Names of God in Judaism#El

The names of God that, once written, cannot be erased because of their holiness[http://www.jewishencyclopedia.com/articles/11305-names-of-god "If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled..."] {{Webarchive|url=https://web.archive.org/web/20111114234306/http://www.jewishencyclopedia.com/articles/11305-names-of-god |date=2011-11-14 }}, "Names of God", 1906 Jewish Encyclopedia are the Tetragrammaton, Adonai, El, Elohim,{{refn|group=n|name=plural}} Shaddai, Tzevaot; some also include I Am that I Am. In addition, the name Jah—because it forms part of the Tetragrammaton—is similarly protected.{{cite book |author=Maimonides |title=Mishneh Torah - Sefer Madda |publisher=Chabad.org |translator-first=Eliyahu |translator-last=Touger |chapter=Yesodei ha-Torah - Chapter 6 |access-date=2017-08-10 |chapter-url=http://www.chabad.org/library/article_cdo/aid/904982/jewish/Chapter-Six.htm |archive-date=2017-08-11 |archive-url=https://web.archive.org/web/20170811000049/http://www.chabad.org/library/article_cdo/aid/904982/jewish/Chapter-Six.htm |url-status=live }} The tanna Jose ben Halafta considered "Tzevaot" a common name in the second centuryJose ben Halafta, Soferim, 4:1, Yer. R. H., 1:1; Ab. R. N., 34.{{clarify|date=September 2015}} and Rabbi Ishmael considered "Elohim" to be one.Rabbi Ishmael, Sanhedrin, 66a. All other names, such as "Merciful", "Gracious" and "Faithful", merely represent attributes that are also common to human beings.Sheb. 35a.{{clarify|date=September 2015}}

{{anchor|Tetragrammaton|The Tetragrammaton|Tetragrammaton (YHWH)}}

{{Main|Tetragrammaton|Yahweh|Lord#Religion}}

File:Tetragrammaton_scripts.svg}} ({{floruit|1100 BCE}}{{snd}}500 CE) (two forms), and Aramaic ({{floruit|1100}} BCE – 200 CE) or modern Hebrew scripts]]

File:Tetragrammaton benediction.png silver scrolls with the Priestly Blessing from the Book of Numbers{{bibleverse|Num.|6:23–27|HE}}. ({{circa|lk=no|600}} BCE)]]

Also abbreviated Jah, the most common name of God in the Hebrew Bible is the Tetragrammaton, {{lang|he|יהוה}}, which is usually transliterated as YHWH. The Hebrew script is an abjad, and thus vowels are often omitted in writing. YHWH is usually expanded to Yahweh in English.{{citation |first=Robert |last=Alter |year=2018 |title=The Hebrew Bible: A Translation with Commentary |volume=3 |publisher=W. W. Norton |page=696 |isbn=978-0-393-29250-3 |url=https://books.google.com/books?id=S75SDwAAQBAJ&pg=PT696 |access-date=2023-03-31}}

Modern Rabbinical Jewish culture judges it forbidden to pronounce this name. In prayers it is replaced by the word {{lang|he|אֲדֹנָי}} ({{tlit|he|Adonai}}, {{IPA|he|adoˈnaj}} {{gloss|My Lords}}, Pluralis majestatis taken as singular), and in discussion by {{tlit|he|HaShem}} 'The Name'. Nothing in the Torah explicitly prohibits speaking the name{{citation |last=Byrne |first=Máire |title=The Names of God in Judaism, Christianity, and Islam: A Basis for Interfaith Dialogue |publisher=A&C Black |year=2011 |page=24}} and the Book of Ruth shows that it continued to be pronounced as late as the 5th century BCE.{{bibleverse|Ruth|2:4|HE}}{{refn|group=n|The World English Bible translation: "Behold, Boaz came from Bethlehem, and said to the reapers, 'Yahweh be with you.' They answered him, "Yahweh bless you.{{'"}}[http://biblehub.com/web/ruth/2.htm Ruth 2:4] {{Webarchive |url=https://web.archive.org/web/20151011193012/http://biblehub.com/web/ruth/2.htm |date=2015-10-11 }} (WEB). The book is traditionally ascribed to the prophet Samuel, who lived in the 11th and 10th centuries BCE; but a date of the 6th or 5th century BCE for the passage is more common among subscribers to the Documentary Hypothesis regarding the development of the Hebrew Bible canon.}} Mark Sameth argues that only a pseudo name was pronounced, the four letters {{script|he|יהוה}} (YHVH, YHWH) being a cryptogram which the priests of ancient Israel read in reverse as {{transliteration|he|huhi}}, 'he–she', signifying a dual-gendered deity, as earlier theorized by Guillaume Postel (16th century) and {{ill|Michelangelo Lanci|it|vertical-align=sup}} (19th century).{{citation |last=Sameth |first=Mark |url=https://books.google.com/books?id=ozzpDwAAQBAJ&q=%22The+Name:+A+History+of+the+Dual-Gendered+Hebrew+Name+for+God%22 |title=The Name: A History of the Dual-Gendered Hebrew Name for God |publisher=Wipf & Stock |year=2020 |isbn=978-1-5326-9384-7 |page=25 |access-date=2023-03-19}}"At one point he [Guillaume Postel] observes that the Tetragrammaton יהוה‎ yhwh contains both feminine and masculine pro-nouns — וה‎ wh, and יה yh. He then finds this discovery is corroborated in {{bibleref2|1 Kings|17:15}}, when the Prophet Elijah sits down with the Widow of Zarephath and the Hebrew says "she ate, she and he" וַתֹּאכַל הוא-והיא הִיא-וָהוּא. What is striking here in Kings is that the vowels of the pronouns are swapped around: הוא hw' (he) is vocalized as היא hy' (she), and vice versa. This was exactly the sort of divine gender-bending he was after." — {{Cite book |last=Wilkinson |first=Robert |url=https://books.google.com/books?id=1xyoBgAAQBAJ&dq=%22earlier+form+1551;+final+state+1566%22&pg=PA337 |title=Tetragrammaton: Western Christians and the Hebrew Name of God |publisher=Brill |year=2015 |isbn=978-90-04-28817-1 |location=Boston |page=337 |access-date=2023-03-19}}{{citation |last=Postel |first=Guillaume |url=https://books.google.com/books?id=EmkytAEACAAJ |title=Le thrésor des prophéties de l'univers |publisher=Springer |year=1969 |isbn=978-90-247-0203-9 |editor-last=Secret |editor-first=François |page=211 |language=fr |author-link=Guillaume Postel |access-date=2023-03-19}}{{citation|last=Lanci |first=Michelangelo |url=https://books.google.com/books?id=-q4WAAAAQAAJ&dq=Paralipomeni+Alla+Illustrazione+Della+Sagra+Scrittura&pg=PR15 |title=Paralipomeni alla illustrazione della sagra Scrittura |publisher=Dondey-Dupre |year=1845 |isbn=978-1-274-01691-1 |edition=Facsmile of the 1st |pages=100–113 |language=it |access-date=2023-03-19}} It had ceased to be spoken aloud by at least the 3rd century BCE, during Second Temple Judaism.{{citation |last=Harris |first=Stephen L. |author-link=Stephen L. Harris |title=Understanding the Bible: A Reader's Introduction |edition=2nd |location=Palo Alto, CA |publisher=Mayfield |year=1985 |page=21 |isbn=978-1-55934-083-0 }} The Talmud relates, perhaps anecdotally, that this began with the death of Simeon the Just.Yoma; Tosefta Sotah 13 Vowel points began to be added to the Hebrew text only in the early medieval period. The Masoretic Text adds to the Tetragrammaton the vowel points of Adonai or Elohim (depending on the context), indicating that these are the words to be pronounced in place of the Tetragrammaton (see Qere and Ketiv),{{cite dictionary |url=https://books.google.com/books?id=znB4gOMlb3AC&dq=Tetragrammaton+%22came+to+be+pronounced%22&pg=PA71 |title=אדון ādhōn |dictionary=Theological Dictionary of the Old Testament |publisher=Eerdmans |volume=I |page=71 |isbn=978-0-8028-2325-0 |last1=Johannes Botterweck |first1=G. |last2=Ringgren |first2=Helmer |last3=Fabry |first3=Heinz-Josef |date=6 December 1974 }}{{citation |url=https://books.google.com/books?id=JQKyfwYlQV4C&dq=%22Origen+on+Psalm+2%3A2%22&pg=PA20 |title=New Testament and Christian Apocrypha: Collected Studies II |publisher=Mohr Siebeck |year=2009 |page=20 |isbn=978-3-16-149050-7 |last1=Bovon |first1=François}} as shown also by the pronunciation changes when combined with a preposition or a conjunction. This is in contrast to Karaite Jews, who traditionally viewed pronouncing the Tetragrammaton as a mitzvah because the name appears some 6800 times throughout the Tanakh; however, most modern Karaites, under pressure and seeking acceptance from mainstream Rabbinical Jews, now also use the term Adonai instead.{{Citation|title=Pseudo-Qumisian Sermon to the Karaites|year=1976|journal=American Academy for Jewish Research|volume=XLIII|pages=49–105}} The Beta Israel pronounce the Tetragrammaton as Yahu, but also use the Geʽez term {{lang|gez-Latn|Igziabeher}}.{{citation |last=Kaplan |first=Steven |title=The Beta Israel (Falasha) in Ethiopia |page=29 |year=1992 |publisher=NYU Press |isbn=0-8147-4848-1 }}

