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Tymon Nikia Bolton II
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| | Subject: YHWH; Names Of God Thu Jun 28, 2018 11:46 pm | |
| 'The Name' God: Teraphim - Setting (Checkmate) * Game ~ Pieces Hebrew: https://en.wikipedia.org/wiki/Names_of_God_in_Judaism#Ehyeh-Asher-Ehyeh - Spoiler:
The name of God most often used in the Hebrew Bible is the Tetragrammaton (YHWH יהוה). It is frequently anglicized as Jehovah and Yahweh[1] and written in most English editions of the Bible as "the Lord" owing to the Jewish tradition viewing the divine name as increasingly too sacred to be uttered. It was thus replaced vocally in the synagogue ritual by the Hebrew word Adonai (“My Lord”), which was translated as Kyrios (“Lord”) in the Septuagint, the Greek version of the Hebrew scriptures.[2]
Rabbinic Judaism describes seven names which are so holy that, once written, should not be erased: YHWH and six others which can be categorized as titles are El ("God"), Eloah ("God"), Elohim ("Gods"), Shaddai ("God Almighty"), Ehyeh, and Tzevaot ("[of] Hosts").[3] Other names are considered mere epithets or titles reflecting different aspects of God,[4] but chumrah sometimes dictates special care such as the writing of "G-d" instead of "God" in English or saying Ṭēt-Vav (טו, lit. "9-6") instead of Yōd-Hē (יה, lit. "10-5" but also "Jah") for the number fifteen in Hebrew.[5]
The documentary hypothesis proposes that the Torah was compiled from various original sources, two of which (the Jahwist and the Elohist) are named for their usual names for God (YHWH and Elohim respectively).
Contents
1 Seven Names of God
1.1 YHWH
1.2 El
1.3 Eloah
1.4 Elohim
1.5 Elohai
1.6 El Shaddai
1.7 Tzevaot
1.8 Jah
2 Other names and titles
2.1 Adonai
2.2 Adoshem
2.3 Baal
2.4 Ehyeh asher ehyeh
2.5 Elah
2.6 El Roi
2.7 Elyon
2.8 Eternal One
2.9 HaShem
2.10 Shalom
2.11 Shekhinah
3 Uncommon or esoteric names
4 Writing divine names
5 Kabbalistic use
6 English names
7 See also
8 Notes
9 References
9.1 Citations
9.2 Bibliography
10 External links
Seven Names of God
The seven names of God that, once written, cannot be erased because of their holiness[6] are the Tetragrammaton, El, Elohim, Eloah, Elohai, El Shaddai, and Tzevaot.[7] In addition, the name Jah—because it forms part of the Tetragrammaton—is similarly protected.[7] Rabbi Jose considered "Tzevaot" a common name[8] and Rabbi Ishmael that "Elohim" was.[9] All other names, such as "Merciful", "Gracious" and "Faithful", merely represent attributes that are also common to human beings.[10]
An early depiction of the Tetragrammaton: a passage of the Ketef Hinnom silver scrolls with the Priestly Blessing from the Book of Numbers[11] (c. 600 bce).
YHWH
The Tetragrammaton in Paleo-Hebrew (fl. 1100 bce – 500 ad), Aramaic (fl. 1100 bce – 200 ce), and modern Hebrew scripts.
Portion of column 19 of the Psalms Scroll (Tehilim) from Qumran Cave 11. The Tetragrammaton in paleo-Hebrew can be clearly seen six times in this portion.
Main articles: Tetragrammaton, Yahweh, and Lord § Religion
The name of God used most often in the Hebrew Bible is YHWH[n 1] (י ה ו ה), also known as the Tetragrammaton (Greek for "four-letter [word]"). Hebrew is a right-to-left abjad, so the word's letters Yōd, Hē, Vav, Hē are usually taken for consonants and expanded to Yahweh or Jehovah in English.
In modern Jewish culture, it is accepted as forbidden to pronounce the name the way that it is spelled. In prayers it is pronounced Adonai, and in discussion is usually said as HaShem, meaning “The Name”. The exact pronunciation is uncertain because—although there is nothing in the Torah to prohibit the saying of the name[12] and Ruth shows it was being pronounced as late as the 5th century bce[13][n 2]—it had ceased to be spoken aloud by at least the 3rd century bce during Second Temple Judaism[15] and vowel points were not written until the early medieval period. The Masoretic Text uses vowel points of Adonai or Elohim (depending on the context) marking the pronunciation as Yəhōwāh (יְ הֹ וָ ה, [jăhowɔh] (About this sound listen)); however, scholarly consensus is that this is not the original pronunciation.[16] (For a discussion of subtle pronunciation changes between what is preserved in the Hebrew Scriptures and what is read, see Qere and Ketiv.)
The Tetragrammaton first appears in Genesis[17] and occurs 6828 times in total in the Stuttgart edition of the Masoretic Text. It is thought to be an archaic third-person singular imperfect tense of the verb "to be" (i.e., "[He] was being"). This agrees with the passage in Exodus where God names Himself as "I Will Be What I Will Be"[18] using the first-person singular imperfect tense.
Rabbinical Judaism teaches that the name is forbidden to all except the High Priest, 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 needed][19] 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 ad, most modern Jews never pronounce YHWH but instead read Adonai ("My Lord") during prayer and while reading the Torah and as HaShem ("The Name") at other times.[20][21] Similarly, the Vulgate used 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[22][23] but there is no scholarly consensus on this point. All surviving Christian-era manuscripts use Kyrios [Κυριος, "Lord") or very occasionally Theos [Θεος, "God"] to translate the many thousand occurrences of the Name. (However, given the great preponderance of the anarthrous Kyrios solution for translating YHWH in the Septuagint and some disambiguation efforts by Christian-era copyists involving Kyrios (see especially scribal activity in Acts[24]), Theos should probably not be considered historically as a serious early contender substitute for the divine Name.)
El
El
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See also: El (deity) § Hebrew Bible
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.[25] In the Hebrew Bible El (Hebrew: אל) appears very occasionally alone (e.g. Genesis 33:20, el elohe yisrael, "El the God of Israel",[26] and Genesis 46:3, ha'el elohe abika, "El the God of thy father"),[27] but usually with some epithet or attribute attached (e.g. El Elyon, "Most High El", El Shaddai, "El of Shaddai", El `Olam "Everlasting El", El Hai, "Living El", El Ro'i "El my Shepherd", and El Gibbor "El of Strength"), in which cases it can be understood as the generic "god". In theophoric names such as Gabriel ("Strength of God"), Michael ("Who is like God?"), Raphael ("God's medicine"), Ariel ("God's lion"), Daniel ("God's Judgment"), Israel ("one who has struggled with God"), Immanuel ("God is with us"), and Ishmael ("God Hears"/"God Listens") it is usually interpreted and translated as "God", but it is not clear whether these "el"s refer to the deity in general or to the god El in particular.[28]
Eloah
Further information: Elohim § Etymology
Elohim
Main article: Elohim
A common name of God in the Hebrew Bible is Elohim (Hebrew: About this sound אלהים (help·info)). Despite the -im ending common to many plural nouns in Hebrew, the word Elohim when referring to God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of el meaning gods or magistrates, and is cognate to the 'lhm found in 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 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 ba'alim ("owner", "lord", or "husband") looks plural, but likewise takes a singular verb.
