understadning the real meaning of God's name

1. The Name of God
with Pastor Del Phillips
Worship Center
Name of God – General Overview/ Research Discussion

2. Name of God – General Overview/ Research Discussion
Introduction
General Overview/ Research Discussion
What do we know about the meaning of: G - o - d? What is the etymology of this three
letter word? How many different cultures use this term in their languages and literature?
These are questions we want to explore in this study. We will also analyze the use of the
God’s name in scripture. The English translation of our modern day Bible often uses the
word “God” as a generic place holder to represent Him as creator, sovereign king, and
great redeemer. With a closer look at the Hebrew and Aramaic text we will find a deeper
definitive meaning of the name of God.
We will begin the study by challenging the class to research as many explanations and
definitions about the term expressed as “God”. We will review the results of the student
research in a series of several classes asking students to be prepared to make brief
presentations to the student body. Some discussions classes may be led by an appointed
student facilitator to guide discussion and feedback on research presentations. During
the discussion classes the Pastor will provide instructional response to research
presentations and present additional teaching points in developing the overall study.
God - (Genesis 1:1)
“In the beginning God…”
The etymology of God
We have read this open passage of scripture repeatedly. We learn the beginning of
everything from words we read in this text. In the English presentation of this text we
learn little if anything about the creator Himself. The three letters that are used to
represent the architect of creation are not found or used in the original Hebrew text.
The English word itself is derived from the parent Germanic language (Proto-Germanic)
which includes English, Dutch, German, Norwegian, Swedish, Frisan, and others associated
primarily with ancient Germania. The original Germanic rendering of the word God
would be “ǥ uđan”. In similarity, the word “ǵ hu-tó-m / ǵ hau(ə)” to render the word
God in parent language of Sanskirt (Ancient India) Greek, and Latin (Proto-Indo-
European). The definition of the word used for God from both parent languages means
"to call", "to invoke", or in some translations “to pour out”. These are earliest
derivations of our three letter word known to us today. The oldest printed document that
uses the word that represents “God” found in these languages is dated for the e early 6th
century after the resurrection of Jesus Christ.
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3. Cultural use of the reference to: “God”
Evidence of a belief system in some type of a higher supreme authority can be found in
every major culture. We have archeological evidence outside of scripture that will attest
to the offerings and sacrifices to a higher host dating back to the beginning of human
civilization.
The three letters that have become commonly associated with the Christian reference to
the supreme creator and sustainer of life have also simply become common. The problem
with the generic common use of “God” has led to great misuse of what is supposed to be
a reverent term.
i.e. –
godiva (1067) – lady diva
god child, daughter, mother, *father (1200) – to describe a child one sponsors at baptism
god + damn (late 1400’s) -
goddess (1400’s) god + mortal woman
godspeed (1520) – move quickly
demigod (1520) – the child of sexual intercourse between deity and mortal; mortal raised to divine rank
godsend (1814) – god’s messenger
godforsaken (1856)
godawful (1878) - to describe terrible
godfrey (1900’s) – the peace of God
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4. Hebraic expression for “The Name”
In the Hebrew text of scripture the opening verse of Genesis reads:
- [read right to left] resheet Elohiym bara/ Beginning Elohiym created.
In this verse we find the first expression of the Hebrew name for God, - “Elohiym”. In Hebrew,
“Elohiym” is a multi-faceted word that refers to the divine attributes of God, His might, His
creative power, and His attributes of justice and king. The definition of “Elohiym” is built upon
two compound Hebrew terms “EL” which means “deity” and “iym” at the end of the word which
makes the noun singular. In straight forward terms “Elohiym” can be interpreted to mean: the
one deity- (EL) or better elucidated as the single and only deity that creates.
The letters g,o,d, do not have the same value or meaning of the Hebrew word “Elohiym”. In
English the term “god – from gudan” does not refer to a specific deity as does “Elohiym”. The
distinction as the “one and only creator” is significant; the Hebrew text intends to distinguish the
God that creates from all other known “gods”. The Hebraic use of “Elohiym” emphasizes the fact
that there are many gods but only one single deity that is “The Creator”. The English term
“gudan” by its very definition “to call or invoke” places emphasis on what man does in
relationship to God as opposed to what God does in relationship to His creation.