The Tetragrammaton appears in Genesis{{bibleverse|Gen.|2:4|HE}} and occurs 6,828 times in total in the Biblia Hebraica Stuttgartensia edition of the Masoretic Text. It is thought to be an archaic third-person singular of the imperfective aspect{{refn|group=n|Biblical Hebrew did not have strictly defined past, present, or future tenses, but merely perfective and imperfective aspects, with past, present, or future connotation depending on context: see Modern Hebrew verb conjugation#Present tense.}} of the verb "to be" (i.e., "[He] is/was/will be"). This agrees with the passage in Exodus where God names himself as "I Will Be What I Will Be"{{bibleverse|Exod.|3:14|HE}} using the first-person singular imperfective aspect, open to interpretation as present tense ("I am what I am"), future ("I shall be what I shall be"), or imperfect ("I used to be what I used to be").[https://www.laits.utexas.edu/hebrew/drupal/themes/hebrewgrid/bh/bhonline/grammar/aspect.pdf "Biblical Hebrew Grammar for Beginners"] {{Webarchive|url=https://web.archive.org/web/20150319043541/http://www.laits.utexas.edu/hebrew/drupal/themes/hebrewgrid/bh/bhonline/grammar/aspect.pdf |date=2015-03-19 }}, University of Texas at Austin

Rabbinic Judaism teaches that the name is forbidden to all except the High Priest of Israel, who should only speak it in the Holy of Holies of the Temple in Jerusalem on Yom Kippur. He then pronounces the name "just as it is written."{{citation |contribution-url=http://www.myjewishlearning.com/beliefs/Theology/God/About_God/Speaking_about_God/Gods_Names/Tetragrammaton.shtml |contribution=The Tetragrammaton—The Unpronounceable Four-Letter Name of God |url=http://www.myjewishlearning.com/ |title=My Jewish Learning |access-date=17 September 2014 |archive-date=18 September 2014 |archive-url=https://web.archive.org/web/20140918070901/http://www.myjewishlearning.com/ |url-status=live }} As each blessing was made, the people in the courtyard were to prostrate themselves completely as they heard it spoken aloud. As the Temple has not been rebuilt since its destruction in 70 CE, most modern Jews never pronounce YHWH but instead read {{lang|he|אֲדֹנָי}} ({{transl|he|Adonai}}, {{IPA|he|adoˈnaj}}, {{gloss|My Lords}}, Pluralis majestatis taken as singular) during prayer and while reading the Torah and as HaShem 'The Name' at other times.{{citation |contribution-url=http://www.hebrew4christians.com/Names_of_G-d/Adonai/adonai.html |contribution=Hebrew Name for God—Adonai |url=http://www.hebrew4christians.com/ |title=Hebrew for Christians |access-date=21 May 2014 |archive-date=17 May 2014 |archive-url=https://web.archive.org/web/20140517153725/http://hebrew4christians.com/ |url-status=live }}{{citation |contribution-url=http://www.theopedia.com/Adonai |contribution=Adonai |url=http://www.theopedia.com/ |title=Theopedia |access-date=2015-03-25 |archive-date=2015-03-29 |archive-url=https://web.archive.org/web/20150329045246/http://www.theopedia.com/ |url-status=live }} Similarly, the Vulgate used {{lang|la|Dominus}} ('The Lord') and most English translations of the Bible 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 Septuagint may have originally used the Hebrew letters themselves amid its Greek text,Origen, Commentary on Psalms 2:2.Jerome, Prologus Galeatus. but there is no scholarly consensus on this point. All surviving Christian-era manuscripts use {{transliteration|grc|Kyrios}} ({{lang|grc|Κυριος}} 'Lord') or very occasionally {{transliteration|grc|Theos}} ({{lang|grc|Θεος}} 'God') to translate the many thousand occurrences of the Name.See Larry W. Hurtado, "God or Jesus? Textual Ambiguity and Textual Variants in Acts of the Apostles", in Texts and Traditions: Essays in Honour of J. Keith Elliott, eds. Peter Doble and Jeffrey Kloha. Leiden/Boston: Brill, 2014. pp. 239–254.

File:Shefa Tal.png explanation of the Priestly Blessing with Adonai inscribed]]

{{listen

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{{lang|he|אֲדֹנָי}} ({{transl|he|ăḏōnāy}}, {{IPA|he|adoˈnaj}}, {{translation|My Lords|literal=yes}}, {{lang|la|pluralis majestatis}} taken as singular) is the possessive form of {{transliteration|he|adon}} ('Lord'), along with the first-person singular pronoun enclitic.{{refn|group=n|Gesenius, Hebrew Grammar, §124i (on pluralis majestatis): "Further, {{lang|he|אֲדֹנִים}}, as well as the singular {{lang|he|אָדוֹן}}, (lordship) lord, e.g. {{lang|he|אֲדֹנִים קָשֶׁה}} a cruel lord, Is 19:4; {{lang|he|אֲדֹנֵי הָאָרֶץ}} the lord of the land, Gn 42:30, cf. Gn 32:19; so especially with the suffixes of the 2nd and 3rd persons {{lang|he|אֲדֹנֶיךָ, אֲדֹנַיִךְ}} ψ 45:12, {{lang|he|אֲדֹנָיו}}, &c., also {{lang|he|אֲדֹנֵינוּ}} (except 1 S 16:16); but in 1st sing. always {{lang|he|אֲדֹנִי}}. So also {{lang|he|בְּעָלִים}} (with suffixes) lord, master (of slaves, cattle, or inanimate things; but in the sense of {{lang|la|maritus}}, always in the singular), e.g. {{lang|he|בְּעָלָיו}} Ex 21:29, Is 1:3, &c."}} As with {{transliteration|he|Elohim}}, Adonai's grammatical form is usually explained as a plural of majesty. In the Hebrew Bible, the word is nearly always used to refer to God (approximately 450 occurrences). As pronunciation of the Tetragrammaton came to be avoided in the Hellenistic period, Jews may have begun to drop the Tetragrammaton when presented alongside Adonai and subsequently to expand it to cover for the Tetragrammaton in the forms of spoken prayer and written scripture. Owing to the expansion of {{transliteration|he|chumra}} (the idea of "building a fence around the Torah"), the word {{transliteration|he|Adonai}} itself has come to be too holy to say for Orthodox Jews outside of prayer, leading to its replacement by {{transliteration|he|HaShem}} ('The Name').

