[Note:  The following is the prepared text for a sermon message given to The Dalles congregation of the United Church of God on Sabbath, July 26, 2025.]

Introduction

When we open our New Testament, we encounter the profound reality that the inspired writers chose to reveal God’s character and nature through Greek terminology. This linguistic bridge between the Hebrew scriptures and the Greek-speaking world of the first century provides us with rich insights into how God’s eternal attributes transcend language barriers while maintaining their essential meaning. Today, we will explore the various names and titles used for God in the Greek New Testament, examining their meanings, their correspondence to Hebrew names, and what this teaches us about the nature of divine revelation.

The question of sacred names has occupied believers for centuries. Some maintain that only specific Hebrew or Aramaic pronunciations are acceptable when addressing the Almighty. Others argue that the essence of reverence lies not in precise phonetics but in the heart’s attitude. As we examine the Greek New Testament’s approach to divine names, we will discover profound truths about how God reveals Himself across linguistic and cultural boundaries.

---

Θεός (Theos) – The Primary Name for God

Biblical Foundation

Matthew 1:23 – “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us).

John 1:1 – “In the beginning was the Word, and the Word was with God (θεόν), and the Word was God (θεός).”

Romans 1:20 – “For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.”

1 Timothy 2:5 – “For there is one God (θεός), and there is one mediator between God and men, the man Christ Jesus.”

James 2:19 – “You believe that God (θεός) is one; you do well. Even the demons believe—and shudder!”

Commentary and Analysis

The Greek word “Theos” (θεός) appears over 1,300 times in the New Testament, making it the most frequently used designation for the Almighty. This term carries profound theological weight and represents the Greek translation of the Hebrew “Elohim” in most contexts. The word derives from an ancient root meaning “to place” or “to set,” suggesting the one who establishes order and authority over creation.

What makes this particularly significant is that the inspired writers felt completely comfortable using this Greek term to refer to the God of Abraham, Isaac, and Jacob. They did not feel compelled to transliterate Hebrew names into Greek script, but rather embraced a Greek word that effectively communicated divine essence to their Hellenistic audience.

The usage of “Theos” in the New Testament reveals several crucial aspects of God’s nature. First, it emphasizes His absolute unity, as seen in James 2:19 where the oneness of God is declared using this Greek term. Second, it establishes His supreme authority over all creation, as evidenced in Romans 1:20 where His eternal power is described using “Theos.” Third, it demonstrates His approachability through Christ, as 1 Timothy 2:5 uses “Theos” while simultaneously speaking of the one mediator.

The flexibility of this Greek term allowed the New Testament writers to communicate effectively with both Jewish and Gentile audiences. When writing to predominantly Jewish communities, they could invoke the rich heritage of “Elohim” through “Theos,” while simultaneously making the divine nature accessible to Greek-speaking converts who had no Hebrew background.

This linguistic adaptation reveals an important principle: God’s essence is not confined to particular phonetic sounds or specific languages. The divine nature that “Elohim” conveyed to Hebrew speakers could be authentically expressed through “Theos” to Greek speakers without any loss of meaning or reverence.

---

Κύριος (Kyrios) – The Lord

Biblical Foundation

Matthew 22:44 – “The Lord (κύριος) said to my Lord (κυρίῳ), ‘Sit at my right hand, until I put your enemies under your feet’?”

Luke 2:11 – “For unto you is born this day in the city of David a Savior, who is Christ the Lord (κύριος).”

Acts 2:36 – “Let all the house of Israel therefore know for certain that God has made him both Lord (κύριον) and Christ, this Jesus whom you crucified.”

Romans 10:9 – “If you confess with your mouth that Jesus is Lord (κύριον) and believe in your heart that God raised him from the dead, you will be saved.”

Philippians 2:11 – “And every tongue confess that Jesus Christ is Lord (κύριος), to the glory of God the Father.”

1 Corinthians 8:6 – “Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord (κύριος), Jesus Christ, through whom are all things and through whom we exist.”

Commentary and Analysis

“Kyrios” (κύριος) represents perhaps the most theologically loaded Greek term in the New Testament, appearing over 700 times. This word serves as the Greek equivalent of the Hebrew “Adonai” and, significantly, often represents the divine name YHWH in Septuagint quotations. The term originally meant “having power” or “being authorized,” and evolved to signify absolute authority and ownership.

The profound significance of “Kyrios” becomes evident when we consider that the Septuagint translators chose this Greek word to represent the unpronounceable tetragrammaton (YHWH). When Jesus and the apostles quoted Hebrew scriptures containing God’s covenant name, they used “Kyrios” without hesitation. This demonstrates that the essential meaning and reverence associated with the divine name could be fully preserved through Greek terminology.

In Matthew 22:44, Jesus quotes Psalm 110:1, where the Hebrew text contains both “YHWH” and “Adonai.” The Greek rendering uses “Kyrios” for both, yet the meaning remains crystal clear to the audience. This passage illustrates how Greek terminology successfully conveyed the nuanced relationships within the Hebrew text without requiring knowledge of Hebrew pronunciation.

The application of “Kyrios” to Jesus throughout the New Testament reveals the early church’s understanding of His divine nature. When Thomas declares “My Lord and my God” (John 20:28), using “Kyrios” and “Theos,” he employs Greek terms to express the highest possible recognition of divinity. The confession “Jesus is Lord” (Romans 10:9) uses the same Greek word that represented YHWH in Hebrew scripture, indicating the apostolic understanding of Jesus’ divine identity.