Hebrew culture regarding “The Name”
In Hebrew culture the name attributed to creator could not be used casually.
The commandments instruct the Hebrews not to use the “name” of Elohiym in vain. Jewish
literature would explain to use “the name” in vain was a law applied to swearing or making false
covenants in God’s name. The translation of “in vain” literally means “for falsehood”. The Name
was intended to be honored among Jewish brethren and not dishonored by making covenants
pledged by His name and then broken by the men swearing the oath.
To protect people from violating this command, the Jews proposed regulations that would guard
the name of Elohiym. Rabbi’s determined that the name of Elohiym should not be written or
spoken casually. When writing the term “Adonai”, which means “my lord” would be used in its
place. When spoken in prayer, the speaker would use “Adonai”; outside of prayer the word
“hashem” which means “the name” would be used as a spoken place holder for “Adonai” or any
other common verbal reference to the sacred name. It should also be noted that the reasons for
such precautions against writing out “The Name” were based upon honoring and not defacing
God's name. Once the official name of God had been written they were forbidden based upon
scripture to remove or to deface His name. (Deut. 12:3-5)
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5. Exodus 20:7 - Thou shalt not take the name of the LORD thy God in vain; for the LORD will not
hold him guiltless that taketh his name in vain. [to ruin, desolate, “rush over”; to use
uselessly, falsely, wastefully without intent]
Study Group Questions (from Genesis 4:26)
Group One: Define what it means to call upon the name of the Lord.
“And to Seth, to him also there was born a son; and he called his name Enos: then began
men to call upon the name of the Lord.” - Gen. 4:26
(answer/explanation)
What does it mean to call upon “the name”?
In Genesis 4:26 the scripture reads men begin to call upon “the name” of their god but worship of
the creator begin with Adam and Abel. There is a dual meaning behind this text that would only
be discovered by comparing the written and vocalization versions of the text. When the text is
only read, the written form appears to refer to men to “calling upon the name of God” as if it is
the beginning of formal worship. However the text cannot be a reference to the initiation of
worship because the rituals of worship have already begun to be expressed earlier in this same
chapter through the sacrifice and offerings of Abel and Cain.
The written text stipulates that men began to call upon “the name” of the Lord. The emphasis is
upon the fact that men of that era knew “The Name” of God. How did they know His name? The
preceding verse takes us back to the birth of Adam’s replacement son Seth. The third son of
Adam is noted as “another seed instead of Abel”. Without the birth of Seth, the human
genealogy would have continued with Cain, the seed of iniquity, as its sole father. Seth is the
replacement seed of righteousness that Cain tried to destroy. With the birth of Seth the
generations of humanity will branch from two seeds, one of iniquity and one that is righteous.
The placement of the pronouncement that men begin calling upon “The Name” of the Lord is not
arbitrary. The text has a dual meaning that can only be revealed from its Hebraic origin. The
descendants of Seth begin to call upon “The Name” of the Lord; calling God by “The Name” passed
down to them from the first father Adam. The written text reveals that men continued to
correctly call upon the Lord by His name: “Elohiym”.
When the text is vocalized, the words “to call “, actually refer to a profane use of the name of
God. The profanity is not revealed until the words are spoken because in Hebrew spoken words
have markings beneath vowel letters to indicate how the word should be sounded. The markings
are called “nikud”, also called vowel pointing. * ]
In Hebrew, vowel pointing can change not only how the word sounds but in some cases what the
word or phrase means. Genesis 4:26 is intended to contrast that some men continued to call
upon “The Name” correctly while others begin to “pierce or profane” “The Name” by calling other
objects or idols as God. In the written Hebrew text the scripture verse would read: “to call upon
the name of their gods…”. Note the ellipsis (…) after “their gods”. The ellipsis is a reference to
something not written but implied. Those that profaned “The Name” were descendants of Cain.
A ellipsis: (definition)
1. The omission from speech or writing of a word or words that are superfluous or be understood from contextual clues.
2. A set of dots indicating such an omission
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6. Group Two: What is the name of the Lord?