The singular forms {{transliteration|he|adon}} and {{transliteration|he|adoni}} ('my lord') are used in the Hebrew Bible as royal titles,{{citation |title=International Standard Bible Encyclopedia |page=157 |contribution=Lord}}{{citation |title=Focus on the Kingdom |url=http://focusonthekingdom.org/ |contribution=Adonai and Adoni (Psalm 110:1) |contribution-url=http://focusonthekingdom.org/articles/adonai.htm |publisher=Restoration Fellowship |access-date=5 June 2015 |archive-date=9 June 2015 |archive-url=https://web.archive.org/web/20150609164010/http://focusonthekingdom.org/ |url-status=live }} as in the First Book of Samuel,{{bibleverse|1 Samuel|29:8|HE}} and for distinguished persons. The Phoenicians used it as a title of Tammuz (the origin of the Greek Adonis). It is also used very occasionally in Hebrew texts to refer to God (e.g. Psalm 136:3.){{bibleverse|Psalm|136:3|HE}} Deuteronomy 10:17 has the proper name {{transliteration|he|Yahweh}} alongside the superlative constructions "God of gods" ({{transliteration|he|elōhê ha-elōhîm}}, literally, "the gods of gods") and "Lord of lords" ({{transliteration|he|adōnê ha-adōnîm}}, "the lords of lords": {{lang|he|כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים}}; KJV: "For the {{Lord}} your God is God of gods, and Lord of lords").{{bibleverse|Deuteronomy|10:17|HE}}

The final syllable of Adonai uses the vowel {{transliteration|he|kamatz}}, rather than {{transliteration|he|patach}} which would be expected from the Hebrew for 'my lord(s)'. Professor Yoel Elitzur explains this as a normal transformation when a Hebrew word becomes a name, giving as other examples Nathan, Yitzchak, and Yigal.Yoel Elitzur, Shemot HaEl VeTaarichei Ketivat Sifrei HaMiqra, published in Be'einei Elohim VaAdam, Beit Morasha Jerusalem: 2017, p. 407 footnote 24; see also [https://www.academia.edu/27330839/%D7%A9%D7%9E%D7%95%D7%AA_%D7%94%D7%90%D7%9C_%D7%95%D7%AA%D7%90%D7%A8%D7%99%D7%9B%D7%99_%D7%9B%D7%AA%D7%99%D7%91%D7%AA_%D7%A1%D7%A4%D7%A8%D7%99_%D7%94%D7%9E%D7%A7%D7%A8%D7%90 link] {{Webarchive|url=https://web.archive.org/web/20190826205735/https://www.academia.edu/27330839/%D7%A9%D7%9E%D7%95%D7%AA_%D7%94%D7%90%D7%9C_%D7%95%D7%AA%D7%90%D7%A8%D7%99%D7%9B%D7%99_%D7%9B%D7%AA%D7%99%D7%91%D7%AA_%D7%A1%D7%A4%D7%A8%D7%99_%D7%94%D7%9E%D7%A7%D7%A8%D7%90 |date=2019-08-26 }}. As {{transliteration|he|Adonai}} became the most common reverent substitute for the Tetragrammaton, it too became considered un-erasable due to its holiness. As such, most prayer books avoid spelling out the word {{transliteration|he|Adonai}}, and instead write two {{transliteration|he|yodhs}} ({{large|{{lang|he|יְיָ}}}}) in its place.{{Cite book |author1=Robert James Victor Hiebert |title=The Old Greek Psalter: Studies in Honour of Albert Pietersma |author2=Claude E. Cox |author3= Peter John Gentry |date=2001 |publisher=Sheffield Acad. Press |isbn=1-84127-209-4 |location=Sheffield |page=129 }}

The forms {{transliteration|he|Adaunoi}}, {{transliteration|he|Adoinoi}}, and {{transliteration|he|Adonoi}}{{cite book

|author1 = Salomon Ibn Gebirol

|author-link1 = Solomon ibn Gabirol

|editor-last1 = Myer

|editor-first1 = Isaac

|translator-last1 = Myer

|translator-first1 = Isaac

|chapter = Excerpts from the Zohar

|year = 1888

|title = Qabbalah: The Philosophical Writings of Solomon Ben Yehudah Ibn Gebirol or Avicebron and their connection with the Hebrew Qabbalah and Sepher ha-Zohar, with remarks upon the antiquity and content of the latter, and translations of selected passages from the same [...]

|url = https://books.google.com/books?id=96pb89Wg4X4C

|location = Philadelphia

|publisher = Isaac Myer

|page = 341

|access-date = 8 September 2023

|quote = [...] the Perfect Name Adonoi or Adonai.

|archive-date = 8 September 2023

|archive-url = https://web.archive.org/web/20230908045743/https://books.google.com/books?id=96pb89Wg4X4C

|url-status = live

}}

represent Ashkenazi Hebrew variant pronunciations of the word {{transliteration|he|Adonai}}.

{{See also|El (deity)#Hebrew Bible}}

{{listen|filename=He-El.ogg|title=El|description=|format=Ogg}}

El appears in Ugaritic, Phoenician and other 2nd and 1st millennium BCE texts both as generic "god" and as the head of the divine pantheon.{{cite book|url=https://books.google.com/books?id=yCkRz5pfxz0C&q=Bene+elohim |title=K. van der Toorn, Bob Becking, Pieter Willem van der Horst, Dictionary of deities and demons in the Bible, pp. 274-277 |access-date=2011-12-05|isbn=978-0-8028-2491-2 |year=1999 |last1=Toorn |first1=Karel van der |last2=Becking |first2=Bob |publisher=Wm. B. Eerdmans }} In the Hebrew Bible, El ({{lang|he|אל}}, {{transliteration|he|ʾel}}) appears very occasionally alone (e.g. Genesis 33:20, {{transliteration|he|el elohei yisrael}}, 'Mighty God of Israel',KJV margin at Gen. 33:20 and Genesis 46:3, {{transliteration|he|ha'el elohei abika}}, 'El the God of thy father'),{{bibleverse|Genesis|46:3|9}} but usually with some epithet or attribute attached (e.g. {{transliteration|he|El Elyon}}, 'Most High El', {{transliteration|he|El Shaddai}}, 'El of {{transliteration|he|Shaddai}}', {{transliteration|he|El 'Olam}} 'Everlasting El', {{transliteration|he|El Hai}}, 'Living El', {{transliteration|he|El Ro'i}} 'El my Shepherd', and {{transliteration|he|El Gibbor}} 'El of Strength'), in which cases it can be understood as the generic "god". In theophoric names such as Gabriel ("Strength of God"), Michael ("Who is like God?"), Raphael ("God healed"), Ariel ("My lion is God"), Daniel ("My judgment is God"), Ezekiel ("God shall strengthen"), Israel ("one who has struggled with God"), Immanuel ("God is with us"), and Ishmael ("God hears/ will hear / listens/ will listen") 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.{{cite book |last1=Toorn |first1=Karel van der |last2=Becking | first2=Bob| first3= Pieter Willem |last3=van der Horst |year=1999 |url=https://books.google.com/books?id=yCkRz5pfxz0C&q=Bene+elohim |title=Dictionary of deities and demons in the Bible |pages=277–279 |publisher=Wm. B. Eerdmans |access-date=2011-12-05|isbn=978-0-8028-2491-2}}

El also appears in the form {{lang|he|אֱלוֹהַּ}} ({{transl|he|Eloah}}).

