.The name of God most often used in the is the ( יהוה). Owing to the viewing the divine name as to be uttered it was replaced vocally in the synagogue ritual by the Hebrew word Adonai ('My Lord'), which was translated as ('Lord') in the, the Greek version of the Hebrew scriptures. It is frequently as or and written in most English editions of the as 'the L ORD'.describes which are so that, once written, should not be erased: YHWH and six others which can be categorized as titles are ('God'), ('God'), ('Gods'), (“Almighty'), ('I Will Be'), and ('of Hosts'). Other names are considered mere or titles reflecting different aspects of God, but sometimes dictates special care such as the writing of 'G-d' instead of 'God' in English or saying - (, lit. '9-6') instead of - (, lit. '10-5' but also ') for the in.The proposes that the was compiled from various original sources, two of which (the and the ) are named for their usual names for (Yahweh and Elohim respectively).

'Elohim' definitions: a grammatically singular or plural noun for 'god'. A name for God used frequently in the Hebrew Bible (10 of 32 words, pronunciation). The phrase Benei Ha'Elohim is not mentioned anywhere else in the Old Testament except for Job (as described below), and Job clearly does not refer to the children of Seth. The Book of Jubilees and Book of Enoch, which are factually consistent with Genesis and with each other, describe the 'Bene Elohim as angelic beings lower in rank than.

Main articles:, andThe name of used most often in the is YHWH ( ), also known as the ( for 'four-letter word'). Is an, so the word's letters, are usually taken for and to Yahweh in English.In modern Jewish culture, it is accepted as forbidden to pronounce the name with the (consonantal) letters with which it is spelled.

In prayers it is pronounced Adonai, and in discussion is usually said as HaShem, meaning 'The Name'. The exact pronunciation is uncertain because—although there is nothing in the to prohibit the saying of the name and shows it was being pronounced as late as the 5th century BCE —it had ceased to be spoken aloud by at least the 3rd century BCE during and were not written until the early medieval period. The uses vowel points of or (depending on the context) indicating that these are the words to be pronounced, as shown also by the subtle pronunciation changes when combined with a preposition (see ).The Tetragrammaton first appears in and occurs 6,828 times in total in the of the. It is thought to be an archaic of the 'to be' (i.e., 'He was being'). This agrees with the passage in where God names Himself as ' using the imperfect tense.teaches that the name is forbidden to all except the, who should only speak it in the of the on. He then pronounces the name 'just as it is written'. As each blessing was made, the people in the were to as they heard it spoken aloud.

As the Temple has not been rebuilt since its destruction in 70 AD, most modern Jews never pronounce YHWH but instead read ('My Lord') during prayer and while reading the and as ('The Name') at other times. Similarly, the used Dominus ('The Lord') and most write 'the Lord' for YHWH and 'the Lord God', 'the Lord God' or 'the Sovereign Lord' for Adonai YHWH instead of transcribing the name. The may have originally used the Hebrew letters themselves amid its Greek text but there is no scholarly consensus on this point. All surviving Christian-era manuscripts use Κυριος, 'Lord') or very occasionally Theos Θεος, 'God' to translate the many thousand occurrences of the Name. (However, given the great preponderance of the anarthrous solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian-era copyists involving Kyrios (see especially scribal activity in Acts ), Theos should probably not be considered historically as a serious early contender substitute for the divine Name.)El. See also:appears in, Phoenician and other 2nd and 1st millennium BCE texts both as generic 'god' and as the head of the divine pantheon.

In the El (Hebrew: אל) appears very occasionally alone (e.g. Genesis 33:20, el elohe yisrael, 'El the God of Israel', and Genesis 46:3, ha'el elohe abika, 'El the God of thy father'), but usually with some epithet or attribute attached (e.g. El, 'Most High El', El Shaddai, 'El of ', El `Olam 'Everlasting El', El Hai, 'Living El', El Ro'i 'El my Shepherd', and El Gibbor 'El of Strength'), in which cases it can be understood as the generic 'god'. In such as ('Strength of God'), ('Who is like God?' ), ('God's medicine'), ('God's lion'), ('God's Judgment'), ('one who has struggled with God'), ('God is with us'), and ('God Hears'/'God Listens') it is usually interpreted and translated as 'God', but it is not clear whether these 'el's refer to the deity in general or to the god El in particular. Main article:A common name of God in the is Elohim (: ‎).