(answer/explanation)
What is: “the name”?
The Bible inaugurates calling upon the “name” of God in Genesis 4:26.
“And to Seth, to him also there was born a son; and he called his name Enos: then began
men to call upon the name of the Lord”.
The Name of God is “Elohiym”. This name would have been transcended from Adam to all
succeeding generations. The first use and appearance of this name is found in Genesis. Moses is
the author of Genesis, but Moses was not present during the time of Genesis. The only way for us
to have an account of the facts and details of creation and the first generations of the human
population would require the transmission of a firsthand witness to succeeding generations.
Writing symbols do not appear before 3100 BCE, therefore the only method of passing historical
information from one family or one generation to another would have been by oral transmission.
The fact that the name “Elohiym” appears in Genesis confirms that this name that Adam would
have used to worship God.
In this passage the word name in English does not reveal the broader use of the word in Hebrew.
The actual word used here in Hebrew is “Shem” which is a composite of two Hebrew words:
“sum” – to mark and “shamayim” – the lofty sky or celestial heavens.
In the Hebrew to call upon the name of the Lord would also mean to “mark the sky with the name
of the Lord. In the profane use, men begin to mark the sky with names of idol deities and then
began to worship them. In the correct use, men begin to mark the sky by the signs God created to
tell the story of redemption. In Genesis 1:14, the Bible explains that the lights: Sun, Moon, and
Stars are given as “signs” in the heavens. God uses the “signs (stars)” in the heavens to tell the
story of redeeming mankind; He also commanded men not use His name in vain or in association
with anything in the heavens to devalue the creator. (Note: “Shem” is the word used for name in
the commandment of Exodus 20:7)
Men have continued to profane what God has ordained even in modern times. The story of God’s
redemption in modern day culture has been re-invented to be a cultic-art to associate human
behavior with star patterns and to interpret a man’s future by star signs. These cultic-arts use the
same star patterns that God intended to be used to tell His story of redemption. There are 12
signs or star patterns and they are divided into three books with four stories in each book. See
outline below:
Book One – The Redeemer
1. Virgo: prophesy of the promised seed
2. Libra: atoning work of the redeemer
3. Scorpio: redeemer conflict
4. Sagittarius: redeemers triumph
Book Two – The Redeemed
1. Capricornus: results of redeemers suffering
2. Aquarius: blessings assured
3. Pisces: blessings in abeyance
4. Aries: blessings consummated
nd
Book Three – The Redeemer 2 coming
1. Tarus: mission; coming to rule/judge
2. Gemini: mission; coming King of Kings
3. Cancer: mission; redeemed possessions
4. Leo: mission; final triumph
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7. Group Three: When did worship of God begin?
(answer/explanation)
When did men begin to worship God?
Worship requires man initiating contact with the object or person of worship. In the garden God
initiated contact with Adam therefore there was no need for formal worship. Once outside of
the garden Adam would have to seek God through offerings and sacrifice.
Worship through sacrifice and offerings must have been taught to Abel and Cain and we see the
practice of their instruction in Genesis 4:1-5. The first form of worship is mentioned in verse three
of this same passage. Verse three of Genesis chapter four says: “that in the process of time…
Cain brought of the fruit of the ground an offering:” The word used in this passage that provokes
curiosity is Hebrew word for process: “mane”. The word in Hebrew is actually a musical term
that means “to be apportioned to; or a part of something”, as one single note is a part of a musical
chord. The key learning from the definition demonstrates that Cain (and Abel as implied), bringing
an offering for worship was a part of something that preceded them. The offerings that are
mentioned in this passage were but one single note in a complete chord that would have begun
with Father Adam. It is interesting that the word used here is a musical term that identifies that
illustrates the necessity of each note performing its task to maintain the integrity of the complete
chord. The focus of worship is larger than one single worshipper. The objective of worship should
be placed on the continuation of worship that began in generations before us.
