*JEHOVAH

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Exo 3:10-14, “And now come, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt.” But Moses said to God, “Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt?”

And He said, “Assuredly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain.” Then Moses said to God, “Behold, I am going to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ Now they may say to me, ‘What is His name?’ What shall I say to them?”

And God said to Moses, “I AM WHO I AM”; and He said, “This is what you shall say to the sons of Israel: ‘I AM has sent me to you.’”

Benson Commentary

Exodus 3:14. God said — Two names God would be known by: 1st, A name that speaks what he is in himself, I AM THAT I AM. The Septuagint renders the words ειμι ο ων, I AM the existing Being, or HE WHO IS; and the Chaldee, I AM HE WHO IS, and WHO WILL BE. That is, I am He that enjoys an essential, independent, immutable, and necessary existence, He that IS, and WAS, and IS TO COME. It explains his name Jehovah, and signifies, 1st, That he is self- existent: he has his being of himself, and has no dependance on any other. And being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and blessedness. 2d, That he is eternal and unchangeable: the same yesterday, to-day, and for ever. For the words are with equal propriety rendered, I WILL BE WHAT I AM, or, I AM WHAT I WILL BE, or, I WILL BE WHAT I WILL BE. Other beings are, and have been, and shall be; but because what they have been might have been otherwise, and what they are might possibly not have been at all, and what they shall be may be very different from what now is therefore their changeable, dependant, and precarious essence, which to-day may be one thing, to- morrow another thing, and the next day possibly nothing at all, scarce deserves the name of being. There is another consideration which makes this name peculiarly applicable to God, namely that he is the fountain of all being and perfection, and that from him all things have derived their existence; so that it is he alone that has life in himself: and no creature, of whatever rank or order, has so much as an existence of its own: For in him we live, and move, and have our being. And though divers of God’s attributes are, through his goodness, participated by his creatures, yet because they possess them in a way so inferior to that transcendent, peculiar, and divine manner in which they belong to God, the Scriptures seem absolutely to exclude created beings from any title to those attributes.
Thus our Saviour says, There is none good but one, that is God. Thus St. Paul terms God the only Potentate, though the earth be shared by several potentates; and the only wise God, though many men and the holy angels are wise. And thus he describes him as one who only hath immortality, although angels and human souls are also immortal. In so incommunicable a manner does the superiority of God’s nature make him possess those very excellences which the diffusiveness of his goodness has induced him to communicate. 3d, That he is faithful and true to all his promises, unchangeable in his word, as well as in his nature; and not a man that he should lie. Let Israel know this; I AM hath sent me unto you.

God had a mission for Moses to bring the sons of Israel out of Egypt. It was no small matter. First Moses thought he was unworthy for the mission. When God assured Moses He would be with him. Then Moses realized that he didn’t even know the name of God. For the first time the true and living God revealed His name to Moses, I AM WHO I AM. The awsome name of God added more mental burden to Moses.

Exo 3:15, “God furthermore said to Moses, “This is what you shall say to the sons of Israel: ‘The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is My name forever, and this is the name for all generations to use to call upon Me.”

The mind of mankind is so limited, God further explained, Exo 6:3, “And I appeared to Abraham, to

Isaac, and to Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.”

Gen 2:4, “These are the generations of the heavens and of the earth when they were created, in the day that the LORD God

made the earth and the heavens.”

Cambridge Bible for Schools and Colleges

These are the generations … created] These words, as they stand here, seem to form a summary of the preceding account of the Creation. Elsewhere, however, the phrase “These are the generations, &c.” is the formula employed in P as a heading, title, or superscription, to introduce the passage that follows. Cf. Genesis 5:1, “The generations of Adam,” Genesis 6:9 (Noah), Genesis 10:1 (The Sons of Noah), Genesis 11:10 (Shem), 27 (Terah), Genesis 25:12 (Ishmael). The conjecture has been made that the formula “These are the generations, &c.” originally stood at the beginning of ch. 1, and was transferred to its present place, either, in order that the book might begin with the word b’rêshîth (= “In the beginning”), or to obtain a sentence which would serve both as an epitome of the opening section and as a link with the one that follows.
generations] Heb. tô-l’-dôth = “successions by descent,” usually meaning “the chronicles,” or “genealogies,” of persons and families, is here metaphorically applied to “the heaven and the earth” in the sense of the “history” of their origin and their offspring. LXX, therefore, gives an explanatory rendering, αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς.
It is quite a different word from that found, e.g. in Genesis 15:16, “in the fourth generation” (Heb. dôr, LXX γενέα).
created] This word closes the first section of the book, and there should be a full stop after it. The next section, giving another narrative, at of the creation of man and of Paradise, opens with the words “In the day that.”
The first section has been derived from the materials of the Priestly Code (P), the second is from the Prophetic Writing (J). The styles which characterize the two sources offer a marked contrast.
4b–7. The Creation of Man
4. in the day that] There is no allusion here to the Days of Creation. It is simply the vivid Hebrew idiom for “at the time when.”
the Lord God] The Hebrew words “Jahveh Elohim” are used in this section for the Almighty. On the Sacred Names, see Introduction. The use of JHVH, the Name of the God of Israel (Exodus 3) which the Jews in reverence forbore to pronounce, and which received, in the 16th century, the wholly erroneous pronunciation of “Jehovah,” is one of the characteristics of the writing of J. In the previous section, Genesis 1:1 to Genesis 2:4 a, the Sacred Name is “Elohim” = “God”; and the use of “Elohim” is prevalent in the P Narratives of Gen. In the present section, Genesis 2:4 b–3:24, the Sacred Name is a combination of Jahveh and Elohim, i.e. Jehovah (= Lord) and “God.” In the next section, the story of Cain and Abel, Jehovah alone is used; throughout the rest of Genesis we find either Jehovah or Elohim alone. The combination of the two Sacred Names is elsewhere of exceedingly rare occurrence. How to account for it in the present passage, is a problem to which no certain answer can be given. The theory that “God” (Elohim) is used for the God of Nature, and Lord (Jehovah) for the God of Revelation, in unsupported by the facts: e.g. “God” (Elohim) is the name used of the Deity in ch. 17 at the establishment of the covenant of circumcision: the Lord (Jahveh) is the name used at the destruction of the cities or the Plain (Genesis 19:1-28, see note on Genesis 19:29). There seems no reason to assign any doctrinal ground for the exceptional usage.
It should most probably be attributed to the handiwork of the compiler. On the first occasion in which the sacred title of the God or Israel was used, he wished to emphasize the fact that Jehovah and the Elohim of Creation were one and the same.
Another suggestion has been made, that the Paradise Narrative was current in two versions, in one of which the Sacred Name was Jahveh, in the other Elohim, and that the compiler who was acquainted with both versions left a trace of the fact in the combined names. But the compiler has not resorted to any such expedient elsewhere.
earth and heaven] An unusual order of words, found only in Psalm 148:13.”
By the way I feel strongly to condemn YHWH Tattoo Design Ideas. The Holy Name of God is no tattoo design ideas at the same time God prohits the practice of tattoo. Lev 19:28,

“You shall not make any cuts in your body for the dead, nor make any tattoo marks on yourselves: I AM the LORD.”

Many Christians are fooled by the American popular culture did not know God prohibits the practice of tatto. American pastors do a poor job of informing the public that tattoo is forbidden by God.

The following are some of the names of Jehovah:

1.) Jehovah Jireh (The Lord will provide)

Gen 22:9-14, “And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.

And Abraham stretched forth his hand, and took the knife to slay his son.

And the angel of Jehovah called unto him out of Heaven, and said, Abraham, Abraham: and he said, Here am I.

And he said, Lay not thy hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from Me.

And Abraham lifted up his eyes, and looked, and, behold, behind him a ram caught in the thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of Jehovah it shall be provided.”

Ellicott’s Commentary for English Readers

Jehovah-jireh.—That is, Jehovah will provide. In Genesis 22:8, Abraham had said “Elohim-jireh,” God will provide. He now uses Jehovah as the equivalent of Elohim. It is added that hence arose a proverb “In the mount of the Lord it shall be seen,” or rather, In the mount of Jehovah it shall be provided.—The verb literally means to see, or, to see to a thing, and the sense of the proverb plainly is that in man’s necessity God will Himself see to it, and provide due help and deliverance. The Samaritan, Syriac and Vulg. have a better reading, namely, “In the mount Jehovah will provide.” This makes no change in the consonants, which alone are authoritative, but only in the vowels, which were added since the Christian era, and represent the tradition of the Jewish school of Tiberias. The LXX., without changing the vowels, translate, “In the mount Jehovah shall be seen,” which would be a prophecy of the manifestation of Christ. The other two renderings, besides their general proverbial sense, point onward to the providing upon this very spot of the sacrifice that was to take away the sins of the world (comp. Isaiah 53:5).