Despite the -im ending common to many plural nouns in Hebrew, the word Elohim when referring to God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of el meaning gods or magistrates, and is cognate to the 'lhm found in, where it is used for the of, the children of El and conventionally vocalized as 'Elohim' although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, it is plural (for example, 20:2). There are a few other such uses in Hebrew, for example. In, the singular word ba'alim ('owner') looks plural, but likewise takes a singular verb.A number of scholars have traced the etymology to the Semitic root.yl, 'to be first, powerful', despite some difficulties with this view. Elohim is thus the plural construct 'powers'. Allows for this form to mean 'He is the Power (singular) over powers (plural)', just as the word Ba'alim means 'owner' (see above).

'He is lord (singular) even over any of those things that he owns that are lordly (plural).' Theologians who dispute this claim cite the hypothesis that plurals of majesty came about in more modern times. Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of ( CE 284–305). Indeed, states in his book Hebrew Grammar the following:The Jewish grammarians call such plurals plur.

Virium or virtutum; later grammarians call them plur. Excellentiae, magnitudinis, or plur. Maiestaticus.This last name may have been suggested by the we used by kings when speaking of themselves (compare 10:19 and 11:31); and the plural used by God in 1:26 and 11:7; 6:8 has been incorrectly explained in this way). It is, however, either communicative (including the attendant: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of the fullness of power and might implied.

It is best explained as a plural of self-deliberation. Main article:El Shaddai (: ‎, pronounced ) is one of the names of God in Judaism, with its coming from the influence of the on modern Judaism. El Shaddai is as 'God Almighty'. While the translation of El as ' in / language is straightforward, the literal meaning of Shaddai is the subject of debate.Tzevaot Tzevaot, Tsebaoth or Sabaoth (, ( ), lit. 'Armies') appears in reference to armies or armed hosts of men in and but is not used as a divine epithet in the,. In the, uses the name Tzavaot and immediately glosses it as 'the God of the armies of Israel'. The same name appears in the prophets along with YHWH Tzevaot, Tzevaot, and YHWH Tzevaot. These are usually translated in the as the 'Lord of Hosts' or 'Lord God of Hosts'.

In its later uses, however, it often denotes God in His role as leader of the. The Hebrew word Sabaoth was also absorbed in (σαβαωθ, sabaōth) and ( Sabaoth, with no declension). And other used it with the meaning of Army of angels of God. This section does not any. Unsourced material may be challenged and.Find sources: – ( July 2013) Up until the mid-twentieth century, the use of the word Adoshem combining the first two syllables of 'Adonai' with the last syllable of 'Hashem' was quite common. It took a few centuries for the word to fall into almost complete disuse.

Despite being obsolete in most circles, it is used occasionally in conversation in place of Adonai by Jews who do not wish to say Adonai, but need to specify the substitution of that particular word. It is also used when quoting from the liturgy in a non-liturgical context, especially as a substitute in musical pieces where a replacement for 'Adonai' must have the same number of syllables.

For example, performed his prayer ' with the words Shema Yisrael Adoshem Elokeinu Adoshem Eḥad instead of Shema Yisrael Adonai Eloheinu Adonai Eḥad.Baal. Main article:( ), properly Baʿal, meant ' and, by extension, 'lord', ', and ' in Hebrew and the other.

In some early contexts and, it and Baali (; 'My Lord') were treated as synonyms of and Adonai. After the time of and particularly after 's attempt to promote the worship of the Lord of, however, the name became particularly associated with the and was gradually avoided as a title for Yahweh. Several names that included it were rewritten as bosheth ('shame'). The in particular reproached the for continuing to use the term:'It will come about in that day,' declares the, 'That you will call Me Ishi And will no longer call Me Baali.' Ehyeh asher ehyeh.