{{Main|Elohim}}

A common name of God in the Hebrew Bible is Elohim ({{lang|he|אלהים}}, {{transliteration|he|ʾĕlōhīm}}), the plural of {{lang|he|אֱלוֹהַּ}} ({{transliteration|he|Eloah}}). When Elohim refers to God in the Hebrew Bible, singular verbs are used. The word is identical to {{transliteration|he|elohim}} meaning gods and is cognate to the {{transliteration|he|'lhm}} found in Ugaritic, where it is used for the pantheon of Canaanite gods, the children of El and conventionally vocalized as "Elohim" although the original Ugaritic vowels are unknown. When the Hebrew Bible uses {{transliteration|he|elohim}} not in reference to God, it is plural (for example, Exodus 20:2). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word {{transliteration|he|ba'alim}} ('owner') looks plural, but likewise takes a singular verb.

A number of scholars have traced the etymology to the Semitic root {{lang|sem-x-proto|*yl}}, 'to be first, powerful', despite some difficulties with this view.{{cite book |url=https://books.google.com/books?id=CmCVZ5mHsboC&q=elohim+etymology |author=Mark S. Smith |title=God in Translation: Deities in Cross-Cultural Discourse in the Biblical World |publisher=Coronet Books Incorporated |date=2008 |page=15|access-date=2011-12-05|isbn=978-3-16-149543-4 }} {{transliteration|he|Elohim}} is thus the plural construct 'powers'. Hebrew grammar allows for this form to mean "He is the Power (singular) over powers (plural)", just as the word {{transliteration|he|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 Diocletian (CE 284–305).R. Toporoski, "What was the origin of the royal 'we' and why is it no longer used?", The Times, May 29, 2002. Ed. F1, p. 32 Indeed, Gesenius states in his book Hebrew Grammar the following:Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)

The Jewish grammarians call such plurals ... {{lang|la|plur. virium}} or {{lang|la|virtutum}}; later grammarians call them {{lang|la|plur. excellentiae}}, {{lang|la|magnitudinis}}, or {{lang|la|plur. maiestaticus}}.

This last name may have been suggested by the we used by kings when speaking of themselves (compare 1 Maccabees 10:19 and 11:31); and the plural used by God in Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way. It is, however, either communicative (including the attendant angels: 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. The use of the plural as a form of respectful address is quite foreign to Hebrew.

Mark S. Smith has cited the use of plural as possible evidence to suggest an evolution in the formation of early Jewish conceptions of monotheism, wherein references to "the gods" (plural) in earlier accounts of verbal tradition became either interpreted as multiple aspects of a single monotheistic God at the time of writing, or subsumed under a form of monolatry, wherein the god(s) of a certain city would be accepted after the fact as a reference to the God of Israel and the plural deliberately dropped.[https://books.google.com/books?id=CmCVZ5mHsboC&q=Mark+S.+Smith,+God+in+translation Mark S. Smith, God in Translation: Deities in Cross-Cultural Discourse in the Biblical World, vol. 57 of Forschungen zum Alten Testament, Mohr Siebeck, 2008] {{Webarchive|url=https://web.archive.org/web/20230605042607/https://books.google.com/books?id=CmCVZ5mHsboC&q=Mark+S.+Smith,+God+in+translation |date=2023-06-05 }}, {{ISBN|978-3-16-149543-4}}, p. 19.; Smith, Mark S. (2002), "The Early History of God: Yahweh and the Other Deities in Ancient Israel" (Biblical Resource Series)

The plural form ending in {{transliteration|he|-im}} can also be understood as denoting abstraction, as in the Hebrew words {{transliteration|he|chayyim}} ({{lang|he|חיים}}, 'life') or {{transliteration|he|betulim}} ({{lang|he|בתולים}}, 'virginity'). If understood this way, {{transliteration|he|Elohim}} means 'divinity' or 'deity'. The word {{transliteration|he|chayyim}} is similarly syntactically singular when used as a name but syntactically plural otherwise. In many of the passages in which {{transliteration|he|elohim}} occurs in the Bible, it refers to non-Israelite deities, or in some instances to powerful men or judges, and even angels (Exodus 21:6, Psalms 8:5) as a simple plural in those instances.

{{anchor|Elohei}}

{{Main|El Shaddai}}

{{transliteration|he|El Shaddai}} ({{lang|he|אל שדי}}, {{transliteration|he|ʾel šadday}}, {{IPA|he|ʃaˈdaj|pron}}) is one of the names of God in Judaism, with its etymology coming from the influence of the Ugaritic religion on modern Judaism. {{transliteration|he|El Shaddai}} is conventionally translated as "God Almighty". While the translation of {{transliteration|he|El}} as 'god' in Ugaritic/Canaanite languages is straightforward, the literal meaning of {{transliteration|he|Shaddai}} is the subject of debate.

{{For|the Gnostic deity|Sabaoth (Gnosticism)}}

Tzevaot, Tzevaoth, Tsebaoth or Sabaoth ({{lang|he|צבאות}}, {{transliteration|he|ṣəḇāʾōṯ}}, {{IPA|he|tsvaot|pron|He-YhwhTzevaot.ogg}}, {{abbr|lit.|literally}} "Armies"), usually translated "Hosts", appears in reference to armies or armed hosts of men but is not used as a divine epithet in the Torah, Joshua, or Judges. Starting in the Books of Samuel, the term "Lord of Hosts" appears hundreds of times throughout the Prophetic books, in Psalms, and in Chronicles.

The Hebrew word {{transliteration|he|Sabaoth}} was also absorbed in Ancient Greek ({{lang|grc|σαβαωθ}}, {{transliteration|grc|sabaōth}}) and Latin ({{lang|la|Sabaoth}}, with no declension). Tertullian and other Fathers of the Church used it with the meaning of "Army of angels of God".Georges, O. Badellini, F. Calonghi, Dizionario latino–italiano [Latin-to-Italian Dictionary], Rosenberg & Sellier, Turin, 17th edition, 1989, page 2431 of 2959