But when and how did this grow into a proverb? and who added this note? It may have been inserted by Moses when he arranged these marvellous. documents; less probably by Ezra and the men of the Great Synagogue, when they collected and revised the several books of Holy Scripture after the exile. In either case, the proverb is a national testimony to the genuineness of the record, and proves that the facts narrated in it were so impressed upon the memory of Abraham’s descendants, as to shape their thoughts and language.”

A personal experience illustrated how God provided. I got very ill infected by mosquitoes. I went back home when my parents had moved to another mission. I asked the pastor to buy airplane ticket for me. To my amazement God provided exactly the amount given by annoymous brothers and sisters.

2.) Jehovah Rapha (The Lord heals)

Exo 15:26, “saying, “If you will diligently listen

and pay attention to the voice of the LORD your God, and do what is right in His sight, and listen to His commandments, and keep [foremost in your thoughts and actively obey] all His precepts and statutes, then I will not put on you any of the diseases which I have

put on the Egyptians; for I am Jehovah Rapha (who heals you).

Benson Commentary

Exodus 15:26. If thou wilt diligently hearken to the voice of the Lord thy God, &c. — He here states the substance of what he required of them. For as yet he did not load them with that grievous yoke of ceremonies, which he thought fit afterward to lay upon them, for the hardness of their hearts, or because they showed themselves incapable of a more liberal and ingenuous service. And to this the words of the Lord by Jeremiah seem to refer, Jeremiah 7:22-23, “I spake not to your fathers in the day I brought them out of the land of Egypt, concerning burnt-offerings, or sacrifices,” &c. I will put none of these diseases upon thee — Either such preternatural plagues as God had inflicted on the Egyptians, or the diseases which were peculiar to Egypt, and most frequent in that country, such as the leprosy and other cutaneous diseases. This intimates that if they were disobedient, the plagues which they had seen inflicted on their enemies should be brought on them. The threatening is implied only, but the promise is expressed. I am the Lord that healeth thee — That preserves thee in health, as well as heals thy diseases.”

Isa 53:5, “But He was pierced for our offenses,

He was crushed for our wrongdoings;

The punishment for our well-being was laid upon Him,

And by His wounds we are healed.”

True to the Scriptures, all Christians of all generations believe God can heal, God heals. But it is not always God’s will to heal. The proof? 2Co 12:7-9,

“Because of the extraordinary greatness of the revelations, for this reason, to keep me from exalting myself, there was given to me a thorn in the flesh, a messenger of Satan to torment me—to keep me from exalting myself! Concerning this I pleaded with the Lord three times that it might leave me. And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.” My brothers and sisters of Pentecostalism err in two counts: It is not always God’s will to heal. Secondly, Pentacolists over emphasize the body over the soul and the spirit. Even if you are healed, you can be sick again because your body is mortal. We will not have a spiritual body until the Lord comes.

3.) Jehovah Shammah (The Lord is there)

Eze 48:35, “The city shall be eighteen thousand

cubits all around; and the name of the city from that day shall be, ‘The LORD is there.’”

Benson Commentary

Ezekiel 48:35. The name of the city from that day shall be, The Lord is there — It is very frequently said in Scripture, that a person or thing should be called by a certain name, when it was to be invested with qualities which might entitle it to that denomination. Thus Isaiah, foretelling the coming of the Messiah, says, His name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace, because he was to possess the qualities which should serve as a foundation for all those titles. In like manner, 2 Samuel 12:25, it is said, that Solomon should be called Jedidiah, or, the Beloved of the Lord; and, Isaiah 1:26; Isaiah 62:4; Isaiah 62:12, that Jerusalem should be called The City of Righteousness, The Faithful City, Hephzibah, or the Lord’s Delight, Sought Out, A City not forsaken. Not that it was to quit its ancient name, and assume all these; but it was to be crowned with the favours of heaven in such a manner as to draw upon itself all these honourable titles. Here the prophetic declaration, that the name of the city should be THE LORD IS THERE, might be intended to signify, 1st, That the captives, after their return, should have manifest tokens of God’s presence with them, and of his residence among them, both in his ordinances and in his providences; so that they should have no occasion to ask, as their fathers did, Is the Lord among us or not? for they should see and acknowledge that he was among them of a truth. And then, though their troubles should be many and threatening, they would be like the bush which burned, but was not consumed, because the Lord was there. More especially it was meant to signify, 2d, That the gospel church should have the presence of God in it; though not in the Shechinah, or cloud of glory, as of old, yet in a token no less sure, namely, that of the Holy Spirit in his gifts and graces. Where the gospel is faithfully preached, gospel ordinances duly administered, and God worshipped in the name of Jesus Christ only, it may be truly said, The Lord is there; for, faithful is he that hath promised, and will fulfil his word, Lo, I am with you always, even unto the end of the world. The Lord is in his church, to rule and govern it, to protect and defend it, and graciously to own, accept, and bless his sincere worshippers, and to show himself nigh unto them in all that they call upon him for. This should engage us to keep close to the communion of saints, and not to forsake the assembling of ourselves together; for where two or three are met in the name of Jesus, he is there. Nay, the Lord is present with and in every true and genuine Christian: God dwells in him, and he in God. It may be truly said of every one who has a living principle of grace in his soul, The Lord is there. And, as this is the chief privilege, glory, and happiness of the church militant, that the Lord is present with and in her; Song of Solomon , 3 d, It is the principal blessing of the church triumphant. That the pure in heart shall there see God; shall see his face, and his name shall be on their foreheads; that God himself, who sits on the throne, shall be with them, and dwell among them, (Revelation 7:2, and Revelation 21:3,) is the crowning blessing of the heavenly city, and the consummation of the felicity of all its inhabitants. For in his presence is fulness of joy, and at his right hand are pleasures for evermore. Let us therefore give all diligence to secure to ourselves a place in that city, that we may be for ever with the Lord..”

4.) Jehovah Rohi (The Lord is my Shepherd)

Psa 23:1-6, “A Psalm of David.

The LORD is my shepherd, I will not be in need.

He lets me lie down in green pastures;

He leads me beside quiet waters.

He restores my soul;

He guides me in the paths of righteousness

For the sake of His name.

Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You have anointed my head with oil; my cup

overflows. Certainly goodness and faithfulness will follow me all the days of my life, and my dwelling will be in the house of the LORD forever.”

Barnes’ Notes on the Bible

The Lord is my shepherd – Compare Genesis 49:24, “From thence is the shepherd, the stone of Israel;” Psalm 80:1, “Give ear, O Shepherd of Israel.” See also the notes at John 10:1-14. The comparison of the care which God extends over his people to that of a shepherd for his flock is one that would naturally occur to those who were accustomed to pastoral life. It would be natural that it should suggest itself to Jacob Genesis 49:24, and to David, for both of them had been shepherds. David, in advanced years, would naturally remember the occupations of his early life; and the remembrance of the care of God over him would naturally recall the care which he had, in earlier years, extended over his flocks. The idea which the language suggests is that of tender care; protection; particular attention to the young and the feeble (compare Isaiah 40:11); and providing for their wants. All these things are found eminently in God in reference to his people.

I shall not want – This is the main idea in the psalm, and this idea is derived from the fact that God is a shepherd. The meaning is, that, as a shepherd, he would make all needful provision for his flock, and evince all proper care for it. The words shall not want, as applied to the psalmist, would embrace everything that could be a proper object of desire, whether temporal or spiritual; whether pertaining to the body or the soul; whether having reference to time or to eternity. There is no reason for supposing that David limited this to his temporal necessities, or to the present life, but the idea manifestly is that God would provide all that was needful for him always. Compare Psalm 34:9, “There is no want to them that fear him.” This idea enters essentially into the conception of God as the shepherd of his people, that all their real wants shall be supplied.”

5.) Jehovah Shalom (The Lord is Peace)

Jdg 6:22, “When Gideon perceived that he was the angel of the LORD, he said, “Oh, Lord GOD! For I have seen the angel of the LORD face to face!” But the LORD said to him, “Peace to you, do not be afraid; you shall not die.” Then Gideon built an altar there to the LORD and named it The LORD is Peace. To this day it is still in Ophrah of the Abiezrites.”

Matthew Henry’s Concise Commentary

6:11-24 Gideon was a man of a brave, active spirit, yet in obscurity through the times: he is here stirred up to undertake something great. It was very sure that the Lord was with him, when his Angel was with him. Gideon was weak in faith, which made it hard to reconcile the assurances of the presence of God with the distress to which Israel was brought. The Angel answered his objections. He told him to appear and act as Israel’s deliverer, there needed no more. Bishop Hall says, While God calls Gideon valiant, he makes him so. God delights to advance the humble. Gideon desires to have his faith confirmed. Now, under the influences of the Spirit, we are not to expect signs before our eyes such as Gideon here desired, but must earnestly pray to God, that if we have found grace in his sight, he would show us a sign in our heart, by the powerful working of his Spirit there, The Angel turned the meat into an offering made by fire; showing that he was not a man who needed meat, but the Son of God, who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. Hereby a sign was given to Gideon, that he had found grace in God’s sight. Ever since man has by sin exposed himself to God’s wrath and curse, a message from heaven has been a terror to him, as he scarcely dares to expect good tidings thence. In this world, it is very awful to have any converse with that world of spirits to which we are so much strangers. Gideon’s courage failed him. But God spoke peace to him.”