Paul’s declaration in 1 Corinthians 8:6 provides a masterful theological statement using Greek terminology. He distinguishes between “one God, the Father” (εἷς θεὸς ὁ πατήρ) and “one Lord, Jesus Christ” (εἷς κύριος Ἰησοῦς Χριστός), employing Greek words to articulate complex theological relationships without any apparent concern for maintaining Hebrew phonetics.

The widespread use of “Kyrios” throughout the New Testament demonstrates that divine authority and majesty can be authentically expressed in any language. The early Christians, including those of Jewish background, felt no compulsion to preserve Hebrew sounds when Greek words could effectively communicate the same reverence and meaning.

---

Πατήρ (Pater) – Father

Biblical Foundation

Matthew 6:9 – “Pray then like this: ‘Our Father (πάτερ) who art in heaven, hallowed be thy name.'”

Matthew 11:25 – “At that time Jesus declared, ‘I thank you, Father (πάτερ), Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children.'”

John 14:6 – “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father (πατέρα) except through me.'”

Romans 8:15 – “For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father (πατήρ)!'”

Ephesians 4:6 – “One God and Father (πατὴρ) of all, who is over all and through all and in all.”

1 John 3:1 – “See what kind of love the Father (πατὴρ) has given to us, that we should be called children of God; and so we are.”

Commentary and Analysis

The Greek word “Pater” (πατήρ) appears over 400 times in the New Testament, representing a revolutionary development in understanding humanity’s relationship with the divine. While the Hebrew scriptures occasionally refer to God as “Av” (Father), the New Testament elevates this concept to unprecedented prominence through the Greek term “Pater.”

Jesus’ use of “Pater” in the Lord’s Prayer (Matthew 6:9) establishes this Greek word as the primary means by which believers are to address the Almighty. The significance lies not merely in the term itself, but in what it reveals about the intimate relationship God desires with His people. The Greek “Pater” carries connotations of authority, provision, protection, and intimate care—concepts that transcend linguistic boundaries.

The theological richness of this Greek term becomes evident when we examine its usage across different contexts. In John 14:6, Jesus uses “Pater” to describe the ultimate destination of human spiritual longing. In Ephesians 4:6, Paul employs the same Greek word to describe God’s universal sovereignty and intimate presence. These passages demonstrate how a single Greek term can encompass both transcendent majesty and immanent accessibility.

Particularly noteworthy is Romans 8:15, where Paul combines the Aramaic “Abba” with the Greek “Pater.” This combination reveals the apostle’s comfort with expressing the same spiritual reality through different languages. The Aramaic “Abba” conveys intimate familiarity, while the Greek “Pater” adds formal recognition of authority. Together, they create a fuller picture than either term alone could provide.

The widespread adoption of “Pater” throughout the New Testament indicates that the early church found this Greek word entirely adequate for expressing the most intimate aspects of their relationship with God. Jewish believers, deeply rooted in Hebrew tradition, readily embraced this Greek terminology without any apparent concern for maintaining Hebrew phonetics in their prayers and worship.

This usage pattern reveals an important theological principle: the essence of divine relationship transcends linguistic form. Whether addressed as “Av” in Hebrew, “Abba” in Aramaic, or “Pater” in Greek, the divine Father responds to the heart’s sincere approach regardless of the language employed.

---

Δεσπότης (Despotes) – Master/Sovereign

Biblical Foundation

Luke 2:29 – “Lord (δέσποτα), now you are letting your servant depart in peace, according to your word.”

Acts 4:24 – “And when they heard it, they lifted their voices together to God and said, ‘Sovereign Lord (δέσποτα), who made the heaven and the earth and the sea and everything in them.'”

2 Timothy 2:21 – “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master (δεσπότῃ) of the house, ready for every good work.”

2 Peter 2:1 – “But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master (δεσπότην) who bought them, bringing upon themselves swift destruction.”

Revelation 6:10 – “They cried out with a loud voice, ‘O Sovereign Lord (δέσποτα), holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?'”

Commentary and Analysis

The Greek term “Despotes” (δεσπότης) appears ten times in the New Testament, providing a unique perspective on divine authority and ownership. Unlike “Kyrios,” which emphasizes lordship and authority, “Despotes” conveys absolute ownership and unrestricted sovereignty. This word derives from roots meaning “house” and “master,” originally describing the head of a household who possessed complete authority over all within his domain.

The usage of “Despotes” in the New Testament reveals the early church’s understanding of God’s absolute sovereignty over creation. In Acts 4:24, the believers address God as “Sovereign Lord” (δέσποτα) while acknowledging Him as creator of heaven, earth, sea, and everything in them. This Greek term perfectly captures the concept of divine ownership and unlimited authority over all existence.

Simeon’s prayer in Luke 2:29 demonstrates the appropriateness of using “Despotes” in intimate worship. Despite the term’s connotations of absolute authority, Simeon employs it in his tender expression of readiness to depart in peace. This usage shows that recognizing God’s absolute sovereignty enhances rather than diminishes the believer’s sense of security and trust.

The application of “Despotes” to Jesus in 2 Peter 2:1 provides crucial insight into His divine nature and authority. Peter describes false teachers as “denying the Master (δεσπότην) who bought them,” using this Greek term to emphasize both Christ’s ownership rights over humanity and His absolute authority to judge those who reject Him.