Problems playing this file? See.Ehyeh asher ehyeh (: אֶהְיֶה אֲשֶׁר אֶהְיֶה) is the first of three responses given to when he asks for God's name in the. The of the Bible translates the Hebrew as ' and uses it as a proper name for God.

Subnetting for beginners pdf. The Aramaic leaves the phrase untranslated and is so quoted in the (B. )The word ehyeh is the singular form of hayah, 'to be', usually translated into English as 'I will be'. Because Classical Hebrew had an rather than, in which the imperfect denotes any actions that are not yet completed, the verb form ehyeh can be translated as 'I am/I am being/I will be' (e.g.

Exodus 3:12, 'Certainly I will be ehyeh with thee.' ).Although Ehyeh asher ehyeh is generally rendered in English 'I am that I am', better renderings might be 'I will be what I will be' or 'I will be who I will be', or 'I shall prove to be whatsoever I shall prove to be' or even 'I will be because I will be'.

Other renderings include: Leeser, 'I Will Be that I Will Be'; Rotherham, 'I Will Become whatsoever I please', New World Translation (2013 Edition): 'I Will Become What I Choose to Become.' Greek, ho on (ἐγώ εἰμι ὁ ὤν), 'I am The Being' in the, and, and or, 'I am The Existing One'; Lat., ego sum qui sum, 'I am Who I am.' The word asher is a whose meaning depends on the immediate context, so that 'that', 'who', 'which', or 'where' are all possible translations of that word.

Elah Elah (Aramaic: אֱלָה; pl. 'elim') is the word for God. The origin of the word is uncertain and it may be related to a root word, meaning 'reverence'. Elah is found in the in the books of, (Jer 10:11, the only verse in the entire book written in Aramaic),.

Elah is used to describe both pagan gods and the Jews' God. The word 'Elah - إله' is also an Arabic word which means god. The name is etymologically related to الله used by. Elah Yisrael, God of Israel (Ezra 5:1).

Elah Yerushelem, God of Jerusalem (Ezra 7:19). Elah Shemaya, God of Heaven (Ezra 7:23). Elah-avahati, God of my fathers, (Daniel 2:23). Elah Elahin, God of gods (Daniel 2:47)El Roi. Main article:The name Elyon (Hebrew: עליון) occurs in combination with El, YHWH, Elohim and alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective '`Elyon' means 'supreme' (as in 'Supreme Court') or 'Most High'.

El Elyon has been traditionally translated into English as 'God Most High'. The used what appears to be a similar name for God, one that the Greeks wrote as Έλιον. It is cognate to the Arabic `Aliyy.Eternal One 'The Eternal One' is increasingly used, particularly in and communities seeking to use. In the Torah, Hashem El Olam ('the Everlasting God') is used at Genesis 21:33 to refer to God.HaShem. 'HaShem' redirects here.

For other people with similar names, see.It is common Jewish practice to restrict the use of the names of God to a context. In casual conversation some Jews, even when not speaking Hebrew, will call God HaShem ( השם), which is Hebrew for 'the Name' (cf. 24:11 and 28:58). Likewise, when quoting from the or prayers, some pious Jews will replace Adonai with HaShem.

For example, when making of prayer services, HaShem will generally be substituted for Adonai.A popular expression containing this phrase is Baruch HaShem, meaning 'Thank ' (literally, 'Blessed be the Name'). Main article:( ) is the presence or manifestation of God which has descended to 'dwell' among humanity.

The term never appears in the; later rabbis used the word when speaking of God dwelling either in the or amongst the people of Israel. The root of the word means 'dwelling'. Of the principal names of God, it is the only one that is of the feminine gender in Hebrew grammar. Some believe that this was the name of a female counterpart of God, but this is unlikely as the name is always mentioned in conjunction with an article (e.g.: 'the Shekhina descended and dwelt among them' or 'He removed Himself and His Shekhina from their midst'). This kind of usage does not occur in Semitic languages in conjunction with proper names.The form of the word ' سكينة' is also mentioned in the Quran. This mention is in the middle of the narrative of the choice of to be king and is mentioned as descending with the, here the word is used to mean 'security' and is derived from the root sa-ka-na which means dwell:And (further) their Prophet said to them: 'A Sign of his authority is that there shall come to you the Ark of the Covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels.