A number of scholars have traced the etymology to the Semitic root *yl, "to be first, powerful", despite some difficulties with this view.[29] 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 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).[30] Indeed, Gesenius states in his book Hebrew Grammar the following:[31]
The Jewish grammarians call such plurals … plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. This last name may have been suggested by the we used by kings when speaking of themselves (compare 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.[32]
The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim ("life") or betulim ("virginity"). If understood this way, Elohim means "divinity" or "deity". The word chayyim is similarly syntactically singular when used as a name but syntactically plural otherwise.
In many of the passages in which 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.
Elohai
Elohai or Elohei ("My God") is a form of Elohim along with the first-person singular pronoun enclitic. It appears in the names "God of Abraham" (Elohai Avraham); "God of Abraham, Isaac, and Jacob" (Elohai Avraham, Elohai Yitzchak ve Elohai Yaʿaqov); and "God of Sarah, Rebecca, Leah, and Rachel" (Elohai Sara, Elohai Rivka, Elohai Leah ve Elohai Rakhel).
El Shaddai
Main article: El Shaddai
El Shaddai (Hebrew: About this sound אל שדי (help·info), pronounced [ʃaˈda.i]) is one of the names of God in Judaism, with its etymology coming from the influence of the Ugaritic religion on modern Judaism. El Shaddai is conventionally translated as "God Almighty". While the translation of El as "god" in Ugarit/Canaanite language is straightforward, the literal meaning of Shaddai is the subject of debate.
Tzevaot
Tzevaot, Tsebaoth or Sabaoth (צבאות, [tsvaot] (About this sound listen), lit. "Armies") appears in reference to armies or armed hosts of men in Exodus[33] but is not used as a divine epithet in the Torah, Joshua, or Judges. In the First Book of Samuel, David uses the name YHWH Tzavaot and immediately glosses it as "the God of the armies of Israel".[34] The same name appears in the prophets along with YHWH Elohe Tzevaot, Elohey Tzevaot, and Adonai YHWH Tzevaot. These are usually translated in the King James Version as the "Lord of Hosts" or "Lord God of Hosts". In its later uses, however, it often denotes God in His role as leader of the heavenly hosts.[citation needed]
The jewish word Sabaoth was also absorbed in Ancient Greek (σαβαωθ, sabaoth) and Latin (Sabaoth, with no declination). Tertullian and other patristics used it with the meaning of Army of angels of God.[35]
Jah
Main articles: Jah and Theophory in the Bible
The abbreviated form Jah (/dʒɑː/)[36] or Yah (/jɑː/ (About this sound listen); יהּ, Yahu) appears in the Psalms[37] and Isaiah.[38] It is a common element in Hebrew theophoric names such as Elijah and also appears in the forms yahu ("Jeremiah"), yeho ("Joshua"), and yo ("John", ultimately from the biblical "Yohanan"). It also appears 24 times in the Psalms as a part of Hallelujah ("Praise Jah").[39]
Other names and titles
Adonai
Shefa Tal - A Kabbalistic explanation of the Priestly Blessing with Adonai inscribed.
Adonai
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Adonai (אֲדֹנָי, lit. "My Lords") is the plural form of adon ("Lord") along with the first-person singular pronoun enclitic.[n 3] As with Elohim, Adonai's grammatical form is usually explained as a plural of majesty. In the Hebrew Bible, it 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 expand it to cover for the Tetragrammaton in the forms of spoken prayer and written scripture. Owing to the expansion of chumra (the idea of "building a fence around the Torah"), Adonai itself has come to be too holy to say for Orthodox Jews, leading to its replacement by HaShem ("The Name").
The singular forms adon and adoni ("my lord") are used in the Hebrew Bible as royal titles,[40][41] as in the First Book of Samuel,[42] 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. Ps 136:3.)[43]
Deuteronomy 10:17 has the proper name Yahweh alongside the superlative constructions "God of gods" elōhê ha-elōhîm and "Lord of lords" adōnê ha-adōnîm (כִּי יְ ה וָ ה אֱלֹֽהֵיכֶם הוּא אֱלֹהֵי הָֽאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים ; KJV: "For the LORD your God is God of gods, and Lord of lords").
The final syllable of Adonai uses the vowel kamatz, rather than patach which would be expected from the Hebrew for "my lord(s)". Prof. Yoel Elitzur explains this as a normal transformation when a Hebrew word becomes a name, giving as other examples Nathan, Yitzchak, and Yigal.[44]
Adoshem
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Up until the mid-twentieth century, the use of the word Adoshem, combining the first two syllables of "Adonai" with the last syllable of "Hashem"', was quite common. This was discouraged by Rabbi David HaLevi Segal in his commentary to the Shulchan Aruch. His rationale was that it is disrespectful to combine a Name of God with another word. It took a few centuries for the word to fall into almost complete disuse. Despite being obsolete in most circles, it is used occasionally in conversation in place of Adonai by Jews who do not wish to say Adonai but need to specify the substitution of that particular word. It is also used when quoting from the liturgy in a non-liturgical context, especially as a substitute in musical pieces where a replacement for "Adonai" must have the same number of syllables. For example, Shlomo Carlebach performed his prayer "Shema Yisrael" with the words Shema Yisrael Adoshem Elokeinu Adoshem Eḥad instead of Shema Yisrael Adonai Eloheinu Adonai Eḥad.