{{Main|I Am that I Am}}

{{transliteration|he|Ehyeh asher ehyeh}} ({{lang|he|אֶהְיֶה אֲשֶׁר אֶהְיֶה}}) is the first of three responses given to Moses when he asks for God's name in the Book of Exodus. The King James Version of the Bible translates the Hebrew as "I Am that I Am" and uses it as a way to describe God.{{listen

| filename = He-EhyehAsherEhyeh.ogg

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The word {{transliteration|he|ehyeh}} is the first-person singular imperfect form of {{transliteration|he|hayah}}, 'to be'. Biblical Hebrew does not distinguish between grammatical tenses. It has instead an aspectual system in which the imperfect denotes any actions that are not yet completed,{{cite web |title=Biblical Hebrew |url=https://biblicalhebrew.org/hebrew-tenses.aspx |access-date=2020-11-05 |archive-date=2020-08-12 |archive-url=https://web.archive.org/web/20200812101010/https://biblicalhebrew.org/hebrew-tenses.aspx |url-status=live }}{{cite web |title=Hebrew Tenses |date=31 January 2022 |url=https://christian.net/pub/resources/text/m.sion/hebrtens.htm |access-date=5 November 2020 |archive-date=8 March 2021 |archive-url=https://web.archive.org/web/20210308040500/https://christian.net/pub/resources/text/m.sion/hebrtens.htm |url-status=live }}{{cite web |title=Biblical Hebrew Grammar do Beginners |url=https://hebrew.laits.utexas.edu/drupal/themes/hebrewgrid/bh/bhonline/grammar/aspect.pdf |access-date=2020-11-05 |archive-date=2021-02-27 |archive-url=https://web.archive.org/web/20210227235230/https://hebrew.laits.utexas.edu/drupal/themes/hebrewgrid/bh/bhonline/grammar/aspect.pdf |url-status=live }} Accordingly, {{transliteration|he|Ehyeh asher ehyeh}} can be rendered in English not only as "I am that I am" but also as "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", Greek, {{transliteration|grc|Ego eimi ho on}} ({{lang|grc|ἐγώ εἰμι ὁ ὤν}}), "I am Being/the Existing One" in the Septuagint,{{cite web |title=Exodus 3:14 LXX |url=http://bibledatabase.net/html/septuagint/02_003.htm |access-date=2014-05-21 |publisher=Bibledatabase.net |archive-date=2011-08-10 |archive-url=https://web.archive.org/web/20110810013425/http://bibledatabase.net/html/septuagint/02_003.htm }} and Philo,Yonge. Philo Life Of Moses Vol.1 :75Life of Moses I 75, Life of Moses II 67,99,132,161 in F.H. Colson Philo Works Vol. VI, Loeb Classics, Harvard 1941 and Revelation;Rev.1:4,1:8.4:8 UBS Greek Text Ed.4 Latin, {{lang|la|ego sum qui sum}}, "I am Who I am."

The word {{transliteration|he|asher}} is a relative pronoun whose meaning depends on the immediate context, so that "that", "who", "which", or "where" are all possible translations of that word.Seidner, 4.

{{Main|Baal}}

{{transliteration|he|Baal}} meant 'owner' and, by extension, 'lord',{{sfnp|Herrmann|1999|p=132}} 'master', and 'husband' in Hebrew and the other Northwest Semitic languages.{{sfnp|Pope|2006}}{{sfnp|DULAT|2015|loc="[https://books.google.com/books?id=bh6oBgAAQBAJ&pg=PA203 bʕl (II)]"}} In some early contexts and theophoric names, it and {{transliteration|he|Baali}} ({{IPAc-en|ˈ|b|eɪ|ə|l|aɪ}}; "My Lord") were treated as synonyms of Adon and Adonai.{{sfnp|BEWR|2006|loc=[https://books.google.com/books?id=dbibAAAAQBAJ&pg=PA102 "Baal"]}} After the time of Solomon and particularly after Jezebel's attempt to promote the worship of the Lord of Tyre Melqart,{{sfnp|BEWR|2006|loc=[https://books.google.com/books?id=dbibAAAAQBAJ&pg=PA102 "Baal"]}} however, the name became particularly associated with the Canaanite storm god Baʿal Haddu and was gradually avoided as a title for Yahweh.{{citation |title=Encyclopaedia Judaica, 2nd ed. |volume=VII |page=675 }} Several names that included it were rewritten as {{transliteration|he|bosheth}} ("shame").{{sfnp|ZPBD|1963}} The prophet Hosea in particular reproached the Israelites for continuing to use the term:{{bibleverse|Hos.|2:16|HE}}.

{{Blockquote|"It will come about in that day," declares the {{smallcaps|Lord}}, "That you will call Me Ishi{{refn|group=n|Literally, "my husband".{{citation |first=Arie |last=Uittenbogaard |url=http://www.abarim-publications.com/Meaning/Ishi.html#.UWSk3ddv2aU |title=Ishi | The amazing name Ishi: meaning and etymology |publisher=Abarim Publications |access-date=21 May 2014 |archive-date=8 May 2014 |archive-url=https://web.archive.org/web/20140508163208/http://www.abarim-publications.com/Meaning/Ishi.html#.UWSk3ddv2aU |url-status=live }}}} And will no longer call Me Baali."{{bibleverse|Hos.|2:16|NASB}} (NASB).}}

{{transliteration|he|Elah}} ({{langx|he|אֱלָה|ʾelāh}}, pl. {{transliteration|he|Elim}} or {{transliteration|he|Elohim}}; {{langx|arc|אלהא}}) is the Aramaic word for God and the absolute singular form of {{lang|arc|אלהא}}, {{transliteration|arc|ʾilāhā}}. The origin of the word is from Proto-Semitic {{lang|sem-x-proto|ʔil}} and is thus cognate to the Hebrew, Arabic, Akkadian, and other Semitic languages' words for god. {{transliteration|he|Elah}} is found in the Tanakh in the books of Ezra, Jeremiah (Jeremiah 10:11,{{bibleverse|Jeremiah|10:11|HE}} the only verse in the entire book written in Aramaic),Torrey 1945, 64; Metzger 1957, 96; Moore 1992, 704, and Daniel. {{transliteration|he|Elah}} is used to describe both pagan gods and the Abrahamic God.

• {{transliteration|he|Elah Yisrael}}, God of Israel (Ezra 5:1)
• {{transliteration|he|Elah Yerushelem}}, God of Jerusalem (Ezra 7:19)
• {{transliteration|he|Elah Shemaya}}, God of Heaven (Ezra 7:23)
• {{transliteration|he|Elah-avahati}}, God of my fathers, (Daniel 2:23)
• {{transliteration|he|Elah Elahin}}, God of gods (Daniel 2:47)

{{Main|El Roi}}

In the Book of Genesis, Hagar uses this name for the God who spoke to her through his angel. In Hebrew, her phrase {{transliteration|he|El Roi}}, literally, 'God of Seeing Me',{{bibleverse|Gen.|16:13|HE}} is translated in the King James Version as "Thou God seest me."{{bibleverse|Gen.|16:13|KJV}} KJV.{{Cite web|url=https://biblehub.com/genesis/16-13.htm|title=Genesis 16:13 So Hagar gave this name to the LORD who had spoken to her: "You are the God who sees me," for she said, "Here I have seen the One who sees me!"|access-date=2020-09-20|archive-date=2020-09-23|archive-url=https://web.archive.org/web/20200923231338/https://www.biblehub.com/genesis/16-13.htm|url-status=live}}

{{listen|filename=He-Elyon.ogg|title=`Elyon|description=|format=Ogg}}

{{Main|Elyon}}

The name {{transliteration|he|Elyon}} ({{lang|he|עליון}}) occurs in combination with {{transliteration|he|El}}, {{transliteration|he|YHWH}}, {{transliteration|he|Elohim}} and alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective {{transliteration|he|'Elyon}} means 'supreme' (as in "Supreme Court": {{langx|he|בית המשפט העליון}}) or 'Most High'. {{transliteration|he|El Elyon}} has been traditionally translated into English as 'God Most High'. The Phoenicians used what appears to be a similar name for God, one that the Greeks wrote as {{lang|grc|Έλιονα}}.