Rom 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”

Sinners can never have peace with the Holy God. Christians are saved by grace through faith in Jesus Christ. Because Jesus Christ died for our sins, we have peace with God.

Eph 2:14, “For He Himself is our Peace, who made both groups into one and broke down the barrier of the dividing wall.”

Jesus Christ is our Peace, who made Jewish and Gentile believers into one and broke down the barrier of the dividing wall.

Ellicott’s Commentary for English Readers

(2 b.) Ephesians 2:14-18 pass on from the description of the call of the heathen to personal union with God in Christ, to dwell on the perfect unity and equality of Jew and Gentile with each other in Him, and the access of both to the Father.

He (Himself) is our peace.—There is clearly allusion, as to the many promises in the Old Testament of the “Prince of Peace” (Isaiah 9:5-6, et al.), so still more to the “Peace of Earth” of the angelic song of Bethlehem, and to the repeated declarations of our Lord, such as, “Peace I leave with you: My peace I give unto you.” Here, however, only is our Lord called not the giver of peace, but the peace itself—His own nature being the actual tie of unity between God and mankind, and between man and man. Through the whole passage thus introduced there runs a double meaning, a declaration of peace in Christ between Jew and Gentile, and between both and God; though it is not always easy to tell of any particular expression, whether it belongs to this or that branch of the meaning, or to both. It is well to compare it with the obvious parallel in Colossians 2:13-14, where (in accordance with the whole genius of that Epistle) there is found only the latter branch of the meaning, the union of all with the Head, not the unity of the various members of the Body.

Who hath made both one, and hath broken down the middle wall of partition between us.—In this verse the former subject is begun. The reunion of Jew and Gentile is described in close connection with the breaking down of “the middle wall of the partition” (or, hedge). The words “between us” are not in the original, and Chrysostom interprets the partition as being, not between Jew and Gentile, but between both and God. But the former idea seems at any rate to predominate in this clause. Whether “the middle wall of the hedge” refers to the wall separating the court of the Gentiles from the Temple proper (Jos. Ant. xv. § 5), and by an inscription denouncing death to any alien who passed it (see Lewin’s St. Paul, vol. ii., p. 133), or to the “hedge” set about the vineyard of the Lord (Isaiah 5:2; comp. Matthew 22:33)—to which probably the Jewish doctors alluded when they called their ceremonial and legal subtleties “the hedge” of the Law—has been disputed. It may, however, be noted that the charge of bringing Trophimus, an Ephesian, beyond that Temple wall had been the cause of St. Paul’s apprehension at Jerusalem (Acts 21:29), and nearly of his death. Hence the Asiatic churches might well be familiar with its existence. It is also notable that this Temple-partition suits perfectly the double sense of this passage: for, while it was primarily a separation between Jew and Gentile, it was also the first of many partitions—of which the “veil of the Temple” was the last—cutting all men off from the immediate presence of God. At our Lord’s death the last of these partitions was rent in twain; how much more may that death be described as breaking down the first!”

6.) Jehovah Tsidkenu (The Lord is Our Righteousnes)

Jer 23:5-6, “Behold, the days are coming,” declares the LORD, “When I will raise up for David a righteous Branch; and He will reign as king and

act wisely and do justice and righteousness in the land. In His days Judah will be saved, and Israel will live securely; and this is His name by which He will be called,‘The LORD Our Righteousness.’

Matthew Poole’s Commentary

During the reign and kingdom of the Messias (whose kingdom is an everlasting kingdom) the people of God, typified by Judah and Israel, the true Israel of God, those that are Jews indeed, shall be saved with a spiritual salvation; for he was therefore called Jesus, because he was to save his people from their sins, Matthew 1:21, and God will be a special protection to them. The name wherewith this Branch shall be called shall be,
The Lord our Righteousness. Some have applied this to the people, as if the people should be so called, or should say, The Lord hath dealt graciously with us; or, In the Lord we have righteousness. But this will appear but the new invention of some who either cannot or will not understand how Christ should be his people’s righteousness, those who consider not that it is the Branch which was before spoken of, and that the word people is not to be found going before; there is indeed a mention of Judah and Israel, but surely they were not to be other men’s righteousness, and if that had been the prophet’s meaning, he would not have said, The Lord our, but the Lord their righteousness. Nor is the only place where Christ is called our righteouness, 1 Corinthians 1:30. This place is an eminent proof of the Godhead of Christ, he is here called Jehovah; and what is proper to God alone, viz. to justify, is here applied to Christ. The prophet saith Christ shall be so called, that is, by his people, who should believe in him and trust in him alone for that righteousness wherein they should at the last day stand before God: thus he was to bring in everlasting righteousness, Daniel 9:24. He, who knew no sin, was made sin (that is, a sacrifice for sin) for us, that we might be-made the righteousness of God in him.”

Rom 1:17, “For in it the righteousness of God is revealed from faith to faith; as it is written: “BUT THE RIGHTEOUS ONE WILL LIVE BY FAITH.”

7.) Jehovah Nissi – The Lord My Banner

Exo 17:15, “And Moses built an altar and named it The LORD is My Banner.”

It means the Lord wars against Amalek for

the sons of Israel and gives victory.

Ellicott’s Commentary for English Readers

Moses built an altar.—Primarily, no doubt, to sacrifice thank-offerings upon it, as an acknowledgment of the Divine mercy in giving Israel the victory. But secondarily as a memorial—a monument to commemorate Israel’s triumph.

And called the name of it Jehovah-nissi.—Jacob had named an altar “El-Elohe-Israel” (Genesis 33:20); but otherwise we do not find altars given special names. When an altar was built as a memorial, the purpose would be helped by a name, which would tend to keep the event commemorated in remembrance. Jehovah-nissi—“the Lord is my banner”—would tell to all who heard the word that here there had been a struggle, and that a people which worshipped Jehovah had been victorious. It is not clear that there is any reference to “the rod of God” (Exodus 17:9) as in any sense the “banner” under which Israel had fought. The banner is Jehovah Himself, under whose protection Israel had fought and conquered.”

In other words, The Lord is our Victory.

8.) Jehovah Mekoddishkem – The Lord Who Sanctifies You

Matthew Henry’s Concise Commentary

20:1-9 Are we shocked at the unnatural cruelty of the ancient idolaters in sacrificing their children? We may justly be so. But are there not very many parents, who, by bad teaching and wicked examples, and by the mysteries of iniquity which they show their children, devote them to the service of Satan, and forward their everlasting ruin, in a manner even more to be lamented? What an account must such parents render to God, and what a meeting will they have with their children at the day of judgment! On the other hand, let children remember that he who cursed father or mother was surely put to death. This law Christ confirmed. Laws which were made before are repeated, and penalties annexed to them. If men will not avoid evil practices, because the law has made these practices sin, and it is right that we go on that principle, surely they should avoid them when the law has made them death, from a principle of self-preservation. In the midst of these laws comes in a general charge, Sanctify yourselves, and be ye holy. It is the Lord that sanctifies, and his work will be done, though it be difficult. Yet his grace is so far from doing away our endeavours, that it strongly encourages them. Work out your salvation, for it is God that worketh in you.”

Rom 6:22, “But now having been freed from sin and enslaved to God, you derive your benefit, resulting

in sanctification, and the outcome, eternal life.”

Cambridge Bible for Schools and Colleges

now] i.e. as things are, by Divine mercy.
to God] The real Master of the justified. The figures, “Obedience,” “Righteousness,” “Rule of Doctrine,” &c., are now laid aside, that He to whom they refer may at last appear in the Divine simplicity of His ownership over the soul.
ye have your fruit] The verb, by position, is emphatic. “You now have, what you then lacked, namely fruit; ‘your’ fruit, a real and happy profit and result from your new principle.”
unto holiness] unto sanctification; see on Romans 6:19. The “fruit” amounted to, consisted in, a steady course of self-denial and conflict against sin.
everlasting life] i.e. in this context, the bliss of the life to come; the “sight of the Lord” which is attained only by the path of “sanctification” (Hebrews 12:14); being, as it is, the issue and crown of the process.—Here, as in many other cases, note the varying reference of a single phrase. “Eternal life” is sometimes viewed as present (John 3:36; John 5:24😉 sometimes, and more often, as future (e.g. John 4:36). In the first case it is the grace of regeneration, in the second, the developement of this in the glory to come.”

Lev 20:8, “So you shall keep My statutes and practice them; I AM the LORD who sanctifies you.”

Matthew Henry’s Concise Commentary

1Co 1:30, “But it is due to Him that you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption.”

9.) Jehovah Sabaoth – The Lord of Hosts

1Sa 1:3, “Now this man would go up from his city yearly to worship and to sacrifice to the LORD of armies in Shiloh. And the two sons of Eli, Hophni and Phinehas, were priests to the LORD there.”