In Revelation 6:10, the martyred saints cry out to the “Sovereign Lord” (δέσποτα), seeking divine justice. Their use of this Greek term emphasizes their confidence in God’s absolute power to execute judgment and vindicate His people. The term conveys not merely authority, but the unrestricted right and power to act according to divine will.

The comfortable usage of “Despotes” throughout the New Testament demonstrates that the inspired writers felt no constraint in employing Greek terminology to express the highest concepts of divine sovereignty. They did not consider it necessary to preserve Hebrew or Aramaic sounds when Greek words could effectively communicate the same theological truths.

---

Παντοκράτωρ (Pantokrator) – Almighty

Biblical Foundation

2 Corinthians 6:18 – “And I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty (παντοκράτωρ).”

Revelation 1:8 – “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty (παντοκράτωρ).'”

Revelation 4:8 – “And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, ‘Holy, holy, holy, is the Lord God Almighty (παντοκράτωρ), who was and is and is to come!'”

Revelation 11:17 – “Saying, ‘We give thanks to you, Lord God Almighty (παντοκράτωρ), who is and who was, for you have taken your great power and begun to reign.'”

Revelation 19:6 – “Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, ‘Hallelujah! For the Lord our God the Almighty (παντοκράτωρ) reigns.'”

Commentary and Analysis

“Pantokrator” (παντοκράτωρ) represents one of the most powerful Greek designations for God in the New Testament, appearing ten times with particular prominence in Revelation. This compound word combines “pas” (all) with “kratos” (power/strength), literally meaning “all-powerful” or “ruler over all.” The term serves as the Greek equivalent of the Hebrew “El Shaddai” and “YHWH Sabaoth” (Lord of Hosts), capturing the concept of unlimited divine power and universal dominion.

The significance of “Pantokrator” lies in its comprehensive scope. Unlike terms that emphasize specific aspects of divine nature, this Greek word encompasses God’s absolute authority over every realm of existence. When John records the heavenly worship in Revelation 4:8, the four living creatures use “Pantokrator” to declare God’s unlimited power across all dimensions of time—past, present, and future.

The usage of “Pantokrator” in 2 Corinthians 6:18 demonstrates how this powerful Greek term functions within the context of intimate relationship. Paul quotes from Hebrew scripture (likely 2 Samuel 7:14 and Isaiah 43:6), where God promises to be a Father to His people. The apostle employs “Pantokrator” to emphasize that this paternal relationship is backed by unlimited divine power. The Greek term assures believers that God’s fatherly care is supported by His absolute ability to fulfill every promise.

Revelation 1:8 presents “Pantokrator” within the context of divine eternality and self-existence. The “Alpha and Omega” declaration uses Greek letters to express the concept of divine completeness, while “Pantokrator” emphasizes the unlimited power that spans all existence. This passage demonstrates how Greek terminology effectively communicates the most profound theological concepts without any apparent need for Hebrew phonetics.

The repeated usage of “Pantokrator” in Revelation’s worship scenes (4:8, 11:17, 19:6) reveals its appropriateness for the highest expressions of divine praise. The heavenly beings and redeemed saints employ this Greek term to acknowledge God’s supreme authority and unlimited power. Their worship demonstrates that “Pantokrator” successfully conveys the reverence and awe that characterize proper divine worship.

The comfort level that New Testament writers display in using “Pantokrator” illustrates their confidence that Greek terminology could adequately express divine omnipotence. They felt no compulsion to transliterate Hebrew terms like “El Shaddai” or “YHWH Sabaoth” when “Pantokrator” could effectively communicate the same theological reality to their Greek-speaking audience.

---

Μονογενής (Monogenes) – Only Begotten/Unique One

Biblical Foundation

John 1:14 – “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son (μονογενοῦς) from the Father, full of grace and truth.”

John 1:18 – “No one has ever seen God; the only God (μονογενὴς θεός), who is at the Father’s side, he has made him known.”

John 3:16 – “For God so loved the world, that he gave his only Son (μονογενῆ), that whoever believes in him should not perish but have eternal life.”

John 3:18 – “Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son (μονογενοῦς) of God.”

1 John 4:9 – “In this the love of God was made manifest among us, that God sent his only Son (μονογενῆ) into the world, so that we might live through him.”

Commentary and Analysis

The Greek term “Monogenes” (μονογενής) appears nine times in the New Testament, with five instances specifically describing Jesus Christ’s unique relationship to the Father. This compound word combines “monos” (only/alone) with “genos” (kind/type), emphasizing uniqueness rather than temporal generation. The term conveys the concept of being “one of a kind” or “unique in nature,” making it particularly suitable for describing Christ’s distinctive divine sonship.

The theological significance of “Monogenes” becomes evident when we examine its usage in John’s Gospel. In John 1:14, the apostle employs this Greek term to describe the Word’s incarnation, emphasizing that the glory revealed through Christ is uniquely divine. The term distinguishes Christ’s sonship from the adopted sonship that believers receive, highlighting His inherent divine nature rather than a merely positional relationship.

John 1:18 presents a particularly profound usage where some manuscripts read “monogenes theos” (unique God) rather than “monogenes huios” (unique Son). Regardless of the textual variant, both readings employ “Monogenes” to emphasize Christ’s unique divine status. This Greek term effectively communicates the concept that Christ alone fully reveals the Father because of His unique divine nature.

The famous passage in John 3:16 uses “Monogenes” to describe the Son whom God gave for the world’s salvation. The Greek term emphasizes the immeasurable value of this gift—God gave His unique, irreplaceable Son. This usage demonstrates how Greek terminology can effectively convey the most profound theological truths about divine love and sacrifice.