The Eternal One or The Eternal is increasingly used, particularly in Reform and Reconstructionist communities seeking to use gender-neutral language.Matthew Berke, [http://www.firstthings.com/article/1996/06/003-god-and-gender-in-judaism GOD AND GENDER IN JUDAISM] {{Webarchive|url=https://web.archive.org/web/20151222095315/http://www.firstthings.com/article/1996/06/003-god-and-gender-in-judaism |date=2015-12-22 }}, First Things, June 1995; Mel Scult, The Radical American Judaism of Mordecai M. Kaplan, Indiana University Press, 2013. p. 195. In the Torah, {{transliteration|he|YHWH El Olam}} ("the Everlasting God") is used at Genesis 21:33 to refer to God.{{bibleverse|Gen|21:33|HE}}.

{{anchor|Ha Shem|Ha-Shem|ha-Shem}}

File:Holešov, židovský hřbitov.JPG, Czech Republic: "HaShem ({{lang|he|ה׳}}) kills and makes alive; He brings down to Sheol and raises up." (1 Samuel 2:6)]]

File:1929massacre-safed.jpg, reading {{lang|he|הי״ד}} (H.Y.D., abbreviation of {{lang|he|הַשֵּׁם יִקֹּום דָּמוֹ}} {{transliteration|he|HaShem yikom damo}}, 'may HaShem avenge his blood').]]

{{Redirect|HaShem|people with similar names|Hashem}}

It is common Jewish practice to restrict the use of the names of God to a liturgical context. In casual conversation some Jews, even when not speaking Hebrew, will call God HaShem ({{lang|he|השם}}), which is Hebrew for 'the Name' (compare Leviticus 24:11 and Deuteronomy 28:58). When written, it is often abbreviated to {{Lang|he|ה׳}}. Likewise, when quoting from the Tanakh or prayers, some pious Jews will replace {{transliteration|he|Adonai}} with {{transliteration|he|HaShem}}. For example, when making audio recordings of prayer services, {{transliteration|he|HaShem}}{{cite web |url=https://www.myjewishlearning.com/article/hashem/ |title=What is HaShem? |access-date=2019-04-20 |archive-date=2019-04-17 |archive-url=https://web.archive.org/web/20190417141826/https://www.myjewishlearning.com/article/hashem/ |url-status=live}} will generally be substituted for {{transliteration|he|Adonai}}.

A popular expression containing this phrase is {{transliteration|he|Baruch HaShem}}, meaning "Thank God" (literally, 'Blessed be the Name').{{cite web |url=http://www.chabad.org/parshah/article_cdo/aid/651431/jewish/Thank-G-d.htm |title=Thank G-d! |access-date=15 February 2015 |website=Chabad.org |last=Greenbaum |first=Elisha |archive-date=15 February 2015 |archive-url=https://web.archive.org/web/20150215060642/http://www.chabad.org/parshah/article_cdo/aid/651431/jewish/Thank-G-d.htm |url-status=live }}

Samaritans use the Aramaic equivalent {{lang|sam-Latn|Shema}} ({{lang|sam|שמא}}, 'the name') in much the same situations as Jews use {{transliteration|he|HaShem}}.

{{Main|Shalom}}

Talmudic authors,Rabbi Adah ben Ahabah and Rabbi Haninuna (possibly citing "'Ulla") ruling on the basis of Gideon's name for an altar ({{transliteration|he|YHVH-Shalom}}, according to Judges 6:24), write that "the name of God is 'Peace{{'"}} ({{transliteration|he|Pereq ha-Shalom}}, Shabbat 10b); consequently, a Talmudic opinion ({{transliteration|he|Shabbat}}, 10b) asserts that one would greet another with the word {{transliteration|he|shalom}} in order for the word not to be forgotten in the exile. But one is not permitted to greet another with the word {{transliteration|he|Shalom}} in unholy places such as a bathroom, because of the holiness of the name.

{{Main|Shekhinah}}

{{transliteration|he|Shekhinah}} ({{lang|he|שכינה}}) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of God dwelling either in the Tabernacle 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.{{citation needed|date=October 2021}} The term, however, may not be a name, as it may merely describe the presence of God, and not God Himself.