Ellicott’s Commentary for English Readers

Went up out of his city yearly.—The He brew expression rendered yearly, is found in Exodus 13:10, and there refers to the Feast of Unleavened Bread, the Passover. There is little doubt but that this great national festival is here referred to. It was the Passover that the whole family were accustomed to keep at the sanctuary of the Eternal. The writer places in strong contrast the piety and devotion which evidently still existed in the family life of many in Israel with the fearful disorders and crime which disfigured the priestly life in those days. There were not a few, doubtless, in Israel who, like Elkanah and his house, honoured the name of the Lord, while the recognised rulers and religious guides of the people, like the sons of Eli the high priest, too often lived in open and notorious sin.

Unto the Lord of hosts.—This is the first time in the Old Testament Book that we find the well-known appellation of the Eternal “Jehovah Sabaoth,” Lord of hosts.

It is computed that this title of God occurs 260 times in the Old Testament, but it is not found in any of the books written or compiled before this time. In the New Testament it is only once used (see James 5:4).

The glorious title, with which Isaiah, who uses it some sixty times, and Jeremiah some eighty times, have especially made us familiar, represented Jehovah, the Eternal One, as ruler over the heavenly hosts: that is, over the angels and the stars; the stars being conceived to be the dwelling-places of these deathless beings.

The idea of their invisible God-Friend being the sovereign Master of a host of those innumerable glorious beings usually known as angels, or messengers, was no strange one to Hebrew thought. For instance, already in the story of Jacob we find the patriarch calling the angels who appeared to him the “camp of God”(Genesis 32:1-2).

In the blessing of Moses in the magnificent description of the giving of the law on Sinai (Deuteronomy 33:2), we read of “ten thousands of saints” (Kodesh). The glorious Angel who allowed Joshua to worship him under the towers of Jericho (Joshua 5:14) speaks of himself as “captain or prince of the host of the Lord.” It is especially noteworthy that here in these Books of Samuel, which tell of the establishment of an earthly sovereignty over the tribes, this stately title of the real King in Israel, which afterwards became so general, first appears. It was the solemn protest of Samuel and his school against any eclipsing of the mighty but invisible sovereignty of the Eternal by the passing splendours and the outward pomp of an earthly monarchy set up over the people.

It told also the strange and the alien peoples that the God who loved Israel was, too, the star ruler, the Lord of the whole universe, visible and invisible.

In Shiloh.—That is, rest. This sacred city was situated in Ephraim. It became the sanctuary of Israel in the time of Joshua, who pitched the tent of the Tabernacle there. Shiloh, as the permanent seat of the Ark and the Tabernacle, was the religious centre of Israel during the whole period of the judges. On rare occasions the sacred tent, and all or part of the holy furniture, seems to have been temporarily moved to such places as Mizpah and Bethel, but its regular home was Shiloh. At the time of the birth of Samuel, and during his younger days, the high priest resided there, and the religious families of the people were in the habit of making an annual pilgrimage to this, the central sanctuary of the worship of Jehovah.

The priests of the Lord.—The mention of these two priests of the Lord by no means suggests that the ritual of the Tabernacle had become so meagre and deficient as only to require the services of two or three ministers: indeed, the contrary is signified by the description of one portion only of the ceremonies given in the next chapter. These two, Hophni and Phinehas, are here alluded to specially by name. First, on account of their rank and connection with the high priest Eli, to whose high dignity one of the brothers would probably succeed. Secondly, because these unhappy men figured in one of the great historical disasters of the people. Thirdly, the writer, out of many servants of the sanctuary, chose two prominent figures to illustrate the terrible state of corruption into which the priesthood had fallen. Bishop Wordsworth here draws a curious but suggestive lesson. “Although Hophni and Phinehas were among the priests, yet Elkanah and Hannah did not separate themselves from the service of the sanctuary when they ministered—a lesson against schism.”

Jas 5:4, “Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of armies.”

1Sa 17:45, “Then David said to the Philistine, “You come to me with a sword, a spear, and a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have taunted.”

2Sa 5:10, “David became greater and greater, for the LORD God of hosts was with him.”

10.) Jehovah Roi – The Lord Sees

Gen 16:13, “Then she called the name of the LORD

who spoke to her, You are a God who sees”; for she said, “Have I even remained alive here after seeing

Him?”

Cambridge Bible for Schools and Colleges

13. the Lord that spake unto her] These words definitely identify the Angel with a manifestation of the Almighty; see Genesis 16:7.
Thou art a God that seeth] LXX Σὺ ὁ Θεὸς ὁ ἐφιδών με, Lat. Tu Deus qui vidisti me. Hagar designates the Divine Person who had spoken to her, by the name Êl, with the epithet, or attribute, of “Vision”: see note on Genesis 14:18. She says, “Thou art Êl roi,” i.e. “a God of Seeing,” or “of Vision.” The familiar rendering, “Thou God seest me,” is, with our present text, incorrect.
Have I even here looked after him that seeth me] According to this rendering, the emphasis is on the words “even here.” The meaning is, “have I, even here, in the wilderness, met God? and, though I knew Him not, yet, after He had gone, I perceived that it was He.” The awkwardness of the phrase, “after him,” is obvious. The difficulty of the passage was realized at a very early time: LXX καὶ γὰρ ἐνώπιον εἶδον ὀφθέντα μοι, Lat. profecto hic vidi posteriora videntis me (explaining the clause from Exodus 33:23).
On the assumption that the text is corrupt, Wellhausen conjectures “have I seen [God, and remained alive] after [my] vision,” reading Elohim for halôm, and inserting va-eḥi. This gives a good sense; but is rendered doubtful by the alteration of the unusual word halôm (= “even hither”).
Similarly, Ball conjectures “Have I even seen God, and survived?” (S.B.O.T.) It may be assumed that Hagar’s utterance denoted joy and thankfulness for having seen Jehovah, and for having lived afterwards. Cf. Genesis 32:30; Exodus 3:6; Exodus 19:21; Jdg 13:22; 1 Samuel 6:19.

1Sa 16:7, “But the LORD said to Samuel, “Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as man sees, for man looks at the outward

appearance, but the LORD looks at the heart.”

Lam 3:50, “Until the LORD looks down and sees from

Heaven.”

11.) Jehovah Elohim – The Eternal Creator

Gen 2:4, “This is the account of the Heavens and the earth when they were created, in the day that the LORD God made earth and Heaven.”

Cambridge Bible for Schools and Colleges

4. These are the generations … created] These words, as they stand here, seem to form a summary of the preceding account of the Creation. Elsewhere, however, the phrase “These are the generations, &c.” is the formula employed in P as a heading, title, or superscription, to introduce the passage that follows. Cf. Genesis 5:1, “The generations of Adam,” Genesis 6:9 (Noah), Genesis 10:1 (The Sons of Noah), Genesis 11:10 (Shem), 27 (Terah), Genesis 25:12 (Ishmael). The conjecture has been made that the formula “These are the generations, &c.” originally stood at the beginning of ch. 1, and was transferred to its present place, either, in order that the book might begin with the word b’rêshîth (= “In the beginning”), or to obtain a sentence which would serve both as an epitome of the opening section and as a link with the one that follows.
generations] Heb. tô-l’-dôth = “successions by descent,” usually meaning “the chronicles,” or “genealogies,” of persons and families, is here metaphorically applied to “the heaven and the earth” in the sense of the “history” of their origin and their offspring. LXX, therefore, gives an explanatory rendering, αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς.
It is quite a different word from that found, e.g. in Genesis 15:16, “in the fourth generation” (Heb. dôr, LXX γενέα).
created] This word closes the first section of the book, and there should be a full stop after it. The next section, giving another narrative, at of the creation of man and of Paradise, opens with the words “In the day that.”
The first section has been derived from the materials of the Priestly Code (P), the second is from the Prophetic Writing (J). The styles which characterize the two sources offer a marked contrast.
4b–7. The Creation of Man
4. in the day that] There is no allusion here to the Days of Creation. It is simply the vivid Hebrew idiom for “at the time when.”
the Lord God] The Hebrew words “Jahveh Elohim” are used in this section for the Almighty. On the Sacred Names, see Introduction. The use of JHVH, the Name of the God of Israel (Exodus 3) which the Jews in reverence forbore to pronounce, and which received, in the 16th century, the wholly erroneous pronunciation of “Jehovah,” is one of the characteristics of the writing of J. In the previous section, Genesis 1:1 to Genesis 2:4 a, the Sacred Name is “Elohim” = “God”; and the use of “Elohim” is prevalent in the P Narratives of Gen. In the present section, Genesis 2:4 b–3:24, the Sacred Name is a combination of Jahveh and Elohim, i.e. Jehovah (= Lord) and “God.” In the next section, the story of Cain and Abel, Jehovah alone is used; throughout the rest of Genesis we find either Jehovah or Elohim alone. The combination of the two Sacred Names is elsewhere of exceedingly rare occurrence. How to account for it in the present passage, is a problem to which no certain answer can be given. The theory that “God” (Elohim) is used for the God of Nature, and Lord (Jehovah) for the God of Revelation, in unsupported by the facts: e.g. “God” (Elohim) is the name used of the Deity in ch. 17 at the establishment of the covenant of circumcision: the Lord (Jahveh) is the name used at the destruction of the cities or the Plain (Genesis 19:1-28, see note on Genesis 19:29). There seems no reason to assign any doctrinal ground for the exceptional usage.
It should most probably be attributed to the handiwork of the compiler. On the first occasion in which the sacred title of the God or Israel was used, he wished to emphasize the fact that Jehovah and the Elohim of Creation were one and the same.
Another suggestion has been made, that the Paradise Narrative was current in two versions, in one of which the Sacred Name was Jahveh, in the other Elohim, and that the compiler who was acquainted with both versions left a trace of the fact in the combined names. But the compiler has not resorted to any such expedient elsewhere.
earth and heaven] An unusual order of words, found only in Psalm 148:13.
Pulpit Commentary