Baal
Main article: Baal
Baal (/ˈbeɪəl/),[45][n 4] properly Baʿal,[n 5] meant "owner" and, by extension, "lord",[50] "master", and "husband" in Hebrew and the other Northwest Semitic languages.[51][52] In some early contexts and theophoric names, it and Baali (/ˈbeɪəlaɪ/; "My Lord") were treated as synonyms of Adon and Adonai.[53] After the time of Solomon[54] and particularly after Jezebel's attempt to promote the worship of the Lord of Tyre Melqart,[53] however, the name became particularly associated with the Canaanite storm god Baʿal Haddu and was gradually avoided as a title for Yahweh.[54] Several names that included it were rewritten as bosheth ("shame").[55] The prophet Hosea in particular reproached the Israelites for continuing to use the term:[56]
"It will come about in that day," declares the Lord, "That you will call Me Ishi[n 6] And will no longer call Me Baali."[58]
Ehyeh asher ehyeh
Main article: I Am that I Am
Ehyeh-Asher-Ehyeh
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Ehyeh asher ehyeh (Hebrew: אֶהְיֶה אֲשֶׁר אֶהְיֶה) is the first of three responses given to Moses when he asks for God's name in the Book of Exodus.[18] The King James Version of the Bible translates the Hebrew as "I Am that I Am" and uses it as a proper name for God. The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a.[clarification needed])
Ehyeh is the first-person singular imperfect form of hayah, "to be". Ehyeh is usually translated "I will be", since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, "Certainly I will be [ehyeh] with thee.").[59] Asher is an ambiguous pronoun which can mean, depending on context, "that", "who", "which", or "where".[59]
Although Ehyeh asher ehyeh is generally rendered in English "I am that I am", better renderings might be "I will be what I will be" or "I will be who I will be", or "I shall prove to be whatsoever I shall prove to be" or even "I will be because I will be".[60] Other renderings include: Leeser, “I Will Be that I Will Be”; Rotherham, "I Will Become whatsoever I please", New World Translation (2013 Edition): "I Will Become What I Choose to Become."[61][62] Greek, Ego eimi ho on (ἐγώ εἰμι ὁ ὤν), "I am The Being" in the Septuagint,[63] and Philo,[64][65] and Revelation[66] or, "I am The Existing One"; Lat., ego sum qui sum, "I am Who I am."
Elah
Elah (Aramaic: אֱלָה; pl. "elim") is the Aramaic word for God. The origin of the word is uncertain and it may be related to a root word, meaning "reverence". Elah is found in the Tanakh in the books of Ezra, Jeremiah (Jer 10:11, the only verse in the entire book written in Aramaic),[67] and Daniel. Elah is used to describe both pagan gods and the Jews' God. The word 'Elah - إله' is also an Arabic word which means god. The name is etymologically related to Allah الله used by Muslims.
Elah Yisrael, God of Israel (Ezra 5:1)
Elah Yerushelem, God of Jerusalem (Ezra 7:19)
Elah Shemaya, God of Heaven (Ezra 7:23)
Elah-avahati, God of my fathers, (Daniel 2:23)
Elah Elahin, God of gods (Daniel 2:47)
El Roi
Main article: El Roi
In the Book of Genesis, Hagar is said to call the name of Yahweh who spoke to her through his angel. In Hebrew, her phrase "El Roi" is taken as an epithet of God ("God of Seeing")[68] although the King James Version translates it as a statement: "Thou God seest me."[69]
Elyon
`Elyon
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Main article: Elyon
The name Elyon (Hebrew: עליון) occurs in combination with El, YHWH, Elohim and alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High". El Elyon has been traditionally translated into English as 'God Most High'. The Phoenicians used what appears to be a similar name for God, Έλιον. It is cognate to the Arabic `Aliyy.
Eternal One
"The Eternal One" is increasingly used, particularly in Reform and Reconstructionist communities seeking to use gender-neutral language.[70] In the Torah, "Hashem Kel Olam" ("the Everlasting God") is used at Genesis 21:33 to refer to God.[71]
HaShem
"HaShem" redirects here. For other people with similar names, see 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 (השם), which is Hebrew for "the Name" (cf. Leviticus 24:11 and Deuteronomy 28:58). Likewise, when quoting from the Tanakh or prayers, some pious Jews will replace Adonai with HaShem. For example, when making audio recordings of prayer services, HaShem[72] will generally be substituted for Adonai.
A popular expression containing this phrase is Baruch HaShem, meaning "Thank God" (literally, "Blessed be the Name").[73]
Shalom
Main article: Shalom
Talmudic authors,[74] ruling on the basis of Gideon's name for an altar ("YHVH-Shalom", according to Judges 6:24), write that "the name of God is 'Peace'" (Pereq ha-Shalom, Shab. 10b); consequently, a Talmudic opinion (Shabbat, 10b) asserts that one would greet another with the word About this sound shalom (help·info) in order for the word not to be forgotten in the exile. But one is not permitted to greet another with the word About this sound shalom (help·info) in unholy places such as a bathroom, because of holiness of the name.
Shekhinah
Main article: Shekhinah
Shekhinah (About this sound שכינה (help·info)) 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.
The Arabic form of the word "Sakīnah سكينة" is also mentioned in the Quran. This mention is in the middle of the narrative of the choice of Saul to be king and is mentioned as descending with the Ark of the Covenant, here the word is used to mean "security" and is derived from the root sa-ka-na which means dwell:
And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the Covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a Symbol for you if ye indeed have faith."
Uncommon or esoteric names
Abir – "Strong One"[75]
Adir – "Great One"[76]
Adon Olam – "Master of the World"
Aibishter – "The Most High" (Yiddish)
Aleim – sometimes seen as an alternative transliteration of Elohim, "A'lim " "عليم" in Arabic means who intensively knows, "A'alim" "عالم" means who knows, the verb is "A'lima" علم means " knows ", while "Allahomma" "اللهم" in Arabic equals to "O'God" and used to supplicate him for something.
Aravat (or Avarat) – "Father of Creation"; mentioned once in 2 Enoch, "On the tenth heaven is God, in the Hebrew tongue he is called Aravat".
About this sound Avinu Malkeinu (help·info) – "Our Father, Our King"
About this sound Bore (help·info) – "The Creator"
Dibbura or 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.
Ehiyeh sh'Ehiyeh – "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh"
Ein Sof – "Endless, Infinite", Kabbalistic name of God
El ha-Gibbor – "God the Hero" or "God the Strong" or "God the Warrior"."Allah jabbar" "الله جبار" in Arabic means "the God is formidable and invincible"
Emet – "Truth"
HaKadosh, Barukh Hu (Hebrew); Kudsha, Brikh Hu (Aramaic); تبارک القدوس (Arabic) – "The Holy One, Blessed Be He"
HaRachaman – "The Merciful One"; "Rahman - رحمن" In (Arabic)
Kadosh Israel – "Holy One of Israel"
Magen Avraham – "Shield of Abraham"
Makom or HaMakom – literally "The Place", perhaps meaning "The Omnipresent" (see Tzimtzum)
Malbish Arumim – "Clother of the Naked"
Matir Asurim – "Freer of the Captives"
Mechayeh HaKol In Arabic "Al-muhyi al-kull - محيي الكل" – "Life giver to All" (Reform version of Mechayeh Metim)
Mechayeh Metim – "Life giver to the Dead"
Melech HaMelachim–"The King of Kings" or Melech Malchei HaMelachim "The King, King of Kings", to express superiority to the earthly rulers title. Arabic version of it is مالك الملك (Malik al-Mulk).