First John 4:9 employs “Monogenes” within the context of divine love’s manifestation. John explains that God’s love became evident when He sent His unique Son into the world. The Greek term emphasizes that this act of sending involved God’s most precious and irreplaceable possession, thereby magnifying the extent of divine love.

The consistent usage of “Monogenes” throughout the Johannine writings demonstrates the adequacy of Greek terminology for expressing the most sublime theological concepts. John felt no need to employ Hebrew or Aramaic terms when describing Christ’s unique divine sonship, indicating his confidence that Greek language could adequately convey these profound truths.

---

Σωτήρ (Soter) – Savior

Biblical Foundation

Luke 2:11 – “For unto you is born this day in the city of David a Savior (σωτήρ), who is Christ the Lord.”

John 4:42 – “They said to the woman, ‘It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior (σωτήρ) of the world.'”

Acts 5:31 – “God exalted him at his right hand as Leader and Savior (σωτῆρα), to give repentance to Israel and forgiveness of sins.”

Ephesians 5:23 – “For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior (σωτήρ).”

Titus 2:13 – “Waiting for our blessed hope, the appearing of the glory of our great God and Savior (σωτῆρος) Jesus Christ.”

2 Peter 1:1 – “Simeon Peter, a servant and apostle of Jesus Christ, To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior (σωτῆρος) Jesus Christ.”

Commentary and Analysis

The Greek term “Soter” (σωτήρ) appears 24 times in the New Testament, serving as both a title for God the Father and Jesus Christ. This word derives from the verb “sozo,” meaning “to save” or “to preserve,” and was commonly used in Hellenistic culture to describe gods, rulers, and benefactors who delivered people from danger or distress. The New Testament writers appropriated this familiar Greek term to communicate the divine work of salvation.

The usage of “Soter” in Luke 2:11 demonstrates how this Greek title effectively communicated the Messiah’s mission to both Jewish and Gentile audiences. The angel’s announcement employs Greek terminology that would have been immediately understood by Hellenistic listeners, while simultaneously fulfilling Hebrew prophetic expectations. This linguistic bridge illustrates how divine revelation transcends cultural and linguistic boundaries.

John 4:42 presents the Samaritans’ confession that Jesus is “the Savior of the world,” using “Soter” to express their recognition of His universal mission. This Greek term enabled them to articulate their understanding of Christ’s significance for all humanity, not merely for Israel. The passage demonstrates how Greek terminology facilitated the expansion of Messianic understanding beyond ethnic limitations.

The application of “Soter” to both the Father and the Son throughout the New Testament reveals the unified work of salvation. In Acts 5:31, God exalts Jesus as “Savior,” while passages like Titus 2:13 and 2 Peter 1:1 appear to apply the title directly to Christ as “our God and Savior.” This flexible usage of the Greek term allows for nuanced theological expression while maintaining clarity about the divine nature of salvation.

Paul’s use of “Soter” in Ephesians 5:23 extends the metaphor to Christ’s relationship with the church, employing this Greek term to describe His protective and preserving work. This usage demonstrates the richness of the Greek vocabulary in expressing various aspects of divine care and protection.

The comfortable adoption of “Soter” throughout the New Testament indicates that the inspired writers found this Greek term entirely adequate for expressing the divine work of salvation. They did not feel compelled to preserve Hebrew terms like “Yeshua” (salvation) or “Moshia” (savior) when “Soter” could effectively communicate the same theological reality to their Greek-speaking audience.

---

Ἀρχιερεύς (Archiereus) – High Priest

Biblical Foundation

Hebrews 2:17 – “Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest (ἀρχιερεὺς) in the service of God, to make propitiation for the sins of the people.”

Hebrews 4:14 – “Since then we have a great high priest (ἀρχιερέα) who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.”

Hebrews 5:5 – “So also Christ did not exalt himself to be made a high priest (ἀρχιερέα), but was appointed by him who said to him, ‘You are my Son, today I have begotten you.'”

Hebrews 7:26 – “For it was indeed fitting that we should have such a high priest (ἀρχιερεύς), holy, innocent, unstained, separated from sinners, and exalted above the heavens.”

Hebrews 9:11 – “But when Christ appeared as a high priest (ἀρχιερεὺς) of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation).”

Commentary and Analysis

The Greek term “Archiereus” (ἀρχιερεύς) appears 122 times in the New Testament, with particular theological significance in the book of Hebrews where it describes Christ’s priestly ministry. This compound word combines “archi” (chief/principal) with “hiereus” (priest), creating a term that effectively translates the Hebrew “kohen gadol” (high priest). The usage of this Greek terminology demonstrates how divine roles and functions can be accurately expressed across linguistic boundaries.

The writer of Hebrews employs “Archiereus” extensively to develop the theological argument for Christ’s superior priesthood. In Hebrews 2:17, the Greek term describes Christ’s qualification for priestly ministry through His incarnation and suffering. The usage demonstrates how Greek vocabulary can effectively communicate the most profound aspects of divine mediation and atonement.

Hebrews 4:14 uses “Archiereus” to emphasize both Christ’s greatness and His accessibility. The Greek term conveys the dignity and authority of His priestly office while simultaneously emphasizing His sympathy for human weakness. This dual emphasis illustrates the richness of Greek terminology in expressing complex theological relationships.