Verse 4. – These are the generations is the usual heading for the different sections into which the Book of Genesis is divided (vial. Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10, 27; Genesis 25:12, 19; Genesis 36:1; Genesis 37:2). Misled by the LXX., who render toldoth by ἡ βίβλος γενέσεως, Ranks, Title, Havernick, Tuch, Ewald, and Stahelin disconnect the entire verse from the second section, which says nothing about the origination of the heavens and the earth, and append it to the preceding, in which their creation is described. Ilgen improves on their suggestion by transferring it to the commencement of Genesis 1, as an appropriate superscription. Dreschler, Vaihingel Bohlen, Oehler, Macdonald, et alii divide the verse into two clauses, and annex the former to what precedes, commencing the ensuing narrative with the latter. All of these proposals are, however, rendered unnecessary by simply observing that toldoth (from yaladh, to bear, to beget; hence begettings, procreations, evolutions, developments) does not describe the antecedents, but the consequents, of either thing or Person (Rosen., Keil, Kalisch). The toldoth of Noah are not the genealogical list of the patriarch’s ancestry, but the tabulated register of his posterity; and so the generations of the heavens and the earth refer not to their original production (Gesenius), but to their onward movements from creation downwards (Keil). Hence with no incongruity, but with singular propriety, the first half of the present verse, ending with the words when they were created, literally, in tier creation, stands at the commencement of the section in which the forward progression of the universe is traced. The point of departure in this subsequent evolution of the material heavens and earth is further specified as being in the day that the Lord God (Jehovah Elohim) made the earth and the heavens; not the heavens and the earth, which would have signified the universe (cf. on Genesis 1:1), and carried hack the writer s thought to the initial act of creation; but the earth and the atmospheric firmament, which indicates the period embracing the second and (possibly) the third creative days as the terminus aguo of the generations to be forthwith recorded. Then it was that the heavens and the earth in their development took a clear and decided step forward in the direction of man and the human family (was it in the appearance of vegetation?); and in this thought perhaps will be found the key to the significance of the new name for the Divine Being which is used exclusively throughout the present section – Jehovah Elohim. From the frequency of its use, and the circumstance that it never has the article, Jehovah may be regarded as the proper Personal name of God. Either falsely interpreting Exodus 20:7 and Leviticus 24:11, or following some ancient superstition (mysterious names of deities were used generally in the East; the Egyptian Hermes had a name which (Cic. ‘de Natura Deorum,’ 8, 16) durst not be uttered: Furst), the later Hebrews invested this nomen tetra. grammaton with such sanctity that it might not bepronounced (Philo, Vit. Mosis, 3:519, 529). Accordingly, it was their custom to write it in the sacred text with the vowel points of Adonai, or, if that preceded, Elohim. Hence considerable doubt now exists as to its correct pronunciation. Etymologically viewed it is a future form of havah, an old form of hayah; uncertainty as to what future has occasioned many different suggestions as to what constituted its primitive vocalization. According to the evidence which scholars have collected, the choice lies between
(1) Jahveh (Gesenius, Ewald, Reland, Oehler, Macdonald, the Samaritan),
(2) Yehveh or Yeheveh (Furst, W. L. Alexander, in Kitto’s ‘Cyclopedia’), and
(3) Jehovah (Michaelis, Meyer, Stier, Hoelmann, Tregelles, Murphy). Perhaps the preponderance of authority inclines to the first; but the common punctuation is not so indefensible as some writers allege. Gesenius admits that it more satisfactorily accounts for the abbreviated syllables יִהו and יו than the pronunciation which he himself favors. Murphy thinks that the substitution of Adonai for Jehovah was facilitated by the agreement of their vowel points. The locus classicus for its signification is Exodus 3:14, in which God defines himself as “I am that I am,” and commands Moses to tell the children of Israel that Ehyeh had sent him. Hengstenberg and Keil conclude that absolute self-existence is the essential idea represented by the name (cf. Exodus 3:14; ὁ ὤν, LXX.; Revelation 1:4, 8; ὁ ὥν καὶ ὁ ἠν καὶ ὁ ἐρχόμενος, vd. Furst, ‘Lex. sub nora.’). Baumgarten and Delitzsch, laying stress on its future form, regard it as = the Becoming One, with reference to the revelation, rather than the essence, of the Divine nature. Macdonald, from the circumstance that it was not used till after the fall, discovers a pointing forward to Jehovah as ὁ ἑρχόμενος in connection with redemption. Others, deriving from a hiphil future, take it as denoting “he who causes to be, the Fulfiller,” and find in this an explanation of Exodus 6:3 (Exell). May not all these ideas be more or less involved in the fullness of the Divine name? As distinguished from Elohim, Deus omnipotens, the mighty One, Jehovah is the absolute, self-existent One, who manifests himself to man, and, in particular, enters into distinct covenant engagements for his redemption, which he in due time fulfils. In the present section the names are conjoined partly to identify Jehovah with Elohim, and partly because the subject of which it treats is the history of man. Genesis 2:4

Keil and Delitzsch Biblical Commentary on the Old Testament

The historical account of the world, which commences at the completion of the work of creation, is introduced as the “History of the heavens and the earth,” and treats in three sections, (a) of the original condition of man in paradise (Genesis 2:5-25); (b) of the fall (Genesis 3); (c) of the division of the human race into two widely different families, so far as concerns their relation to God (Genesis 4).

The words, “these are the tholedoth of the heavens and the earth when they were created,” form the heading to what follows. This would never have been disputed, had not preconceived opinions as to the composition of Genesis obscured the vision of commentators. The fact that in every other passage, in which the formula “these (and these) are the tholedoth” occurs (viz., ten times in Genesis; also in Numbers 3:1; Ruth 4:18; 1 Chronicles 1:29), it is used as a heading, and that in this passage the true meaning of תולדות precludes the possibility of its being an appendix to what precedes, fully decides the question. The word תולדות, which is only used in the plural, and never occurs except in the construct state or with suffixes, is a Hiphil noun from הוליד, and signifies literally the generation or posterity of any one, then the development of these generations or of his descendants; in other words, the history of those who are begotten or the account of what happened to them and what they performed. In no instance whatever is it the history of the birth or origin of the person named in the genitive, but always the account of his family and life. According to this use of the word, we cannot understand by the tholedoth of the heavens and the earth the account of the origin of the universe, since according to the biblical view the different things which make up the heavens and the earth can neither be regarded as generations or products of cosmogonic and geogonic evolutions, nor be classed together as the posterity of the heavens and the earth. All the creatures in the heavens and on earth were made by God, and called into being by His word, notwithstanding the fact that He caused some of them to come forth from the earth. Again, as the completion of the heavens and the earth with all their host has already been described in Genesis 2:1-3, we cannot understand by “the heavens and the earth,” in Genesis 2:4, the primary material of the universe in its elementary condition (in which case the literal meaning of הוליד would be completely relinquished, and the “tholedoth of the heavens and the earth” be regarded as indicating this chaotic beginning as the first stage in a series of productions), but the universe itself after the completion of the creation, at the commencement of the historical development which is subsequently described. This places its resemblance to the other sections, commencing with “these are the generations,” beyond dispute. Just as the tholedoth of Noah, for example, do not mention his birth, but contain his history and the birth of his sons; so the tholedoth of the heavens and the earth do not describe the origin of the universe, but what happened to the heavens and the earth after their creation. בּהבּראם does not preclude this, though we cannot render it “after they were created.” For even if it were grammatically allowable to resolve the participle into a pluperfect, the parallel expressions in Genesis 5:1-2, would prevent our doing so. As “the day of their creation” mentioned there, is not a day after the creation of Adam, but the day on which he was created; the same words, when occurring here, must also refer to a time when the heavens and the earth were already created: and just as in Genesis 5:1 the creation of the universe forms the starting-point to the account of the development of the human race through the generations of Adam, and is recapitulated for that reason; so here the creation of the universe is mentioned as the starting-point to the account of its historical development, because this account looks back to particular points in the creation itself, and describes them more minutely as the preliminaries to the subsequent course of the world. הבראם is explained by the clause, “in the day that Jehovah God created the earth and the heavens.” Although this clause is closely related to what follows, the simplicity of the account prevents our regarding it as the protasis of a period, the apodosis of which does not follow till Genesis 2:5 or even Genesis 2:7. The former is grammatically impossible, because in Genesis 2:5 the noun stands first, and not the verb, as we should expect in such a case (cf. Genesis 3:5). The latter is grammatically tenable indeed, since Genesis 2:5, Genesis 2:6, might be introduced into the main sentence as conditional clauses; but it is not probable, inasmuch as we should then have a parenthesis of most unnatural length. The clause must therefore be regarded as forming part of the heading. There are two points here that are worthy of notice: first, the unusual combination, “earth and heaven,” which only occurs in Psalm 148:13, and shows that the earth is the scene of the history about to commence, which was of such momentous importance to the whole world; and secondly, the introduction of the name Jehovah in connection with Elohim. That the hypothesis, which traces the interchange in the two names in Genesis to different documents, does not suffice to explain the occurrence of Jehovah Elohim in Genesis 2:4-3:24, even the supporters of this hypothesis cannot possibly deny. Not only is God called Elohim alone in the middle of this section, viz., in the address to the serpent, a clear proof that the interchange of the names has reference to their different significations; but the use of the double name, which occurs here twenty times though rarely met with elsewhere, is always significant. In the Pentateuch we only find it in Exodus 9:30; in the other books of the Old Testament, in 2 Samuel 7:22, 2 Samuel 7:25; 1 Chronicles 17:16-17; 2 Chronicles 6:41-42; Psalm 84:8, Psalm 84:11; and Psalm 50:1, where the order is reversed; and in every instance it is used with peculiar emphasis, to give prominence to the fact that Jehovah is truly Elohim, whilst in Psalm 50:1 the Psalmist advances from the general name El and Elohim to Jehovah, as the personal name of the God of Israel. In this section the combination Jehovah Elohim is expressive of the fact, that Jehovah is God, or one with Elohim. Hence Elohim is placed after Jehovah. For the constant use of the double name is not intended to teach that Elohim who created the world was Jehovah, but that Jehovah, who visited man in paradise, who punished him for the transgression of His command, but gave him a promise of victory over the tempter, was Elohim, the same God, who created the heavens and the earth.