Melech HaOlam–"The King of the World"
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 "Adonai")
Mi She'amar V'haya Ha`olam - "He who spoke, and the world came into being."
Oseh Shalom – "Maker of Peace"
Pokeach Ivrim – "Opener of Blind Eyes"
Ribono shel'Olam – "Master of the World". Arabic version of it is رب العلمين
Rabb al-‘Alamin.
Ro'eh Yisra'el – "Shepherd of Israel"
Rofeh Cholim – "Healer of the Sick"
Shomer Yisrael – "Guardian of Israel" (Psalms 121:4)
Somech Noflim – "Supporter of the Fallen"
Tzur Israel – "Rock of Israel"
YHWH-Niss"i (Adonai-Nissi) – "The LORD Our Banner" (Exodus 17:8–15)
YHWH-Rapha – "The LORD that Healeth" (Exodus 15:26)
YHWH-Ro'i – "The LORD My Shepherd" (Psalms 23:1)
YHWH-Shalom – "The LORD Our Peace" (Judges 6:24)
YHWH-Shammah (Adonai-shammah) – "The LORD Is Present" (Ezekiel 48:35)
YHWH-Tsidkenu – "The LORD Our Righteousness"[77] (Jeremiah 23:6)
YHWH-Yireh (Adonai-jireh) – "The LORD Will Provide" (Genesis 22:13–14)
Yotsehr 'Or – "Fashioner of Light"
Zokef kefufim – "Straightener of the Bent"
Writing divine names
The Psalms in Hebrew and Latin. Manuscript on parchment, 12th century.
In Jewish tradition the sacredness of the divine name or titles must be recognized by the professional sofer (scribe) who writes Torah scrolls, or tefillin and mezuzah. Before transcribing any of the divine titles or name he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah (burial place for scripture) and a new page begun.
Kabbalistic use
One of the most important names is that of the Ein Sof (אין סוף "Endless"), which first came into use after ce 1300.[78] The forty-two-lettered name contains the combined names אהיה יהוה אדוני הויה, that when spelled out contains 42 letters. The equivalent in value of YHWH (spelled יוד הא ואו הא = 45) is the forty-five-lettered name.[clarification needed]
The seventy-two-lettered name is derived from three verses in Exodus (14:19–21) beginning with "Vayyissa", "Vayyabo" and "Vayyet" respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the Shemhamphorasch. The kabbalistic book Sefer Yetzirah explains that the creation of the world was achieved by the manipulation of these sacred letters that form the names of God.
English names
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 in full out of respect. Deuteronomy 12:3–4 reads, "And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. Ye shall not do so unto the Lord your God." From this it is understood that one should not erase or blot out the name of God. The general halachic opinion is that this only applies to the sacred Hebrew names of God, but not to other euphemistic references; there is a dispute whether the word "God" in English or other languages may be erased.
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| | | | Tymon Nikia Bolton II
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| | Subject: Re: YHWH; Names Of God Sat Jun 30, 2018 2:20 am | |
| Christ: https://en.wikipedia.org/wiki/Names_and_titles_of_Jesus_in_the_New_Testament - Spoiler:
Two names and a variety of titles are used to refer to Jesus in the New Testament.[1] In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes.[2][3][4] After the Crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message:.One element of the process of understanding and proclaiming Jesus was the attribution of titles to him.[5] Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus.[5] In time, some of these titles gathered significant Christological significance.[6] Christians have attached theological significance to the Holy Name of Jesus.[7][8] The use of the name of Jesus in petitions is stressed in John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you."[9] There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power.[4][9][10] Contents 1 Names 1.1 Jesus 1.1.1 Etymology 1.1.2 "Jesu" forms 1.1.3 Significance of the name 1.2 Emmanuel 2 Titles 2.1 Christ 2.2 Lord 2.3 Master 2.4 Logos (the Word) 2.5 Son of God 2.6 Son of Man 2.7 Son of David 2.8 Lamb of God 2.9 New Adam / Second Adam / Last Adam 2.10 Light of the World 2.11 King of the Jews 2.12 Rabboni and Rabbi 2.13 Other names and titles 3 See also 4 References Names Jesus See also: Jesus (name) and Name of God in Christianity Beginning of a Byzantine copy of the Gospel of Luke, 1020. Luke 1:31 states: "... bring forth a son, and shalt call his name JESUS."[11] In the New Testament the name Jesus is given both in the Gospel of Luke and the Gospel of Matthew, and Emmanuel only in Matthew. In Luke 1:31 an angel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.[2][3][12][13] Although the precise difference between a 'name' and a 'title' may be open to interpretation, 198 different names and titles of Jesus in the Bible are listed in Cruden's Concordance, first published in 1737, and continuously in print ever since. The first index of the book (following the royal dedications and author's preface) is entitled "A collection of the Names and Titles given to Jesus Christ", with 198 names listed, each accompanied by a biblical reference.[14] Etymology There have been a number of proposals as to the origin and etymological origin of the name Jesus (cf. Matthew 1:21). The name is related to the Hebrew form [Yehoshua`] יְהוֹשֻׁעַ Joshua, which is a theophoric name first mentioned within the Biblical tradition in Exodus 17:9 referring to one of Moses' companions (and his successor as leader of the Israelites). This name is usually considered to be a compound of two parts: יהו Yeho, a theophoric reference to YHWH, the distinctive personal name of the God of Israel, plus a form derived from the Hebrew triconsonantal root y-š-ʕ or י-ש-ע "to liberate, save". There have been various proposals as to how the literal etymological meaning of the name should be translated, including:[15][16][17][18][19] YHWH saves YHWH (is) salvation YHWH (is) a saving-cry YHWH (is) a cry-for-saving YHWH (is) a cry-for-help YHWH (is) my help This early Biblical Hebrew name יְהוֹשֻׁעַ [Yehoshua`] underwent a shortening into later Biblical יֵשׁוּעַ [Yeshua`], as found in the Hebrew text of verses Ezra 2:2, 2:6, 2:36, 2:40, 3:2, 3:8, 3:9, 3:10, 3:18, 4:3, 8:33; Nehemiah 3:19, 7:7, 7:11, 7:39, 7:43, 8:7, 8:17, 9:4, 9:5, 11:26, 12:1, 12:7, 12:8, 12:10, 12:24, 12:26; 1 Chronicles 24:11; and 2 Chronicles 31:15—as well as in Biblical Aramaic at verse Ezra 5:2. These Bible verses refer to ten individuals (in Nehemiah 8:17, the name refers to Joshua son of Nun). This historical change may have been due to a phonological shift whereby guttural phonemes weakened, including [h].