In the New Testament worship is furthered illuminated by the Greek word used to define the
term. In John 4:24, the word used in the Greek for worship is proskuneo. At first glance the
definition of this word might be misleading. The Greek definition of worship means: “to kiss; or
make contact”. To illustrate the meaning of proskuneo the Greek definition refers to a dog kissing
the hand of his master. Using the illustration of a dog kissing the hand of his master is intended
to emphasize a higher principle by contrasting it against the lowest form by which the principle
could be applied. If a dog is able to kiss and acknowledge the hand his master and owner then
men should likewise be able to worship and acknowledge they hand of their master and owner
through worship.
The objective of worship is to honor and to know our God. The conversation between Jesus and
the Samaritan woman ended with the revelation that worship requires knowing the God that you
worship and to honor the God that you know. God is seeking the true worshippers. “Elohiym” is
pursuing those that are correctly pursuing Him.
We worship in Spirit and in Truth. The Spirit of worship draws us into harmony or same “chord” of
believers and worshippers that preceded us. We cannot worship without un-selfishly recognizing
that worship did not begin with us. The Truth of worship requires identifying who “is” our master
and owner. The lowest forms of creation know who their creator is. Men and woman that occupy
the higher form of creation, created in God’s image, are more often than not, unwilling to
acknowledge their creator and prostrate themselves to worship Him.
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8. Bonus: What is the: “tetragrammaton”
YHVH: The Tetragrammaton
The most powerful and effable Name of God, which appears in the Torah, is YHVH, also
referred to as the Tetragrammaton and the Ineffable Name. Its pronunciation has been
lost; it was formerly uttered only by the High Priest on Yom Kippur (The Day of Atonement).
Many scholars have speculated on its pronunciation, producing names like "Yehova" and
"Yaweh".
Yud: male
Hei: female (used twice vs. but only counted once when determining textual gender)
Vah: male
Gematrian value: 26
Where Do Other Names Come From?
Some Names of God come directly from the Torah, or are abbreviations or polite alternatives
used in ordinary speech, the liturgy, etc. Some of these are listed below.
However, there are many Names which have been developed over the centuries by the Jewish
mystics. Some of these were very secret. Some exist whose meanings and origins have been
lost to us.
Many alternate names were derived through various formulas applied to Biblical verses and
already existing Names of God. These methods included:
Notarikon, in which the initial or final letters of the words of a verse or verses are used to
make an acronym; for example, the Name Tzamarkhad is derived from the final letter of the
first five verses of Genesis.
Temura, a form of letter substitution. A number of popular systems existed, ad some were
fairly simple to understand; "Atbash", for example, transposed the first letter of the Hebrew
alphabet with the last, the second with the second-to-last, etc. It's the equivalent of swapping
A for Z, B for Y, C for X, and so on.
Gematria, a system of determining the numerical value of a name, word, or phrase, and
relating it to other words, etc. with the same value. Hebrew letter also serve as numbers,
which is what makes this possible. So for example, Metatron the angel was perceived to be
particularly powerful because numerically, his name is equivalent to Sheddai ("Almighty"), a
Name of God. The rarely-encountered Name Adirion has the same numerical value as the
22-letter Name of God (see below).
Which Names were in use depended partially on the time, the place, and the Kabbalistic sect.
For example, certain Names seem to have been utilized primarily by Middle Eastern Jews, and
when the Samaritan sect broke away from Judaism in 722 BCE, they proceeded to develop
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9. their own Names. Zucato's unpublished work Sefer Shoreshay Hashemot contains several
thousand Names of God, along with their origins.
The Monogrammaton
The letter heh (H) is commonly found on Western European amulets, either alone or repeated
five times to represent the Name of God.
Digrammaton
Two two-letter Names of God are encountered, yod-yod (YY) and yod-heh (YH). Both are
contractions of the Tetragrammaton (see below). YY is particularly common in the liturgy, and
is pronounced with the substituted word "Adonai" (Lord).
Jews do not even attempt to pronounce this name; rather, a lesser Name is substituted, most
commonly "Adonai" in prayer, though some Jews may use "casual" and respectful substitutes
such as "Adoshem" or "Ha-Shem" ("The Name") outside of prayer.
This Name, and permutations of it, was often used in meditations, amulets, and various types
of prayer. See The 8- and 12-Letter Names and Name Permutation In Meditation for more
details.
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