The two names may be distinguished thus: Elohim, the plural of אלוהּ, which is only used in the loftier style of poetry, is an infinitive noun from אלהּ to fear, and signifies awe, fear, then the object of fear, the highest Being to be feared, like פּחד, which is used interchangeably with it in Genesis 31:42, Genesis 31:53, and מורא in Psalm 76:12 (cf. Isaiah 8:12-13). The plural is not used for the abstract, in the sense of divinity, but to express the notion of God in the fulness and multiplicity of the divine powers. It is employed both in a numerical, and also in an intensive sense, so that Elohim is applied to the (many) gods of the heathen as well as to the one true God, in whom the highest and absolute fulness of the divine essence is contained. In this intensive sense Elohim depicts the one true God as the infinitely great and exalted One, who created the heavens and the earth, and who preserves and governs every creature. According to its derivation, however, it is object rather than subject, so that in the plural form the concrete unity of the personal God falls back behind the wealth of the divine potencies which His being contains. In this sense, indeed, both in Genesis and the later, poetical, books, Elohim is used without the article, as a proper name for the true God, even in the mouth of the heathen (1 Samuel 4:7); but in other places, and here and there in Genesis, it occurs as an appellative with the article, by which prominence is given to the absoluteness of personality of God (Genesis 5:22; Genesis 6:9, etc.).

The name Jehovah, on the other hand, was originally a proper name, and according to the explanation given by God Himself to Moses (Exodus 3:14-15), was formed from the imperfect of the verb הוה equals היה. God calls Himself אהיח אשׁר אהיה, then more briefly אהיה, and then again, by changing the first person into the third, יהוה. From the derivation of this name from the imperfect, it follows that it was either pronounced יהוה or יהוה, and had come down from the pre-Mosaic age; for the form הוה had been forced out of the spoken language by היה even in Moses’ time. The Masoretic pointing יהוה belongs to a time when the Jews had long been afraid to utter this name at all, and substituted אדני, the vowels of which therefore were placed as Keri, the word to be read, under the Kethib יהוה, unless יהוה stood in apposition to אדני, in which case the word was read אלהים and pointed יהוה (a pure monstrosity.)

(Note: For a fuller discussion of the meaning and pronunciation of the name Jehovah vid., Hengstenberg, Dissertations on the Pentateuch i. p. 213ff.; Oehler in Herzog’s Cyclopaedia; and Hlemann in his Bibelstudien. The last, in common with Stier and others, decides in favour of the Masoretic pointing יהוה as giving the original pronunciation, chiefly on the ground of Revelation 1:4 and Revelation 1:5, Revelation 1:8; but the theological expansion ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος cannot be regarded as a philological proof of the formation of יהוה by the fusion of הוה, הוה, יהי into one word.)

This custom, which sprang from a misinterpretation of Leviticus 24:16, appears to have originated shortly after the captivity. Even in the canonical writings of this age the name Jehovah was less and less employed, and in the Apocrypha and the Septuagint version ὁ Κύριος (the Lord) is invariably substituted, a custom in which the New Testament writers follow the lxx (vid., Oehler).

If we seek for the meaning of יהוה, the expression אהיה אשׁר אהיה, in Exodus 3:14, is neither to be rendered ἔσομαι ὃς ἔσοαι (Aq., Theodt.), “I shall be that I shall be” (Luther), nor “I shall be that which I will or am to be” (M. Baumgarten). Nor does it mean, “He who will be because He is Himself, the God of the future” (Hoffmann). For in names formed from the third person imperfect, the imperfect is not a future, but an aorist. According to the fundamental signification of the imperfect, names so formed point out a person as distinguished by a frequently or constantly manifested quality, in other words, they express a distinctive characteristic (vid., Ewald, 136; Genesis 25:26; Genesis 27:36, also Genesis 16:11 and Genesis 21:6). The Vulgate gives it correctly: ego sum qui sum, “I am who I am.” “The repetition of the verb in the same form, and connected only by the relative, signifies that the being or act of the subject expressed in the verb is determined only by the subject itself” (Hoffmann). The verb היה signifies “to be, to happen, to become;” but as neither happening nor becoming is applicable to God, the unchangeable, since the pantheistic idea of a becoming God is altogether foreign to the Scriptures, we must retain the meaning “to be;” not forgetting, however, that as the Divine Being is not a resting, or, so to speak, a dead being, but is essentially living, displaying itself as living, working upon creation, and moving in the world, the formation of יהוה from the imperfect precludes the idea of abstract existence, and points out the Divine Being as moving, pervading history, and manifesting Himself in the world. So far then as the words אהיה אשר אהיה are condensed into a proper name in יהוה, and God, therefore, “is He who is,” inasmuch as in His being, as historically manifested, He is the self-determining one, the name Jehovah, which we have retained as being naturalized in the ecclesiastical phraseology, though we are quite in ignorance of its correct pronunciation, “includes both the absolute independence of God in His historical movements,” and “the absolute constancy of God, or the fact that in everything, in both words and deeds, He is essentially in harmony with Himself, remaining always consistent” (Oehler). The “I am who am,” therefore, is the absolute I, the absolute personality, moving with unlimited freedom; and in distinction from Elohim (the Being to be feared), He is the personal God in His historical manifestation, in which the fulness of the Divine Being unfolds itself to the world. This movement of the person God in history, however, has reference to the realization of the great purpose of the creation, viz., the salvation of man. Jehovah therefore is the God of the history of salvation. This is not shown in the etymology of the name, but in its historical expansion. It was as Jehovah that God manifested Himself to Abram (Genesis 15:7), when He made the covenant with him; and as this name was neither derived from an attribute of God, nor from a divine manifestation, we must trace its origin to a revelation from God, and seek it in the declaration to Abram, “I am Jehovah.” Just as Jehovah here revealed Himself to Abram as the God who led him out of Ur of the Chaldees, to give him the land of Canaan for a possession, and thereby described Himself as the author of all the promises which Abram received at his call, and which were renewed to him and to his descendants, Isaac and Jacob; so did He reveal Himself to Moses (Exodus 3) as the God of his fathers, to fulfil His promise to their seed, the people of Israel. Through these revelations Jehovah became a proper name for the God, who was working out the salvation of fallen humanity; and in this sense, not only is it used proleptically at the call of Abram (Genesis 12), but transferred to the primeval times, and applied to all the manifestations and acts of God which had for their object the rescue of the human race from its fall, as well as to the special plan inaugurated in the call of Abram. The preparation commenced in paradise. To show this, Moses has introduced the name Jehovah into the history in the present chapter, and has indicated the identity of Jehovah with Elohim, not only by the constant association of the two names, but also by the fact that in the heading (Exodus 3:4) he speaks of the creation described in Genesis 1 as the work of Jehovah Elohim.”

The Lord God is not only the Creator, He is also the Protector and Ruler of the universe.