[20] Usually, the traditional theophoric element [Yahu] יהו was shortened at the beginning of a name to יו [Yo-], and at the end to יה [-yah]. In the contraction of [Yehoshua`] to [Yeshua`], the vowel is instead fronted (perhaps due to the influence of the y in triliteral root y-š-ʕ). During the post-Biblical period, the name was also adopted by Aramaic and Greek-speaking Jews. Part of a series on Jesus Jesus in Christianity[show] Jesus in Islam[show] Background[show] Jesus in history[show] Perspectives on Jesus[show] Jesus in culture[show] P christianity.svg Christianity portal Allah-green.svg Islam portal Wikipedia book Book:Jesus v t e By the time the New Testament was written, the Septuagint had already transliterated ישוע [Yeshua`] into Koine Greek as closely as possible in the 3rd-century BCE, the result being Ἰησοῦς [Iēsous]. Since Greek had no equivalent to the Semitic letter ש shin [sh], it was replaced with a σ sigma [s], and a masculine singular ending [-s] was added in the nominative case, in order to allow the name to be inflected for case (nominative, accusative, etc.) in the grammar of the Greek language. The diphthongal [a] vowel of Masoretic [Yehoshua`] or [Yeshua`] would not have been present in Hebrew/Aramaic pronunciation during this period, and some scholars believe some dialects dropped the pharyngeal sound of the final letter ע `ayin [`], which in any case had no counterpart in ancient Greek. The Greek writings of Philo of Alexandria[21] and Josephus frequently mention this name. It also occurs in the Greek New Testament at Acts 7:45 and Hebrews 4:8, referring to Joshua son of Nun. From Greek, Ἰησοῦς [Iēsous] moved into Latin at least by the time of the Vetus Latina. The morphological jump this time was not as large as previous changes between language families. Ἰησοῦς [Iēsous] was transliterated to Latin IESVS, where it stood for many centuries. The Latin name has an irregular declension, with a genitive, dative, ablative, and vocative of Jesu, accusative of Jesum, and nominative of Jesus. Minuscule (lower case) letters were developed around 800 and some time later the U was invented to distinguish the vowel sound from the consonantal sound and the J to distinguish the consonant from I. Similarly, Greek minuscules were invented about the same time, prior to that the name was written in Capital letters: ΙΗϹΟΥϹ or abbreviated as: ΙΗϹ with a line over the top, see also Christogram. Modern English "Jesus" /ˈdʒiːzəs/ derives from Early Middle English Iesu (attested from the 12th century). The name participated in the Great Vowel Shift in late Middle English (15th century). The letter J was first distinguished from 'I' by the Frenchman Pierre Ramus in the 16th century, but did not become common in Modern English until the 17th century, so that early 17th century works such as the first edition of the King James Version of the Bible (1611) continued to print the name with an I.[22] "Jesu" forms Look up Jesu in Wiktionary, the free dictionary. "Jesu" is a remnant in modern English of the declension and use of grammatically inflected case endings with some proper nouns in Middle English, which persisted into Early Modern English to around the time of Shakespeare. The form Jesu is often a vocative, "Jesu!", but may also stand for other cases, such as genitive, as in Latin. The form "Jesu" was preserved in hymns and poetry long after it had fallen out of general use in speech, for example in poet laureate Robert Bridges' translation of Johann Schop's wording for the English translation of Johann Sebastian Bach's cantata, Jesu, Joy of Man's Desiring and in T. S. Colvin's hymn, Jesu, Jesu, fill us with your love, based on a song from northern Ghana.[23] During the late 19th Century, as "Jesu" was increasingly seen as antiquated, some churches attempted to update the wording of hymns containing "Jesu" to "Jesus".[24] In modernizing hymn texts the use of "Jesu" or "Jesus" could cause problems where the metre only allowed two syllables, "Je-su".[25][clarification needed] Significance of the name See also: Holy Name of Jesus The IHS monogram with angels, in Hostýn, Czech Republic. Christians have attached theological significance to the name of Jesus from the earliest days of Christianity.[7] Devotions to and feasts for the Holy Name of Jesus exist both in Eastern and Western Christianity.[8] The devotions and venerations to the name Jesus also extend to the IHS monogram, derived from the Greek word for Jesus ΙΗΣΟΥΣ.[9][26][27] The significance of the name of Jesus in the New Testament is underscored by the fact that in his Nativity account Matthew pays more attention to the name of the child and its theological implications than the actual birth event itself.[12][13] Reverence for the name of Jesus is emphasized by Saint Paul in Philippians 2:10 where he states: "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth".[9] The use of the name of Jesus in petitions is stressed in John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you." Many Christian prayers thus conclude with the words: "Through Our Lord Jesus Christ".[9] There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power, and that where the name of Jesus is spoken or displayed the power of Jesus can be called upon.[4][9][10] Emmanuel Matthew 1:23 ("they shall call his name Emmanuel") provides the name Emmanuel (meaning God is with us).[28] Emmanuel, which is taken from Isaiah 7:14, does not appear elsewhere in the New Testament. The name Emmanuel (also Immanuel or Imanu'el) of the Hebrew עִמָּנוּאֵל "God [is] with us" consists of two Hebrew words: אֵל (’El, meaning 'God') and עִמָּנוּ (ʻImmānū, meaning 'with us'); Standard Hebrew ʻImmanuʼel, Tiberian Hebrew ʻImmānûʼēl. It is a theophoric name used in the Bible in Isaiah 7:14 and Isaiah 8:8. Some interpreters see Matthew 1:23 providing a key to an Emmanuel Christology in the New Testament, with Matthew showing an interest in identifying Jesus as "God with us" and later developing the Emmanuel theme at key points throughout his Gospel.[29][30][31] The name Emmanuel does not directly appear elsewhere in the New Testament, but Matthew builds on the motif in Matthew 28:20 to indicate that Jesus will be with the faithful to the end times.[28][31] According to Ulrich Luz, the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew.[32] Some Christians see the same meaning in Matthew 28:20 ("I am with you always, even unto the end of the world") indicates that Jesus will be with the faithful to the end of the age.[28] Titles Christ Main article: Christ (title) See also: Confession of Peter Mosaic of Christ Pantocrator with the Christogram IC XC. The title Christ used in the English language is from the Greek Χριστός (Kristos), via the Latin Christus. It means "anointed one".[33] The Greek is a loan translation of the Hebrew mashiaħ (מָשִׁיחַ) or Aramaic mshiħa (מְשִׁיחָא), from which we derive the English word Messiah. Christ has now become a name, one part of the name "Jesus Christ", but originally it was a title (the Messiah) and not a name; however its use in "Christ Jesus" is a title.[34][35][36] In the Septuagint version of the Hebrew Bible (written over a century before the time of Jesus), the word Christos was used to translate into Greek the Hebrew mashiach (messiah), meaning "anointed."[37][38] (Another Greek word, Messias appears in Daniel 9:26 and Psalm 2:2.[39][40]) The New Testament states that the Messiah, long-awaited, had come and describes this savior as The Christ. In Matthew 16:16 Apostle Peter, in what has become a famous proclamation of faith among Christians since the first century, said, "You are the Christ, the Son of the living God."[41] In John 11:27 Martha tells Jesus "you are the Christ", just before the Raising of Lazarus.[42] In the Pauline Epistles the word Christ is so closely associated with Jesus that it is apparent that for the early Christians there is no need to claim that Jesus is Christ, for that is considered widely accepted among them. Hence Paul can use the term Christos with no confusion as to whom it refers to, and as in First Corinthians 4:15 and Romans 12:5 he can use expressions such as "in Christ" to refer to the followers of Jesus.