faith in His covenant faithfulness, and prepare us for an even richer understanding of His self-revelation in the New Testament. The God we have encountered through these divine names is the same God who has revealed Himself most fully in Jesus Christ, and to Him be glory and honor forever and ever. Amen.

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In two weeks, we will examine the names and titles applied to God in the New Testament, exploring how the divine names found in the Hebrew Bible find their fulfillment and climax in the revelation of Jesus Christ and the doctrine of the family of God.