The eternal nature of Christ’s priesthood receives particular emphasis through the Greek term “Archiereus” in Hebrews 7:26. The writer describes the kind of high priest that humanity needed—holy, innocent, unstained, separated from sinners, and exalted above the heavens. The Greek terminology effectively communicates both the transcendent purity and the accessible ministry that characterize Christ’s priestly work.

Hebrews 9:11 employs “Archiereus” within the context of the heavenly tabernacle and eternal redemption. The Greek term helps readers understand how Christ’s priesthood surpasses the Levitical system while fulfilling its essential functions. This usage demonstrates the adequacy of Greek vocabulary for expressing the most sophisticated theological concepts about divine mediation.

The extensive use of “Archiereus” throughout Hebrews reveals the writer’s confidence that Greek terminology could adequately express the Hebrew concept of priestly ministry. Rather than feeling constrained to use Hebrew terms like “kohen gadol,” the inspired writer employed Greek vocabulary that effectively communicated the same theological truths to his audience.

---

Aramaic Names Preserved in Greek Text

Abba (Ἀββᾶ)

Mark 14:36 – “And he said, ‘Abba, Father (ἀββᾶ ὁ πατήρ), all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.'”

Romans 8:15 – “For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father (ἀββᾶ ὁ πατήρ)!'”

Galatians 4:6 – “And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father (ἀββᾶ ὁ πατήρ)!'”

The preservation of “Abba” (ἀββᾶ) in the Greek text provides significant insight into the early church’s linguistic practices. This Aramaic term for “father” appears three times in the New Testament, always accompanied by the Greek translation “ho pater” (ὁ πατήρ). The consistent pattern of providing immediate Greek translation demonstrates several important principles.

First, the preservation of “Abba” likely reflects its historical authenticity—Jesus probably used this Aramaic term in His original prayer in Gethsemane. However, the immediate Greek translation indicates that the inspired writers did not consider the Aramaic sounds essential for proper prayer or worship. They preserved the Aramaic for historical accuracy while providing Greek translation for practical understanding.

Second, the combination of “Abba” and “Pater” in Romans 8:15 and Galatians 4:6 reveals Paul’s comfort with bilingual expression. He could have used either term alone, but the combination suggests that both languages authentically express the same spiritual reality. This usage pattern argues against the necessity of maintaining specific phonetic sounds for effective prayer.

Eli, Eli (Ἠλί, Ἠλί)

Matthew 27:46 – “And about the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lema sabachthani?’ that is, ‘My God, my God, why have you forsaken me?'”

The preservation of Jesus’ Aramaic cry from the cross illustrates historical reporting rather than liturgical requirement. Matthew preserves the Aramaic sounds Jesus actually used while immediately providing Greek translation for his readers’ understanding. This pattern suggests that the inspired writers distinguished between historical accuracy and linguistic necessity for worship.

The fact that Matthew translates these Aramaic words into Greek demonstrates his conviction that the meaning could be fully preserved through translation. He did not consider the original sounds essential for his readers’ spiritual understanding or worship practices.

---

Theological Implications for Sacred Names

The Principle of Translational Adequacy

The extensive use of Greek terminology for divine names throughout the New Testament establishes a crucial theological principle: God’s essence and character can be authentically expressed through various languages without loss of meaning or reverence. The inspired writers demonstrated this principle through their consistent use of Greek terms like “Theos,” “Kyrios,” and “Pater” to communicate the same theological truths that Hebrew terms conveyed.

This translational adequacy does not diminish the importance of accurate translation or careful theological expression. Rather, it emphasizes that divine essence transcends particular phonetic sounds or linguistic structures. The God who spoke Hebrew to Moses, Aramaic to Jesus, and Greek to Paul is the same unchanging deity who responds to sincere worship regardless of linguistic form.

The Unity of Divine Revelation Across Languages

The New Testament’s approach to divine names reveals that God’s self-revelation maintains its essential character across linguistic boundaries. When Paul quotes Hebrew scripture in Romans 10:13—”Everyone who calls on the name of the Lord will be saved”—he uses the Greek “Kyrios” to represent the Hebrew YHWH without any apparent concern for preserving Hebrew sounds.

This linguistic flexibility demonstrates that divine revelation possesses an essential unity that transcends particular languages. The attributes of mercy, justice, love, and power that characterize YHWH in Hebrew scripture are fully present when expressed as “Kyrios” in Greek or “Lord” in English. The divine nature remains consistent regardless of the linguistic vehicle used to express it.

The Accessibility of Divine Relationship

The New Testament’s use of Greek divine names reveals God’s desire for accessible relationship with all peoples. By employing Greek terminology that was widely understood throughout the Mediterranean world, the inspired writers removed linguistic barriers that might have hindered Gentile understanding of divine character and will.

This accessibility principle does not compromise divine transcendence or holiness. Rather, it demonstrates that the holy God chooses to make Himself known through whatever linguistic means will most effectively communicate His nature to seeking hearts. The use of “Pater” instead of “Av,” or “Theos” instead of “Elohim,” reflects divine accommodation rather than divine limitation.

The Heart’s Attitude versus Phonetic Precision

The New Testament evidence strongly suggests that divine response depends on heart attitude rather than phonetic precision. Jesus taught His disciples to pray “Our Father” using the Greek “Pater,” while Paul encouraged believers to cry “Abba, Father” using both Aramaic and Greek terms. Neither teacher insisted on exclusive use of Hebrew terminology for effective prayer.