[43] Symbols for representing Christ (i.e. Christograms) were developed by early Christians, e.g. the Chi Rho symbol formed by superimposing the first two Greek letters in Christ ( Greek : "Χριστός" ), chi = ch and rho = r, to produce ☧.[44] Lord See also: Jesus is Lord, Christology, and Kyrios The Chi Rho circled with the Prayer: "Lord Jesus Christ, Son of God, have mercy on me". Early Christians viewed Jesus as "the Lord" and the Greek word Kyrios (κύριος) which may mean God, lord or master appears over 700 times in the New Testament, referring to him.[45][46] In everyday Aramaic, Mari was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. While the term Mari expressed the relationship between Jesus and his disciples during his life, the Greek Kyrios came to represent his lordship over the world.[47] Pauline writings further established the various theological consequences of the Lord/Kyrios concept among early Christians, and emphasized the attributes of Jesus as not only referring to his eschatological victory, but to him as the "divine image" (Greek εἰκών eikōn) in whose face the glory of God shines forth.[48] In Romans 10:9–13 Paul emphasized the salvific value of the title, and stated that confessing by mouth (homologeo) the belief that Jesus is Lord (Kyrion Iesoun) signifies one's salvation.[49] The high frequency of the use of the term Kyrios in the Acts of the Apostles indicates how natural it was for early Christians to refer to Jesus in this way.[45] This title persisted among Christians as the predominant perception of Jesus for a number of centuries.[48] The use of the Kyrios title for Jesus is central to the development of New Testament Christology, for the early Christians placed it at the center of their understanding and from that center attempted to understand the other issues related to the Christian mysteries.[50] The question of the deity of Christ in the New Testament is inherently related to the Kyrios title of Jesus used in the early Christian writings and its implications for the absolute lordship of Jesus. In early Christian belief, the concept of Kyrios included the Pre-existence of Christ for they believed that if Christ is one with God, he must have been united with God from the very beginning.[46][50] The title, even in the Greek form, continues to be widely used in Christian liturgy, e.g. in the Kyrie eleison, Christe eleison combination (i.e. Lord have mercy, Christ have mercy), where Jesus is referred to as Lord in one case, and as Christ immediately thereafter.[51] Master The Greek word Epistates (Epistata in the vocative case) is used only in Luke's gospel, where it occurs six times. Robert O'Toole argues that the word relates to Jesus power over the material world rather than his teaching.[52] Some commentators suggest that in Luke 5, Peter progresses from seeing Jesus as "Master" (v. 5) to seeing him as "Lord" (v.  .[53] Logos (the Word) Main articles: Logos (Christianity), Pre-existence of Christ, Person of Christ, and Hypostatic union In principio erat verbum, Latin for At the beginning there was the Word. John 1:1-18 from the Clementine Vulgate. John 1:1-18 calls Jesus the Logos (Greek λόγος), often used as "the Word" in English translations.[54] The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos/Word is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. It appears nowhere else in the New Testament.[55][56][57][58] The series of statements regarding the Logos at the very beginning of the Gospel of John build on each other.[59] The statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God. The statement that the Logos was "with God" asserts the distinction of Jesus from God. The statement that the Logos "was God" states the unity of Jesus with God, thus stating his divinity.[56][59] In 1 John 1:1 the arrival of the Logos as "the Word of life" from the beginning is emphasized and 1 John 5:6 builds on it to emphasize the water and blood of incarnation.[56] With the use of the title Logos, Johannine Christology consciously affirms the belief in the divinity of Jesus: that he was God who came to be among men as the Word Incarnate.[56][58][60] Although as of the 2nd century the use of the title Logos gave rise to debate between the Alexandrian and Antiochian schools of thought regarding the interaction of the human and divine elements in the Person of Christ, after the First Council of Nicaea in 325 and Council of Chalcedon in 451 the Logos and the second person of the Trinity were often used interchangeably.[58][61][62][63] Son of God Main article: Son of God (Christianity) First page of Mark: "The beginning of the gospel of Jesus Christ, the Son of God", by Sargis Pitsak 14th century. The title "Son of God" is applied to Jesus in many cases in the New Testament.[64] It is often used to refer to his divinity, from the beginning in the Annunciation up to the Crucifixion.[64] The declaration that Jesus is the Son of God is made by many individuals in the New Testament, on two separate occasions by God the Father as a voice from Heaven, and is also asserted by Jesus himself.[64][65][66][67] The Son of God title, according to most Christian denominations, Trinitarian in belief, refers to the relationship between Jesus and God, specifically as "God the Son".[65][67] For thousands of years, emperors and rulers ranging from the Western Zhou dynasty (c. 1000 B.C.) in China to Alexander the Great in Greece have assumed titles that reflect a filial relationship with deities.[68][69] At the time of Jesus, Roman Emperor Augustus exploited the similarity between the titles Divi filius (son of the Divine One) and "Dei filius" (Son of God) and used the ambiguous inscription "DF" to refer to himself to emphasize the divine component of his image.[70][71][72][73] J. D. Crossan argues that early Christians adopted this title.[74] The Gospel of Mark begins by calling Jesus the Son of God and reaffirms the title twice when a voice from Heaven calls Jesus: "my Son" in Mark 1:11 and Mark 9:7.[75] In Matthew 14:33, after Jesus walks on water, the disciples tell Jesus: "You really are the Son of God!"[66] In Matthew 27:43, while Jesus hangs on the cross, the Jewish leaders mock him to ask God help, "for he said, I am the Son of God", referring to the claim of Jesus to be the Son of God.[67] Matthew 27:54 and Mark 15:39 include the exclamation by the Roman commander, "He was surely the Son of God!", after the earthquake following the Crucifixion of Jesus. When, in Matthew 16:15–16, Apostle Peter states, "You are Christ, the Son of the living God", Jesus not only accepts the titles, but calls Peter "blessed" and declares the profession a divine revelation, unequivocally declaring himself to be both Christ and the Son of God in Matthew 16:15-16.[65][65] In the new Testament, Jesus uses the term "my Father" as a direct and unequivocal assertion of his sonship, and a unique relationship with the Father beyond any attribution of titles by others, e.g., in Matthew 11:27, John 5:23 and John 5:26.[67][76][77] In a number of other episodes, Jesus claims sonship by referring to the Father, e.g., in Luke 2:49, when he is found in the temple, a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode.[67] In Matthew 1:11 and Luke 3:22, Jesus allows himself to be called the Son of God by the voice from above, not objecting to the title.[67] Of all the Christological titles used in the New Testament, Son of God has had one of the most lasting impacts in Christian history and has become part of the profession of faith by many Christians.