• {{transliteration|he|Abir}} – 'Strong One'{{cite web|title=H46 – 'abiyr – Strong's Hebrew Lexicon (KJV)|url=https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H46&t=KJV|website=Blue Letter Bible|access-date=20 November 2017|archive-date=6 December 2017|archive-url=https://web.archive.org/web/20171206202559/https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=h46|url-status=live}}
• {{transliteration|he|Adir}} – 'Great One'{{cite web|title=H117 – 'addiyr – Strong's Hebrew Lexicon (KJV)|url=https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H117&t=WLC|website=Blue Letter Bible|access-date=21 November 2017|archive-date=1 December 2017|archive-url=https://web.archive.org/web/20171201033218/https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H117&t=WLC|url-status=live}}
• {{transliteration|he|Adon Olam}} – 'Master of the World'
• {{transliteration|he|Aleim}} – sometimes seen as an alternative transliteration of Elohim, {{transliteration|ar|A'lim}} {{lang|ar|عليم}} in Arabic means 'who intensively knows', {{transliteration|ar|A'alim}} {{lang|ar|عالم}} means 'who knows', the verb is {{transliteration|ar|A'lima}} {{lang|ar|علم}} means 'knew', while {{transliteration|ar|Allahumma}} {{lang|ar|اللهم}} in Arabic equals to O'God and used to supplicate him for something.
• {{transliteration|he|Ani Sh'ani}} - 'I am that I am': another modern Hebrew form of "{{transliteration|he|Ehyeh asher Ehyeh}}"
• {{transliteration|he|Aravat}} (or {{transliteration|he|Avarat}}) – 'Father of Creation'; mentioned once in 2 Enoch, "On the tenth heaven is God, in the Hebrew tongue he is called {{transliteration|he|Aravat}}".
• {{transliteration|he|Av Harachamim}} – 'Father of Mercy'
• {{audio|He-AvinuMalkeinu.ogg|Avinu Malkeinu}} – 'Our Father, Our King'
• {{audio|He-Boreh.ogg|Bore}} – 'The Creator'
• {{transliteration|he|Bore Olam}} – 'Creator of the World'
• {{transliteration|he|Dibbura}} or {{transliteration|he|Dibbera}} – 'The Word (The Law)' – used primarily in the Palestinian Targums of the Pentateuch (Aramaic); e.g. Num 7:89, The Word spoke to Moses from between the cherubim in the holy of holies.
• {{transliteration|he|Ehiyeh sh'Ehiyeh}} – 'I Am That I Am': a modern Hebrew version of "{{transliteration|he|Ehyeh asher Ehyeh}}"
• {{transliteration|yi|Eibishter/Aybishter}} – 'The One Above' ({{Langx|yi|אײבערשטער}})
• {{transliteration|he|Ein Sof}} – 'Endless, Infinite', Kabbalistic name of God
• {{transliteration|he|El ha-Gibbor}} – 'God the Hero', 'God the Strong' or 'God the Warrior'. {{transliteration|ar|Allah jabbar}}, {{lang|ar|الله جبار}} in Arabic means "the God is formidable and invincible"
• {{transliteration|he|Emet}} – 'Truth' (the "Seal of God".{{Cite web |title=Yoma 69b:7-8 |url=https://www.sefaria.org/Yoma.69b.7-8 |access-date=2020-11-26 |website=Sefaria |archive-date=2021-03-01 |archive-url=https://web.archive.org/web/20210301074817/https://www.sefaria.org/Yoma.69b.7-8 |url-status=live }}{{Cite web |title=Shabbat 55a:12 |url=https://www.sefaria.org/Shabbat.55a.12 |access-date=2020-11-26 |website=Sefaria |archive-date=2020-12-03 |archive-url=https://web.archive.org/web/20201203184838/https://www.sefaria.org/Shabbat.55a.12 |url-status=live }}{{Cite web |title=Bereishit Rabbah 81:2 |url=https://www.sefaria.org/Bereishit_Rabbah.81.2 |access-date=2020-11-26 |website=Sefaria |archive-date=2020-12-03 |archive-url=https://web.archive.org/web/20201203185959/https://www.sefaria.org/Bereishit_Rabbah.81.2 |url-status=live }} [Cf.{{Cite web |title=Isaiah 44:6 |url=https://www.sefaria.org/Isaiah.44.6 |access-date=2020-11-26 |website=Sefaria |archive-date=2020-12-06 |archive-url=https://web.archive.org/web/20201206024315/https://www.sefaria.org/Isaiah.44.6 |url-status=live }}] The word is composed of the first, middle, and last letters of the Hebrew alphabet. See also Alpha and Omega#Judaism)
• {{transliteration|he|HaKadosh, Barukh Hu}} (Hebrew); {{transliteration|arc|Kudsha, Brikh Hu}} (Aramaic); {{lang|ar|تبارك القدوس}} (Arabic) – 'The Holy One, Blessed Be He'
• {{transliteration|he|Hayah, Hoveh, v'Yihye}} – 'Was, Is, and Will be'
• {{transliteration|he|Kadosh Israel}} – 'Holy One of Israel'
• {{transliteration|he|Magen Avraham}} – 'Shield of Abraham'
• {{transliteration|he|Makom}} or {{transliteration|he|HaMakom}} – literally 'The Place', perhaps meaning 'The Omnipresent' (see Tzimtzum)
• {{transliteration|he|Malbish Arumim}} – 'Clother of the Naked'
• {{transliteration|he|Matir Asurim}} – 'Freer of the Captives'
• {{transliteration|he|Mechayeh HaKol}}; In Arabic {{transliteration|ar|al-Muhyi al-Kull}} {{lang|ar|محيي الكل}} – 'Life giver to All' (Reform version of {{transliteration|he|Mechayeh Metim}})
• {{transliteration|he|Mechayeh Metim}} – 'Life giver to the Dead'
• {{transliteration|he|Melech HaMelachim}} – 'The King of Kings' or {{transliteration|he|Melech Malchei HaMelachim}} 'The King, King of Kings', to express superiority to the earthly ruler's title. The Arabic version of this is {{lang|ar|مالك الملك}} ({{transliteration|ar|Malik al-Mulk}}).
• {{transliteration|he|Melech HaOlam}} – 'The King of the World'
• {{transliteration|he|Memra d'Adonai}} – 'The Word of the {{LORD}}' (plus variations such as 'My Word') – restricted to the Aramaic Targums (the written Tetragrammaton is represented in various ways such as YYY, YWY, YY, but pronounced as the Hebrew {{transliteration|he|Adonai}})
• {{transliteration|he|Mi She'amar V'haya Ha`olam}} – 'He who spoke, and the world came into being'.
• {{transliteration|he|Netzakh Yisrael}} – 'The Glory of Israel' (1 Samuel 15:29)
• {{transliteration|he|Oseh Shalom}} – 'Maker of Peace'
• {{transliteration|he|Pokeach Ivrim}} – 'Opener of Blind Eyes'
• {{transliteration|he|HaRachaman}} – 'The Merciful One'; {{transliteration|ar|Rahman}}, {{lang|ar|رحمن}} (Arabic)
• {{transliteration|arc|Rachmana}} – 'The Merciful One' (Aramaic)
• {{transliteration|he|Ribon Kol HaOlamim}} – 'Master of all Worlds'
• {{transliteration|he|Ribono shel'Olam}} – 'Master of the World'. The Arabic version of this is {{lang|ar|رب العلمين}} ({{transliteration|ar|Rabb al-'Alamin}})
• {{transliteration|he|Ro'eh Yisra'el}} – 'Shepherd of Israel'
• {{transliteration|he|Rofeh Cholim}} – 'Healer of the Sick'
• {{transliteration|he|Shomer Yisrael}} – 'Guardian of Israel'{{bibleverse||Psalms|121:4|HE}}
• {{transliteration|he|Somech Noflim}} – 'Supporter of the Fallen'
• {{transliteration|he|Tzur Israel}} – 'Rock of Israel'
• {{transliteration|he|YHWH-Yireh}} ({{transliteration|he|Adonai-jireh}}) – 'The {{LORD}} Will Provide'{{bibleverse||Genesis|22:13–14|HE}}
• {{transliteration|he|YHWH-Rapha}} – 'The {{LORD}} that Healeth'{{bibleverse||Exodus|15:26|HE}}
• {{transliteration|he|YHWH-Niss'i}} ({{transliteration|he|Adonai-Nissi}}) – 'The {{LORD}} Our Banner'{{bibleverse||Exodus|17:8–15|HE}}
• {{transliteration|he|YHWH-Shalom}} – 'The {{LORD}} Our Peace'{{Cite web |title=Judges 6 / Hebrew - English Bible / Mechon-Mamre |url=https://mechon-mamre.org/p/pt/pt0706.htm# |access-date=2024-08-25 |website=mechon-mamre.org}}
• {{transliteration|he|YHWH-Tzevaot}} – 'The {{LORD}} of Hosts'{{bibleverse|1 Samuel|1:11||1 Samuel 1:11}}
• {{transliteration|he|YHWH-Ro'i}} – 'The {{LORD}} My Shepherd'{{bibleverse||Psalms|23:1|HE}}
• {{transliteration|he|YHWH-Tsidkenu}} – 'The {{LORD}} Our Righteousness'[http://www.redtext.com/resources/namesOFgod.asp Names of God] {{webarchive|url=https://web.archive.org/web/20110413052031/http://www.redtext.com/resources/namesOFgod.asp |date=2011-04-13 }}{{bibleverse||Jeremiah|23:6|HE}}
• {{transliteration|he|YHWH-Shammah}} ({{transliteration|he|Adonai-shammah}}) – 'The {{LORD}} Is Present'{{bibleverse||Ezekiel|48:35|HE}}
• {{transliteration|he|Yotsehr 'Or}} – 'Fashioner of Light'
• {{transliteration|he|Zokef kefufim}} – 'Straightener of the Bent'

File:Polyglot Psalter.png. Manuscript on parchment, 12th century.]]

In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional {{transliteration|he|sofer}} (scribe) who writes Torah scrolls, or {{transliteration|he|tefillin}} and {{transliteration|he|mezuzah}}. Before transcribing any of the divine titles or name, they prepare mentally to sanctify them. Once they begin a name, they do not stop until it is finished, and they 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 {{transliteration|he|genizah}} (burial place for scripture) and a new page begun.