12.) Jehovah El Elyon – The Lord Most High

Psa 7:17, “I will give thanks to the LORD according to His righteousness and will sing praise to the name of the LORD Most High.”

Yes, I give thanks to the Lord according to His righteousnes and sing praise to the name of the LORD Most High.”

Barnes’ Notes on the Bible

I will praise the Lord according to his righteousness – That is, particularly as manifested in the treatment of the righteous and the wicked, protecting the one, and bringing deeserved punishment upon the other. The purpose of the psalm is to show this. In the course of the psalm the author had declared his full conviction that this was the character of God, and now, in view of this, he says that he will render to him the praise and glory which such a character deserves. He will acknowledge him by public acts of praise as such a God; and will at all times ascribe these attributes to him.And will sing praise to the name of the Lord – To the name of Jehovah; that is, to Yahweh himself, the “name” being often used to designate a person, or that by which he is known; and also, in many cases, as in this, being significant, or designating the essential nature of him to whom it is applied.Most high – Exalted above all other beings; exalted above all worlds. The purpose here declared of praising God may refer either to the act which he was then performing in the composition of the psalm, or it may be a purpose in respect to the future, declaring his intention to be to retain in future life the memory of those characteristics of the divine nature now disclosed to him, and to celebrate them in all time to come. The great truth taught is, that God is to be adored for what he is, and that his holy character, manifested alike in the treatment of the righteous and the wicked, lays the foundation for exalted praise.”

The Lord Most High also means there is no one higher than the Lord.

In Summary, Jehovah is everything that His children need. As you journey in this life, God knows your beginning to the end. Do not fear, Jehovah Jireh, the Lord will provide all your needs. When I was a boy, a Scripture gave me great comfort: Psa 56:9,

“Then my enemies will turn back on the day when I call; this I know, that God is for me.”

When I am sick, Jehovah Rapha, the Lord heals.

I always know Jehovah Shammah, the Lord is there for me. I am the Lord’s sheep, Jehovah Rohi, the Lord is my Shepherd. In the world there is much tribulation,

Jehovah Shalom, the Lord is Peace. By faith I am justified in Christ, Jehovah Tsidkenu, the Lord is my Righteousnes. I am not afraid of the enemies,

Jehovah Nissi, the Lord is My Banner. I will have victory in Christ. In a sinful world, Jehovah Mekoddishkem, the Lord Sanctifies me by His Word and Spirit. I am not helpless surrounded by hostile forces, Jehovah Sabaoth, the Lord of Hosts protect me. No matter where I am or in what circumstances, Jehovah Roi, the Lord Sees me. Since the Lord God is Jehovah Elohim, the Eternal Creator Who is also the Protector and Ruler of the universe, the children of God have nothing to fear and worry. Yes, as children of God, we ought to give thanks and sing praises to Jehovah El Elyon, the Lord Most High.

My friend, you can have such Lord God to be your Heavenly Father if you repent of your sins and believe in the Lord Jesus Christ as your God and Savior. You can do it now.

Willie Wong Thought

Willie Wong

October 10, 2025

On October 1, 2025 I urge the Hong Kong government and people to start de-Britishlization of Hong Kong names of streets and roads. For example, Victoria Peak should be changed to Dengxiaping Peak; Queen’s Road should be changed to Maozedong Road, etc.

It is laughable that a black politician made a statement on TV, “Africa cannot develop without fossil fuel.” What Africa does not have, can make long laundry list. Years ago when China was poor and did not have anything. Did America and Europe give aid? In fact to these days they are the biggest enemies of China, oppressors, trouble makers, diplomatic obstructionists and military aggressors. In America, the elderlies have to make a choice between taking a meal and medications. They cost $25 each; to have a meal they cannot afford to have medications. The electric bills are so high, even though they have heaters and air conditioners, they die in Summer and Winter. Every year I lectured at major Chinese universities and vacationed in China for 3 weeks when I worked for an American corporation. I noticed my electric bill did not go down even I was out of the country for 3 weeks. The female representative of Edison Power had the gall to say they do not charge customers by usage.

Africa has done nothing to deserve a large coverage by world media. Civil wars, conflicts, protests and constant shortages should be ignored. Undeveloped nations have no hope because of their corrupt leaders and politicians, their peoples are lazy and unproductive. They glorify tribalism, barbarianism and primitive behavior. They dislike work, like games and sports although sports produce nothing. They have civil wars, conflicts, tensions, gangs and terrorists, violence, man-made and natural disasters. They eat and get fat, sing and dance, drink beer and have sex, produce so many unwanted children they cannot support. These useless, ugly, immoral and unworthy peoples do not deserve any humanitarian aid. Ten or more years from now they will get worse and worse.

Is there any future or hope for America when the President, the Congress and the Supreme Court do not uphold the law by deporting 45 million illegal aliens already residing in America on welfare and let hordes of unlawful migrants enter boldly and freely to ruin America???

This is the voice of an old dying American in the wilderness who does not seek money or power.

The new President must attack Mexico militarily for violating American sovereignty, being the conduit of unlawful migrants for years AND drugs trafficking. Drop a few bombs on Mexico City may be a good start.
Deport 45 million illegal aliens already residing in America and use military to prevent invasion of hordes of illegal migrants from entering the United States and reject all asylum seekers. Build walls and militarize the borders for safety and security.
Mexico threatens loss of US 400,000 jobs, US by canceling NAFTA will cost Mexico 4 million jobs.
Use military to repel unlawful migrants and shoot at migrants who cut the fence or destroy the wall.
Withdraw support from Ukraine, END the war, and execute the Ukraine leader for war crimes and corruption.
Enact the law to require citizenship to apply for welfare, and all welfare recipients must work to get benefits.
Annihilate Iran, terrorists Hamas, Hezbollah, Houthis; and force Palestinians to evacuate from the Jewish lands and go to lands of Arabs.
America has been playing the fool so long, of course America must be FIRST for America.
Former imperialists and colonialists must pay compensations to their former colonies. African nations are big talkers but small doers. Africa must be self-sufficient and receive no aid.
A nation has no reason to exist if it does not have water, food and fuel and basic infrastructure.
It is strangest that UN, WHO, ICC (International Criminal Court) etc. Speak and Support terrorists HAMAS, HEZBOLLAH and HOUTHIS.
It is a felony to harbor, hire or help unlawful migrants or illegal aliens.

Is there any future or hope for the world where the terrorists Hamas, Hezbollah and Houthis make demands and UN, WHO, EU, all Arab-Muslim-Black nations serve and support them willingly?

America and EU can change the world by changing course, cease all hostilities against Russia and China, like President Nixon sought a just and lasting peace for the world. I believe the overwhelming majority of Americans want this.

I propose the world to impose a moratorium of 20 years on the undeveloped, unproductive, insufficient and useless nations. No matter what internal conflict and tensions, civil war and war with neighbors, coups d’etat, famine, drought, or man-made disasters, the international community will not interfere. Moratorium means no communication, no diplomacy and no aid in whatever form. After 20-year of burning themselves out, many nations will vanish, and those who do well will survive. That is when the international community can help those nations who really want to become decent and respectable and responsible nations.

STRANGEST THINGS HAPPEN! 1. UN and most OF ITS MEMBERS ENDORSE THE TWO-STATE solution. UN-INSIDERS ARE WORSE THAN outsiders. NO ONE OPPOSES THIS. PALESTINIANS ARE ARABS WHO DO NOT WANT TO GO TO LANDS OF ARABS TO MAKE A LIVING AND BUILD ITS OWN PALESTINIAN STATE. The problem is the fact Palestinians want to build state of Palestinians in Jewish lands. 2. UN and all ARAB, MUSLIM, BLACK, EU nations do not say a word against TERRORISTS HAMAS, HAZBOLLAH, and HOUTHIS. NOT ONE DEMANDS HAMAS RELEASE OF HOSTAGES. INDEED, THEY SUPPORT TERRORISTS.

ARE DEPORTATION EFFORTS HURTING THE ECONOMY? WRONG QUESTION. RIGHT QUESTION: ARE ILLEGAL ALIENS HURTING AMERICA? Most of illegal aliens are on welfare, there are 45 million unlawful migrants already residing in America, including their children born in America who are not citizens. America needs to deport illegal aliens without further delay. To warn Mexico not to be an unlawful door for unlawful migrants to invade America, America needs to drop a few bombs on Mexico City to DETER them.

ON September 3, 2025 for China to mark 80th anniversary of victory over Japanese aggression and fascism is a historical necessity and hard-earned victory. All foreigners who heroically sacrificed their lives for China in their fight against Japanese aggression must individually be commemorated and remembered, their relatives are eternal friends of China. I have never seen such a great parade before, the size and scope of it would overwhelm your mind; every aspect of it was systematically planned, every step of male and female soldiers was of uniform procedures, every military vehicle with all nuclear missiles and every war airplane in the sky well performed; the words such as grand, massive, superb, magnificent fail to describe the whole celebration. I wholeheartedly salute every Chinese military man and woman who participated. From 1931-1945, the brutal behavior of Japanese and its inhuman atrocities were worse than wild beasts and deserve ten atomic bombs in recompense. Even today Japanese government and leaders do not admit and repent of their war crimes, they worship executed war criminals as their national heroes and living gods. Japan never apologizes and pays compensation for killing 35 million Chinese, made hundreds of thousands sex slaves, millions of labor slaves and untold atrocities. Never again will China be oppressed. I am sure the militant Japan is deterred, but America is on the wrong side of history. Thank God it did not rain.