The comfortable bilingual usage throughout the New Testament indicates that sincere reverence and genuine faith matter more than precise pronunciation. When Thomas confessed “My Lord and my God” (John 20:28), he used Greek terminology (“Kyrios” and “Theos”) to express the highest possible recognition of divinity. His confession was accepted not because of linguistic accuracy, but because of heartfelt recognition of divine truth.

This principle extends to contemporary worship and prayer. Believers who approach God with reverent hearts, whether using Hebrew, Greek, English, or any other language, can be confident that their sincere worship reaches the divine throne. The early church’s linguistic practices establish this confidence through their inspired example.

---

Additional Greek Designations and Their Significance

Ἅγιος (Hagios) – Holy One

Mark 1:24 – “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One (ἅγιος) of God.”

Acts 3:14 – “But you denied the Holy and Righteous One (ἅγιον), and asked for a murderer to be granted to you.”

1 John 2:20 – “But you have been anointed by the Holy One (ἁγίου), and you all have knowledge.”

Revelation 4:8 – “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!”

The Greek term “Hagios” (ἅγιος) represents the divine attribute of holiness, corresponding to the Hebrew “qadosh.” This word appears over 230 times in the New Testament, demonstrating the central importance of divine holiness in Christian theology. The term originally meant “set apart” or “dedicated,” but evolved to encompass moral purity and transcendent otherness.

The usage of “Hagios” in Mark 1:24 reveals that even demons recognized Jesus’ divine holiness through Greek terminology. The unclean spirit’s confession uses this Greek word to acknowledge Christ’s unique relationship to God, demonstrating that divine holiness can be authentically recognized and expressed through Greek vocabulary.

Peter’s sermon in Acts 3:14 employs “Hagios” to emphasize the contrast between the holy Jesus and the murderer Barabbas whom the crowd preferred. The Greek term effectively communicates the moral perfection that distinguished Christ from all other humans, showing how Greek language can adequately express divine moral attributes.

The heavenly worship in Revelation 4:8 uses the triple repetition of “Hagios” to declare God’s infinite holiness. This Greek terminology successfully conveys the same reverence and awe that the Hebrew “qadosh, qadosh, qadosh” expressed in Isaiah’s vision, demonstrating the adequacy of Greek for the highest forms of divine worship.

Ἀρχή (Arche) – Beginning/Origin

Revelation 3:14 – “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning (ἀρχὴ) of God’s creation.'”

Revelation 21:6 – “And he said to me, ‘It is done! I am the Alpha and the Omega, the beginning (ἀρχὴ) and the end. To the thirsty I will give from the spring of the water of life without payment.'”

Revelation 22:13 – “I am the Alpha and the Omega, the first and the last, the beginning (ἀρχὴ) and the end.”

The Greek word “Arche” (ἀρχὴ) appears in significant christological contexts, describing Christ’s relationship to creation and His eternal nature. This term carries multiple meanings including “beginning,” “origin,” “source,” and “ruler,” making it particularly rich for theological expression. The word corresponds to Hebrew concepts found in passages like Genesis 1:1 (“In the beginning”) and Proverbs 8:22 (wisdom as the “beginning” of God’s works).

In Revelation 3:14, Christ describes Himself as “the beginning of God’s creation,” using the Greek “Arche” to express His priority and supremacy over all created things. This usage demonstrates how Greek terminology can effectively communicate complex theological concepts about Christ’s eternal nature and relationship to creation.

The combination of “Alpha and Omega” with “Arche” in Revelation 21:6 and 22:13 shows how Greek language and symbolism can express divine eternality. The use of Greek letters (Alpha and Omega) alongside the Greek word “Arche” creates a comprehensive statement about divine existence that transcends temporal limitations.

Λόγος (Logos) – Word

John 1:1 – “In the beginning was the Word (λόγος), and the Word was with God, and the Word was God.”

John 1:14 – “And the Word (λόγος) became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”

1 John 1:1 – “That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the Word (λόγου) of life.”

Revelation 19:13 – “He is clothed in a robe dipped in blood, and the name by which he is called is The Word (λόγος) of God.”

The Greek term “Logos” (λόγος) represents one of the most profound theological concepts in the New Testament, appearing as a title for Christ in contexts that emphasize His divine nature and revelatory function. This word carries rich philosophical and theological connotations, meaning “word,” “reason,” “plan,” and “divine expression.” The term was familiar to both Jewish and Greek audiences, making it an ideal bridge for communicating Christ’s divine identity.

John’s use of “Logos” in the prologue of his Gospel demonstrates the adequacy of Greek philosophical terminology for expressing the highest christological truths. The apostle employs this Greek word to describe Christ’s eternal existence, divine nature, and incarnation without any apparent concern for maintaining Hebrew terminology.

The declaration that “the Logos became flesh” (John 1:14) uses Greek language to express the most profound mystery of the incarnation. This usage demonstrates that divine truth can be authentically communicated through Greek philosophical vocabulary, bridging the gap between Hebrew revelation and Hellenistic understanding.

In Revelation 19:13, Christ’s name is revealed as “The Word of God,” using “Logos” to emphasize His role as divine revelation personified. This apocalyptic usage shows how Greek terminology maintains its theological effectiveness across different literary genres and contexts.

---

The Practical Application for Contemporary Believers

Freedom in Linguistic Expression

The New Testament’s approach to divine names provides contemporary believers with significant freedom in linguistic expression during worship and prayer. The inspired writers’ comfortable use of Greek terminology demonstrates that sincere reverence can be expressed authentically in any language without compromising divine honor or diminishing spiritual effectiveness.