In this is a Symbol for you if ye indeed have faith.' The Psalms in Hebrew. Manuscript on, 12th century.In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional (scribe) who writes,. Before transcribing any of the divine titles or name he prepares mentally to sanctify them.

Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a (burial place for scripture) and a new page begun.Kabbalistic use One of the most important names is that of the ( אין סוף 'Endless'), which first came into use after CE 1300.Another name is derived from the names אהיה יהוה אדוני הויה. By spelling these four names out with the names of the Hebrew letters ( אלף, הא, ואו, יוד, דלת and נון) this new forty-five letter long name is produced. Spelling the letters in יהוה (YHWH) by itself gives יוד הא ואו הא. Each letter in Hebrew is given a value, according to, and the value of יוד הא ואו הא is also 45. The seventy-two-fold name is derived from three verses in 14:19–21.

Each of the verses contains 72 letters. When the verses are read 72 names, three letter each, are produced (the of the source verses is disregarded in respect to pronunciation). Some regard this name as the.

The Proto- book describe how the creation of the world was achieved by manipulation of these 216 sacred letters that form the names of God.Erasing the name of God And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. Ye shall not do so unto the Lord your God.

—From this it is understood that one should not erase or blot out the name of God. The general opinion is that this only applies to the sacred Hebrew names of God, not to other euphemistic references; there is a dispute as to whether the word 'God' in English or other languages may be erased or whether Jewish law and/or Jewish custom forbids doing so, directly or as a precautionary 'fence' about the law.The words 'God' and 'Lord' are written by Jews as 'G-d' and 'L-rd' as a way of avoiding writing any name of God in full out.

The hyphenated version of the English name ('G-d') can be destroyed, so by writing that form, religious Jews prevent documents in their possession with the unhyphenated form from being destroyed later. Alternatively, a euphemistic English reference such as Hashem (literally, 'the Name') may be substituted, or an abbreviation thereof, such as B ' 'H ( B'ezrat Hashem 'by the blessing of the Name'). This issue is most controversial in the context of the motto of the United States, 'which has been minted or printed without hyphenation since its first appearance in 1864. While many Jews write the name 'God' in English, others will not or will only under special circumstances. By comparison, the nation of struck down efforts to enshrine an allusive reference to God (ב ' 'ה B ' 'H) on its in 2002, 2003, and 2009 because the frequency of currency destruction was considered too high. According to Rosh Hashana (18B4), Jews in the times of the were 'weaned off' the practice of writing the name of Heaven by the, an event that was commemorated as a holiday on the third of, a date now dedicated to the. See also.

The Tetragrammaton is also sometimes transcribed as YHVH or JHVH. The translation: 'Behold, came from, and said to the reapers, 'Yahweh be with you.' They answered him, 'Yahweh bless you.'

The book is traditionally ascribed to the who lived in the 11th & 10th centuries BCE. A date of the 6th or 5th century BCE for the passage is, however, more common among subscribers to the regarding the.: '124i Further, אֲדֹנִים, as well as the singular אָדוֹן, (lordship) lord, e.g. אֲדֹנִים קָשֶׁה a cruel lord, Is 194; אֲדֹנֵי הָאָ֫רֶץ the lord of the land, Gn 4230, cf.

Gn 3219; so especially with the suffixes of the 2nd and 3rd persons אֲדֹנֶ֫יךָ, אֲדֹנַ֫יִךְ ψ 4512, אֲדֹנָיו, &c., also אֲדֹנֵ֫ינוּ (except 1 S 1616); but in 1st sing. Always אֲדֹנִי.7 So also בְּעָלִים (with suffixes) lord, master (of slaves, cattle, or inanimate things; but in the sense of maritus, always in the singular), e.g.

בְּעָלָיו Ex 2129, Is 13, &c.' . The is usually the same but some speakers prefer variants closer to the original sound, such as.

The ⟨ ʿ ⟩ or ⟨ ' ⟩ in the name Baʿal marks the original words', a vocalization which appears in the middle of the word 'uh-oh'. Literally, 'my husband'.References Citations.