One of the most important names is that of the {{transliteration|he|Ein Sof}} ({{lang|he|אין סוף}} 'Endless'), which first came into use after 1300 CE.{{citation |title=Encyclopaedia Judaica, 2nd ed. |publisher=Keter Publishing House |volume=VI |page=232 }}

Another name is derived from the names {{lang|he|אהיה יהוה אדוני הויה}}. By spelling these four names out with the names of the Hebrew letters ({{lang|he|אלף, הא, וו, יוד, דלת}} and {{lang|he|נון}}){{clarify|date=January 2020}} this new forty-five letter long name is produced. Spelling the letters in {{lang|he|יהוה}} (YHWH) by itself gives {{lang|he| יוד הא ואו הא}}. Each letter in Hebrew is given a value, according to gematria, and the value of {{lang|he| יוד הא ואו הא}} is also 45.{{citation needed|date=January 2020}}

The 72-fold name is derived from three verses in Exodus 14:19–21. Each of the verses contains 72 letters. When the verses are read boustrophedonically 72 names, three letters each, are produced (the {{transliteration|he|niqqud}} of the source verses is disregarded in respect to pronunciation). Some regard this name as the Shem HaMephorash.{{sfnp|Trachtenberg|1939|pp=90-98, 288ff}} The Proto-Kabbalistic book {{transliteration|he|Sefer Yetzirah}} describes how the creation of the world was achieved by manipulation of these 216 sacred letters that form the names of God.{{cn|date=April 2025}}

{{Blockquote|3 And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place. 4 Ye shall not do so unto the {{LORD}} your God.|Deuteronomy 12:3–4{{bibleverse|Deuteronomy|12:3–4|HE}}

}}

From this it is understood by the rabbis that one should not erase or blot out the name of God. The general halachic 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.{{cite web|url=http://www.shaimos.org/guidelines.htm |title=Shaimos guidelines |publisher=Shaimos.org |access-date=2011-12-05 |archive-url=https://web.archive.org/web/20111227045319/http://www.shaimos.org/guidelines.htm |archive-date=2011-12-27 }}

The words God and Lord are written by some Jews as G-d and L-rd as a way of avoiding writing any name of God out in full. 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 reference such as {{transliteration|he|Hashem}} (literally, 'the Name') may be substituted, or an abbreviation thereof, such as in {{transliteration|he|B{{'}}{{'}}H}} ({{lang|he|בְּעֶזרַת הַשֵׁם}} {{transliteration|he|B'ezrat Hashem}} 'with the help of the Name').{{Cite web |last=Davidson |first=Baruch |date=2011-02-23 |title=Why Don't Jews Say G‑d's Name? - On the use of the word "Hashem" - Chabad.org |url=https://www.chabad.org/library/article_cdo/aid/1443443/jewish/Why-Dont-Jews-Say-Gds-Name.htm |access-date=2023-04-15 |website=Chabad.org |archive-date=2023-04-15 |archive-url=https://web.archive.org/web/20230415162249/https://www.chabad.org/library/article_cdo/aid/1443443/jewish/Why-Dont-Jews-Say-Gds-Name.htm |url-status=live }}

{{See also|Tetragrammaton#Written prohibitions|:de:G'tt{{!}}G'tt [de]}}

{{Portal|Judaism}}

• Ancient of Days
• Baal Shem
• Besiyata Dishmaya
• Names of God
• Names of God in Zoroastrianism
• Names of God in Christianity
• Names of God in Islam
• Names of God in Sikhism
• Naming taboo (a similar prohibition in China)
• Sacred Name Bibles
• Ten Commandments
• Vishnu Sahasranama

{{Reflist|group=n}}

{{Reflist|colwidth=30em}}{{Notelist}}

• {{citation |title=Britannica Encyclopedia of World Religions |editor-last=Frassetto |editor-first=Michael |display-editors=0 |date=2006 |publisher=Encyclopædia Britannica |location=New York |url=https://books.google.com/books?id=dbibAAAAQBAJ |ref={{harvid|BEWR|2006}} |isbn=978-1-59339-491-2 }}.
• {{citation |editor-last=Olmo Lete |editor-first=Gregorio del |editor2-last=Sanmartin |editor2-first=Joaquin |editor3-last=Watson |editor3-first=Wilfred G.E. |display-editors=0 |title=Diccionario de la Lengua Ugarítica, 3rd ed. |url=https://books.google.com/books?id=bh6oBgAAQBAJ |date=2015 |location=Leiden |publisher=translated from the Spanish for E.J. Brill as A Dictionary of the Ugaritic Language in the Alphabetic Tradition (Ser. Handbuch der Orientalistik [Handbook of Oriental Studies], Vol. 112) |isbn=978-90-04-28864-5 |ref={{harvid|DULAT|2015}} }}.
• {{citation |last=Herrmann |first=Wolfgang |contribution=Baal |contribution-url=https://books.google.com/books?id=yCkRz5pfxz0C&pg=PA132 |editor-last=Toorn |editor-first=Karel van der |editor-link=Karel van der Toorn |editor2-last=Becking |editor2-first=Bob |editor3-last=Horst |editor3-first=Pieter Willem van der |editor3-link=Pieter Willem van der Horst |display-editors=0 |title=Dictionary of Deities and Demons in the Bible, 2nd ed. |location=Grand Rapids |publisher=Wm. B. Eerdmans Publishing |date=1999 |pages=132–139 |title-link=Dictionary of Deities and Demons in the Bible }}.
• {{citation |last=Pope |first=Marvin H. |contribution=Baal Worship |contribution-url=https://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0003_0_01786.html |title=Encyclopaedia Judaica, 2nd ed. |volume=III |date=2006 |location=New York |publisher=Thomas Gale |editor-last=Skolnik |editor-first=Fred |editor-link=Fred Skolnik |editor2-first=Michael |editor2-last=Berenbaum |editor2-link=Michael Berenbaum |editor3-last=Baskin |editor3-first=Judith |display-editors=0 |isbn=978-0-02-865928-2 }}.
• {{citation |first=Joshua |last=Trachtenberg |title= Jewish Magic and Superstition |publisher=Behrman's Jewish Book House |year=1939 |via=The Internet Sacred Text Archive |url=http://sacred-texts.com/jud/jms/index.htm}}.
• {{citation |editor-last=Tenney |editor-first=Merrill C. |editor2-last=Barabas |editor2-first=Stevan |editor3-last=DeVisser |editor3-first=Peter |display-editors=0 |date=1963 |publisher=Zondervan Publishing House |location=Grand Rapids |isbn=978-0-310-23560-6 |title=The Zondervan Pictorial Bible Dictionary |ref={{harvid|ZPBD|1963}} }}.

• {{citation | last=Sameth | first=Mark | title=The Name: A History of the Dual-gendered Hebrew Name for God | publisher=Wipf & Stock | publication-place=Eugene, Oregon | date=2020 | isbn=978-1-5326-9385-4 | oclc=1191710825}}.

{{external links|date=April 2025}}

• [http://www.chabad.org/search/keyword.asp?scope=6198&kid=2276 God's names in Jewish thought and in the light of Kabbalah]
• [http://www.exodus-314.com The Name of God as Revealed in Exodus 3:14—an explanation of its meaning.]
• [https://web.archive.org/web/20080111200434/http://www.princeton.edu/~aamihay/Divine_Names.html Bibliography on Divine Names in the Dead Sea Scrolls]
• [http://jewishencyclopedia.com/view.jsp?artid=52&letter=N&search=Names%20of%20God Jewish Encyclopedia: Names of God]
• [http://torahmusic.wordpress.com/2011/01/06/ehyeh-asher-ehyeh/ "Ehyeh Asher Ehyeh" – Song and Video of Ancient Yemenite Prayer From the Diwan]
• {{cite web|url=http://www.yahweh.org/publications/sny/sacrednm.pdf/ |title=The Sacred Name Yahweh |publisher=Qadesh La Yahweh Press |author=R. Clover |archive-url=https://web.archive.org/web/20070615070439/http://www.yahweh.org/publications/sny/sacrednm.pdf |archive-date=June 15, 2007 }}

{{Jews and Judaism}}

{{Names of God}}

{{Theology}}

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{{DEFAULTSORT:Names Of God In Judaism}}

Category:Deities in the Hebrew Bible

Category:Hebrew Bible words and phrases

Category:Language and mysticism