The mayors of Los Angeles, Washington, D.C. and Chicago are for crooks and criminals, they must be dismissed and deported. All the facts point to the need, Ukraine must be destroyed and its leader executed in order to end the war. Hamas, Hezbollah, Houthis are terrorists and the countries that harbor them must be destroyed all together.

Since Gaza, West Bank, etc. are the Jewish lands, Palestinians must evacuate from all Jewish lands and flee to Arab lands where they are safe to receive international aid and build a Palestinian state of their choice.

The leader of Ukraine is corrupt and evil. Ukrainians are stupid to follow the path of destruction. He was the one who instigated war with Russia. Now he asks for security guarantees. The nincompoop should be executed to end the war.

Palestinians, Africans, and others serve as example of peoples who want to eat and do not want to work. UN, WHO, EU, etc. champion their cause. Palestinians do not want evacuate from Gaza, Jewish lands to resettle in Arab lands. Because they will lose their status as refugees where they can get their food, fuel, water, medicine and everything for free from international community. These problems multiply with the passage of time.

UN, EU, GERMANY, UK, FRANCE, AUSTRALIA, NEW ZELAND, ETC. are strange and unreasonable peoples. Who is stopping Palestinians to build a Palestinian state in an Arab land? It is wrong and illegal to build a Palestinian state in Jewish land (Gaza, West Bank, etc.). That is the cause of conflct.

The fact that National Guards have to patrol Washington, D.C. with weapons speaks loudly and badly of the capital. The mayor of Washington, D.C. should be dismissed and deported. All the more urgent the national capital should move to Lincoln, Nebraska, without delay.

The mayor of Washington, D.C. bowed to the illegal acts of street people who set up tents on public streets. She should be dismissed and deported. The National Guards are empowered to trash the tents, clear the streets and vanish street people. Los Angeles is a disgraced city because the California Governor and Los Angeles mayor failed to solve the problems of street people who not only set up tents on public streets, but also urinate and defecate. All the more urgent for the national capital to move to Lincoln, Nebraska. In the face of national debt exceeding $37 trillion, the people can save money by abolishing the House, retain the unicameral legislation of Senate to move also to Lincoln Nebraska. All this can be accomplished legally by a national referendum. America is ruined by dark and evil forces.

Forein Heroes of all races who sacrificed their lives for China in the war against Japanese aggression should be celebrated and remembered. The descendants of them are eternal friends of China. Descendants of American Flying Tiers whose forefathers had sacrificed their lives in the war against Japanese aggression and atrocities must always be honored and remembered. The Chinese government must treat them as eternal friends, and they are welcome to China anytime. Such blood bonds must be appreciated and maintained forever.

The world wrongly marks the anniversary of dropping atomic bomb on Hiroshima while neglecting the Japanese aggression and atrocities of killing 35 million innocent Chinese without remorse or reparations. UN over–appointed unqualified blacks and media have given too much coverage to unworthy black spoke-persons. It is amazing no matter how beautifully white organizations and individuals hail human rights, civil rights, democracy, development, technology, benefits, justice, etc., what they are actually after is MONEY. This can be said equally true about blacks.

Pet economy is wasted economy. Money should better be spent on nutrition and education of children and orphans. In cities all dogs must have annual license of Y5,000, cats Y4,000, and birds Y3,000. It is exempt for rural areas. If a dog defecates in public place, it shall be fined Y3,000 plus cleanup by owner or walker.

Global media highlight the number of Palestinians who have died, but fail to consider why Palestinian Authority and Palestinians do not want to evacuate from Jewish land and resettle in Arab land. Palestinians, men and women, young and old, are shameless beggars. They remain in Gaza to qualify for refugees so that they can get everything free from international community. The international community is ignorant of the fact that GAZA and related territories all belong to the Jews. Israel has every right to take back and take over Gaza and related territories. Palestinians must evacuate and relocate to Arab lands, make a living and establish its own Palestinian state without further delay.

French nincompoop Macron recognized Palestine as a state but failed to know that Palestine does not have territory and sovereignty. Leaders of UK, GERMANY, AUSTRLALIA would commit the same mistake by supporting terrorists. Hamas, Hezbollah, Houthis are wicked terrorists, they should be destroyed without mercy. Leaders of Palestinian Authority are guilty for the death and malnutrition of children because they lead Palestinians to the path of destruction. They could have led Palestinians to lands of Arabs to earn a living and build their own Palestinian state. Palestinians (young & old, man & woman) are most shameless beggars for food & water, they don’t want to go to an Arab land to earn a living and build their own Palestinian state. Africa amid famine has the most fat people in the world, they are also shameless beggars. Ukrainians are shameless beggars for weapons, they do not have reason for existence. Harvard though the richest university in the world is a shameless beggar for US aid. Japan claims to practice democracy, its ruling party lost election miserably, yet its prime minister shamelessly wants to stay in power. The world must realize years of aid to Africa produced nothing, trillions of dollars went to black holes. Africa is corrupt, unmotivated and useless. Black leaders and politicians take advantage of it; dress well, eat well, and live a luxurious life style. Black problems can be solved only by Blacks. Let Africa alone to survive on its own. Blacks create most of the problems in the world, given too much coverage and platform in world media, over–appointed and given too many spokespersons and positions in UN. Any nation who shares destiny with Africa will be doomed. Nothing good comes out of Africa: primitive religion, superstition, spiritism, orgies, black magic, tribalism, voodooism.

If the Texas flooding is an act of God; Ukraine conflict, and conflicts of Hamas, Hezbollah, and Houthis must be acts of the devil.

India must coexist with China, at the same time India and South Africa must be expelled from BRICS besause they do not remain true to BRICS’ founding mission, they do not belong, must be replaced by Indonesia and Saudi Arabia. US and EU must not rearm Ukraine, let Russia destroy it, and never to be rebuilt. The leader of Ukraine must also be executed.

Palestinian Authorities are guilty for leading Palestinians to a path of death, children died and suffer malnutrition. Palestian Authorities do not lead Palestinians (who are Arabs) to a land of Arabs to work for a living and build the Palestinian state.

American forces have successfully wiped out three Iranian nuclear sites through B-2 bombers. The “everlasting consequence” is Iran cannot be a nuclear threat anymore. I stand with the overwhelming majority of Dutch people to demolish NATO — the war machine.

How to advance China’s modernization:

Discard old belief of superstition, old practice of religion, old outlook of self-satisfaction, and old values of traditon by embracing new concept, new perspfective and new values of innovtion and technology.
Stop all foreign aid because China does not have enough resoources to do modernized vital projects of its own.
Restrict entry of all undersiable peoples and welcome the influx of overseas Chinese and their investment.
Improve manufacture with only high qualify products and penalize fake goods and poor quality products.
Eliminate corruption, organized crime, counterfeit currency, rumor, smuggling of any sort and monopoly and overchages of hospitals and doctors.
Democracy is the greatest fraud perpetrated by the West in the world; China must not immitate the West but go its own way.
Recruit 6-footers who have graduated from college into a new military school like West Point to be trained to become military leaders.
Overhaul CGTN with respect to its ideology, personnel, programming and commercials. No liquor, cigarette, Western fake goods are allowed on TV.
Ban uncivilized sports such as boxing, fencing, grand prix, and all body-hurt games.
China has no need to save any underdeveloped, unmotivated, impoverished, and useless nations; China had need to save itself.
Enhance nuclear weapons so that China in a superior position not threatened by any country.
Improve military position toward neigboring hostile nations.
Revitalize rural areas not only liberating from poor and backward situations but able to be independent economically, financially, and productively.
Overhaul CGTN: scrap Africa, Latin America and Arab programs; forcus on China, Asia, America and Europe.

*Our mission is to preach the Gospel of Jesus Christ absolutely free. We do not want donation. We only want you to know the truth.

1.) Jehovah Jireh (The Lord will provide)

2.) Jehovah Rapha (The Lord heals)

3.) Jehovah Shammah (The Lord is there)

4.) Jehovah Rohi (The Lord is my Shepherd)

5.) Jehovah Shalom (The Lord is Peace)

6.) Jehovah Tsidkenu (The Lord is Our Righteousnes)

7.) Jehovah Nissi – The Lord My Banner

8.) Jehovah Mekoddishkem – The Lord Who Sanctifies You

9.) Jehovah Sabaoth – The Lord of Hosts

10.) Jehovah Roi – The Lord Sees

11.) Jehovah Elohim – The Eternal Creator

12.) Jehovah El Elyon – The Lord Most High

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