[78] In the mainstream Trinitarian context, the title implies the full divinity of Jesus as part of the Holy Trinity of Father, Son and the Spirit.[78] However, the concept of God as the father of Jesus and Jesus as the one and only Son of God is distinct from the concept of God as the Creator and father of all people, as indicated in the Apostle's Creed.[79] The profession begins with expressing belief in the "Father almighty, creator of heaven and earth" and then immediately, but separately, in "Jesus Christ, his only Son, our Lord", thus expressing both senses of fatherhood within the Creed.[79] Son of Man Main article: Son of man (Christianity) "Son of man" appears 25 times in Luke, a copy c. 800 shown here.[80] The term Son of man appears many times in all four gospel accounts, e.g. 30 times in Matthew.[80] However, unlike the title Son of God, its proclamation has never been an article of faith in Christianity.[81] While the profession of Jesus as the Son of God has been an essential element of Christian creeds since the Apostolic age, such professions do not apply to Son of man. Yet, the Christological analysis of the relationship between the two terms has been the subject of much research.[81] In modern biblical research the occurrences of Son of man in the Synoptic gospels are generally categorized into three groups: those that refer to his "coming" (as an exaltation), those that refer to "suffering" and those that refer to "now at work", i.e. referring to the earthly life.[80][82][83] The presentation in the Gospel of John is somewhat different from the Synoptics and in John 1:51 he is presented as contact with God through "angelic instrumentality", in John 6:26 and 6:53 he provides life through his death and in John 5:27 he holds the power to judge men.[80] The first chapter of the Book of Revelation refers to "one like a Son of man" in Revelation 1:12–13 which radiantly stands in glory and speaks to the author.[84] In the Gospel of John Jesus is not just a messianic figure, nor a prophet like Moses, but the key emphasis is on his dual role as Son of God and Son of man.[85] Although Son of man is a distinct from Son of God, some gospel passages equate them in some cases, e.g. in Mark 14:61, during the Sanhedrin trial of Jesus when the high priest asked Jesus: "Are you the Messiah, the Son of the Blessed one?" Jesus responded "I am: and you shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven.".[83][86] This builds on the statement in Mark 9:31 that "The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again."[83] In the parable of the Sheep and the Goats, the returning Son of man has the power to judge, by separating men from "all the nations" into distinct groups, in Matthew 25:31–46.[83] For centuries, the Christological perspective on Son of man has been a natural counterpart to that of Son of God and in many cases affirms the humanity of Jesus just as Son of God affirms his divinity.[82] In the 5th century, Saint Augustine viewed the duality of Son of God and Son of man in terms of the dual nature of Christ in hypostatic union, in that the Son of God became the Son of man through the act of Incarnation and wrote: "Since he is the only Son of God by nature, he became also the Son of Man that he might be full of grace as well."[87][88] Geza Vermes has argued that "the son of man" in the Gospels is unrelated to these Hebrew Bible usages. He begins with the observation that there is no example of "the" son of man in Hebrew sources. He suggests that the term originates in Aramaic—bar nash/bar nasha. Based on his study of Aramaic sources, he concludes that in these sources: (1) "Son of man" is a regular expression for man in general. (2) It often serves as an indefinite pronoun ("one" or "someone"). (3) In certain circumstances it may be employed as a circumlocution. In monologues or dialogues the speaker can refer to himself, not as 'I', but as "the son of man" in the third person, in contexts implying awe, reserve, or modesty. (4) In none of the extant texts does "son of man" figure as a title.[89] Son of David The title "Son of David" indicates Jesus' physical descent from David, as well as his membership of the Davidic line of kings. The phrase is used a number of times in the gospel of Matthew. It appears in Matthew 1:1 to introduce both the genealogy and the gospel. It is found on the lips of the blind men healed in Galilee ("Have mercy on us, Son of David", Matthew 9:27), the crowd who are amazed at Jesus' healing of a blind, mute and demon-possessed man Matthew 12:23), the Canaanite woman whose daughter is exorcised ("Lord, Son of David, have mercy on me," Matthew 15:22), and the blind men healed near Jericho ("Lord, Son of David, have mercy on us", Matthew 20:30). Finally, it also forms part of the shout of the crowds when Jesus enters Jerusalem: "Hosanna to the Son of David" (Matthew 21:9). A variant of this title is found in Revelation 22:16, where Jesus refers to himself as "the Root and the Offspring of David". According to Anglican Bishop Charles Ellicott, "Son of David" was "the most popular of all the names of the expected Christ".[90] Lamb of God Main article: Lamb of God A typical depiction of Agnus Dei, bleeding into a Holy Chalice and carrying a Christian victory banner. The title Lamb of God (Agnus Dei) only appears in the Gospel of John, with the exclamation of John the Baptist: "Behold the Lamb of God who takes away the sins of the world" in John 1:29, the title reaffirmed the next day in John 1:36.[91] The second use of the title Lamb of God takes place in the presence of the first two apostles of Jesus, who immediately follow him, address him as Rabbi with respect and later in the narrative bring others to meet him.[92] These two proclamations of Jesus as the Lamb of God closely bracket the Baptist's other proclamation in John 1:34: "I have borne witness that this is the Son of God". From a Christological perspective, these proclamations and the descent of the Holy Spirit as a dove in John 1:32 reinforce each other to establish the divine element of the Person of Christ.[91] In Johannine Christology the proclamation "who takes away the sins of the world" begins the unfolding of the salvific theme of the redemptive and sacrificial death of Jesus followed by his resurrection which is built upon in other proclamations such as "this is indeed the Saviour of the world" uttered by the Samaritans in John 4:42.[93][94] However, nothing in the context of 1 Corinthians 5:7 directly implies that in that specific passage Saint Paul refers the death of Jesus using the same theme.[95] The Book of Revelation includes over twenty references to a lion-like lamb ("slain but standing") which delivers victory in a manner reminiscent of the resurrected Christ.[96] In the first appearance of the lamb in Revelation (5:1-7) only the lamb (which is of the tribe of Judah, and the root of David) is found worthy to take the judgment scroll from God and break the seals. In Revelation 21:14 the lamb is said to have twelve apostles.[96] The theme of a sacrificial lamb which rises in victory as the Resurrected Christ was employed in early Christology, e.g. in 375 Saint Augustine wrote: "Why a lamb in his passion? For he underwent death without being guilty of any inequity. Why a lion in his resurrection? For in being slain, he slew death."