This freedom does not encourage carelessness or irreverence in approaching God. Rather, it emphasizes that the heart’s attitude and the accuracy of theological understanding matter more than phonetic precision. Whether believers pray in Hebrew, Greek, Latin, English, Spanish, Mandarin, or any other language, their sincere worship reaches the divine throne with equal effectiveness.

The early church’s linguistic practices establish confidence for missionaries and translators who must communicate divine truth across cultural and linguistic boundaries. The success of Greek terminology in conveying Hebrew theological concepts demonstrates that accurate translation can preserve essential divine truth while making it accessible to diverse audiences.

The Unity of Global Worship

The New Testament evidence supports the legitimacy of diverse linguistic expressions in global Christian worship. When believers in different cultures use their native languages to address God as “Father,” “Lord,” or “Savior,” they participate in the same spiritual reality that the Greek-speaking early church experienced through “Pater,” “Kyrios,” and “Soter.”

This linguistic diversity enhances rather than detracts from divine glory. Just as the Greek terminology enriched understanding of divine attributes beyond what Hebrew alone could express, contemporary linguistic diversity can provide multiple perspectives on divine character and works. The global church’s multilingual worship creates a more complete picture of divine glory than any single language could provide.

The principle of linguistic unity in diversity prepares believers for the eschatological worship described in Revelation, where people from every nation, tribe, and language join in praising God. This future reality validates the present practice of multilingual worship and prayer.

Theological Precision versus Phonetic Preservation

The New Testament’s approach to divine names establishes the priority of theological precision over phonetic preservation. The inspired writers demonstrated greater concern for accurately communicating divine attributes and character than for maintaining specific sounds or pronunciations from Hebrew scripture.

This principle guides contemporary translation efforts and theological education. Translators should prioritize conveying accurate theological meaning over preserving original phonetics, following the apostolic example of using “Kyrios” for YHWH and “Theos” for Elohim. Similarly, theological education should emphasize understanding divine character and attributes rather than focusing exclusively on original language pronunciation.

However, this principle does not diminish the value of studying original languages or understanding the historical development of divine revelation. Rather, it establishes proper priorities by emphasizing that the goal of linguistic study is theological understanding rather than phonetic preservation.

Pastoral Implications

Pastors and teachers can confidently use contemporary language when explaining divine attributes and leading worship, following the apostolic example of employing Greek terminology to communicate Hebrew theological concepts. The New Testament evidence provides strong support for translating divine names and titles into contemporary language for maximum understanding and accessibility.

This confidence enables pastors to focus on helping their congregations understand divine character and develop authentic relationships with God rather than becoming distracted by debates over proper pronunciation. The early church’s practices demonstrate that linguistic accessibility enhances rather than compromises reverent worship.

Pastoral teaching should emphasize the heart attitudes that characterize proper worship—reverence, humility, faith, and love—rather than focusing primarily on linguistic precision. The New Testament examples show that these spiritual qualities matter more than phonetic accuracy in determining the acceptability of worship.

---

Historical Development and Cultural Context

The Septuagint Foundation

The Greek translation of Hebrew scripture (Septuagint) established the precedent for using Greek terminology to express divine truth. Completed approximately two centuries before Christ’s birth, this translation work demonstrated that Hebrew theological concepts could be accurately communicated through Greek vocabulary. The Septuagint translators chose “Kyrios” for YHWH, “Theos” for Elohim, and other Greek terms that the New Testament writers later adopted.

The New Testament authors’ frequent quotations from the Septuagint validate this translation approach. When Jesus quotes Deuteronomy 6:4 (“Hear, O Israel: The Lord our God, the Lord is one”) in Mark 12:29, He uses the Septuagint’s Greek terminology without any correction or qualification. This acceptance demonstrates divine approval of Greek vocabulary for expressing Hebrew theological truths.

The Septuagint’s influence extended beyond mere translation to theological development. Greek terms like “Logos,” “Sophia” (wisdom), and “Pneuma” (spirit) gained rich theological content through their usage in translating Hebrew concepts. The New Testament writers inherited this theological vocabulary and employed it confidently in developing Christian doctrine.

First Century Cultural Context

The multilingual environment of first-century Palestine provides important context for understanding the New Testament’s linguistic practices. Jews regularly moved between Hebrew for religious discourse, Aramaic for daily conversation, and Greek for commercial and cultural interaction. This linguistic fluidity prepared them for accepting Greek theological terminology without compromising their religious convictions.

The early Christian mission to Gentiles necessitated Greek theological vocabulary that could effectively communicate divine truth to non-Jewish audiences. Terms like “Kyrios,” “Soter,” and “Theos” carried meanings that resonated with Hellenistic religious sensibilities while accurately conveying Hebrew theological concepts. This linguistic bridge facilitated the rapid expansion of Christianity throughout the Mediterranean world.

The success of Greek terminology in communicating divine truth to diverse audiences validates the principle that God’s essence transcends particular linguistic forms. The early church’s experience demonstrates that effective cross-cultural communication of divine truth depends more on theological accuracy than on phonetic preservation.

Implications for Contemporary Missions

The New Testament’s linguistic practices provide important guidance for contemporary missionary efforts. The apostolic example of employing Greek terminology to communicate Hebrew theological concepts validates the practice of translating divine names and attributes into indigenous languages for maximum cultural accessibility.

Modern missionaries can confidently use native terminology that accurately conveys divine attributes without feeling compelled to preserve Hebrew or Greek phonetics. The New Testament evidence demonstrates that theological accuracy matters more than linguistic preservation in effective cross-cultural communication of divine truth.

This principle applies to Bible translation projects worldwide. Translators should prioritize conveying accurate theological meaning through indigenous vocabulary rather than creating artificial transliterations that may be meaningless to native speakers. The apostolic example supports translation approaches that make divine truth maximally accessible to each cultural context.

---

Addressing Common Objections

“Sacred Name” Movement Concerns

Some contemporary believers argue that only Hebrew names and pronunciations are acceptable for addressing God, claiming that Greek translations compromise divine honor or reduce spiritual effectiveness. The New Testament evidence directly contradicts these claims through the inspired writers’ consistent use of Greek terminology for divine names and titles.

The apostolic example establishes that divine honor is maintained through accurate theological understanding rather than phonetic precision. When Paul writes that “at the name of Jesus every knee should bow” (Philippians 2:10), he uses the Greek form “Iesous” rather than the Hebrew “Yeshua,” demonstrating that the divine response depends on the reality represented rather than the specific sounds employed.

Furthermore, the preservation of Aramaic terms like “Abba” alongside their Greek translations reveals the apostolic principle: historical accuracy matters for understanding original contexts, but linguistic accessibility matters for contemporary application. The inspired writers balanced these concerns by preserving historical terms while providing contemporary translations.

Concerns About Translation Accuracy

Some believers worry that translating divine names into contemporary languages inevitably compromises theological accuracy or loses essential meaning. The New Testament evidence demonstrates that careful translation can preserve essential theological truth while enhancing accessibility and understanding.

The success of Greek terminology in conveying Hebrew theological concepts validates the principle that divine essence transcends particular linguistic forms. Terms like “Kyrios,” “Theos,” and “Pater” effectively communicated the same divine attributes that Hebrew terms expressed, without any apparent loss of meaning or reverence.

Contemporary translation efforts should follow the apostolic example by prioritizing theological accuracy over phonetic preservation. Translators should seek indigenous terminology that accurately conveys divine attributes rather than creating artificial transliterations that may be meaningless or misleading to contemporary audiences.

Arguments for Exclusive Hebrew Usage

Some argue that Hebrew represents God’s original revelatory language and therefore maintains unique authority for divine worship and prayer. While Hebrew certainly holds special significance as the language of much original revelation, the New Testament evidence demonstrates that divine truth can be authentically expressed through other languages without compromising its essential character.

The inspired writers’ comfortable use of Greek terminology establishes that divine revelation possesses universal validity that transcends particular linguistic forms. The same God who spoke Hebrew to Moses and Aramaic to Jesus also inspired Greek-speaking apostles to communicate divine truth through Hellenistic vocabulary.

The principle of divine accessibility suggests that God desires worship from all peoples in forms they can understand and authentically express. The New Testament’s linguistic practices support this accessibility by demonstrating that sincere reverence can be expressed effectively in any language.

---

Conclusion: The Universal God and Diverse Expression

The examination of divine names in the Greek New Testament reveals profound truths about God’s character and His relationship with humanity. The inspired writers’ consistent use of Greek terminology to express divine attributes demonstrates that God’s essence transcends particular linguistic forms while maintaining perfect consistency across cultural and linguistic boundaries.

The theological implications extend far beyond academic interest to practical application in contemporary worship, prayer, and missions. Believers can approach God with confidence, knowing that sincere reverence expressed in any language reaches the divine throne with equal effectiveness. The apostolic example provides freedom for authentic spiritual expression while maintaining theological precision and reverent worship.

The unity of divine revelation across languages points to the ultimate unity of God’s people from every nation, tribe, and tongue. As believers gather around the throne in eschatological worship, they will likely employ the linguistic diversity that the New Testament validates through its multilingual approach to divine names and titles.

The evidence strongly supports the conclusion that divine response depends on heart attitude rather than phonetic precision, theological accuracy rather than linguistic preservation, and sincere reverence rather than cultural conformity. These principles, established through apostolic example, provide lasting guidance for believers seeking to honor God through authentic worship and effective communication of divine truth.

Whether addressed as YHWH in Hebrew, Kyrios in Greek, or Lord in English, the eternal God remains unchanged in His essential nature and responsive to sincere worship. The diversity of linguistic expression enhances rather than diminishes divine glory by enabling broader participation in the universal worship that characterizes God’s eternal kingdom.

The names of God in the Greek New Testament thus serve not merely as historical curiosities but as theological foundations for understanding divine accessibility, cultural inclusivity, and the universal scope of divine love. Through careful study of these terms and their usage patterns, believers gain deeper appreciation for both divine transcendence and divine immanence—the God who remains eternally above all linguistic limitations while choosing to communicate through whatever languages will most effectively reach seeking hearts.

In our contemporary context, this means we can confidently call upon our heavenly Father in whatever language best expresses our heart’s sincere devotion, knowing that He who inspired the Greek-speaking apostles to communicate divine truth through Hellenistic vocabulary continues to receive authentic worship regardless of the linguistic forms employed. The essential truth remains constant: God looks upon the heart, and sincere reverence offered in any language finds acceptance at the throne of grace.

May this examination of divine names encourage believers to approach God with confidence, express sincere worship authentically, and communicate divine truth effectively across all cultural and linguistic boundaries, following the inspired example of the New Testament writers who successfully bridged Hebrew revelation and Hellenistic understanding through their Spirit-guided use of Greek terminology.