[97] The Lamb of God title has found widespread use in Christian prayers and the Agnus Dei ("Lamb of God who take away the sins of the world have mercy on us; Lamb of God who take away the sins of the world grant us peace") is used both in liturgy and as a form of contemplative prayer.[98][99] New Adam / Second Adam / Last Adam Main article: Last Adam The Resurrected Jesus pulls Adam and Eve out of their graves, with Satan bound in Hell, Chora Church, Istanbul, c. 1315. Just as in Adam all of us died, so too in Christ all of us will be brought to life. — 1 Corinthians 15:22 Just as the Gospel of John proclaims the universal relevance of the Incarnation of Jesus as Logos, the Pauline view emphasizes the cosmic view that his birth, Crucifixion and Resurrection brought forth a new man and a new world.[34] Paul's eschatological view of Jesus counter-positions him as a new man of morality and obedience, in contrast to Adam. Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation.[100] In the Pauline view, Adam is positioned as the first man and Jesus as the second and last Adam (1 Corinthians 15:45), the first having corrupted himself by his disobedience, also infected humanity and left it with a curse as inheritance. The birth of Jesus, on the other hand, counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.[101] The theme is reiterated by Paul, in Romans 5:18-21, when he states: Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all. For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification* leading to eternal life through Jesus Christ our Lord. In the 2nd century Church Father Irenaeus continued this tradition and stated: "so that what we had lost in Adam - namely to be according to the image and likeness of God- that we might recover in Christ Jesus."[102][103] Irenaeus also used the analogy of "second Adam and second Eve" and suggested the Virgin Mary as the "second Eve" who had set a path of obedience for the second Adam (i.e. Jesus) from the Annunciation to Calvary.[104] The tradition continued in the 4th century by Ephrem the Syrian and later by Saint Augustine in his Felix culpa, i.e. the happy fall from grace of Adam and Eve.[105][106] Later, in the 16th century, John Calvin viewed the birth of Jesus as the second Adam one of the six modes of atonement.[107] Light of the World Main article: Light of the World Stained glass of Jesus as "Light of the World", Church of St. Brendan, Bantry, Ireland. Jesus is called a light in seven instances in the New Testament and Light of the World only in the Gospel of John. The terms "Bread of Life" and "Life of the World" are also applied by Jesus to himself in John's Gospel in the same Christological sense.[108] In John 8:12 Jesus applies the title to himself while debating with the Jews, and states:[109] I am the light of the world: he who follows me shall not walk in darkness, but shall have the light of life. Jesus again claims to be Light of the World in John 9:5, during the miracle of healing the blind at birth, saying: [108] When I am in the world, I am the Light of the World. This episode leads into John 9:39 where Jesus metaphorically explains that he came to this world, so that the blind may see.[108] In the Christological context, the use of the title "Light of the World" is similar to the use of the title "Bread of Life" in John 6:35, where Jesus states: "I am the bread of life: he who comes to me shall not hunger.[110] These assertions build on the Christological theme of John 5:26 where Jesus claims to possess life Just as the Father does and provide it to those who follow him.[76][110] The term "Life of the World" is applied in the same sense by Jesus to himself in John 6:51.[108] This application of "light compared with darkness" also appears in 1 John 1:5 which applies it to God and states: "God is light, and in him is no darkness at all."[111] Jesus also used the term Light of the World to refer to his disciples, in Matthew 5:14:[109] The term "Light of the World" is related to the parables of Salt and Light and Lamp under a bushel. King of the Jews Main articles: Jesus, King of the Jews and INRI The acronym INRI (Jesus of Nazareth, King of the Jews) written in three languages, as in John 19:20,[112] Ellwangen Abbey, Germany. In the New Testament, Jesus is referred to as the King of the Jews on three occasions, coming at the beginning of his life and at the end. Both uses of the title lead to dramatic results in the New Testament accounts. In the account of the Nativity of Jesus in the Gospel of Matthew, wise men (called the Magi) who come from the east call Jesus the "King of the Jews", causing King Herod to order the Massacre of the Innocents. In the accounts of the Passion of Jesus in all four Canonical Gospels, the use of the "King of the Jews" title leads to charges against Jesus that result in his Crucifixion.[113][114] The title "King of the Jews" is used only by the gentiles, namely by the Magi, Pontius Pilate and the Roman soldiers. In contrast the Jewish leaders in the Passion accounts prefer the designation "King of Israel", as in Matthew 27:42, Mark 15:32. The use of the term "King" in the charges brought against Jesus is central in the decision to crucify him.[114] In John 19:12 Pilate seeks to release Jesus, but the Jews object, saying: "If thou release this man, thou art not Caesar's friend: every one that maketh himself a king speaketh against Caesar" bringing the power of Caesar to the forefront of the discussion for the assumption of the title King implies rebellion against the Roman Empire[113][114] The final use of the title only appears in Luke 23:36-37. Here, after Jesus has carried the cross to Calvary and has been nailed to the cross, the soldiers look up on him on the cross, mock him, offer him vinegar and say: "If thou art the King of the Jews, save thyself." In the parallel account in Matthew 27:42 the Jewish priests mock Jesus as "King of Israel", saying: "He is the King of Israel; let him now come down from the cross, and we will believe on him."[113][115] Rabboni and Rabbi Mary Magdalene calling Jesus Rabboni and receiving the response: Noli me Tangere, depicted by Antonio da Correggio, circa 1534. In John 20:16, when Mary Magdalene encounters Jesus shortly after the Resurrection, she calls him Rabbouni (ῥαββουνί) literally my great [one] or (more extensively) my Teacher.[116] For those who do not speak Aramaic the Gospel of John translates this as "teacher", a Rabbi being a Jewish teacher, or master.[117] In the New Testament, the term Rhabbouni is only used by the Magdalene here in John 20:16 and in Mark 10:51 by the blind man Bartimaeus in the account of the miracle of healing the blind near Jericho.[118] The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all.[119] In Matthew's account of the Last Supper (Matthew 26:22-25) when Jesus says that he will be betrayed by one of his Apostles, one after another the Apostles say "Surely it is not I, Lord" but Judas Iscariot says "Surely it is not I, Rabbi", using the term Rabbi instead of Lord.[120] The Iscariot again calls Jesus Rabbi in Matthew 26:49 when he betrays him in the Kiss of Judas episode, heavily implying he may never have acknowledged, believed, or understood the divinity of Jesus. Jesus is called Rabbi in conversation by Apostle Peter in Mark 9:5 and Mark 11:21, and by Mark 14:45 by Nathanael in John 1:49, where he is also called the Son of God in the same sentence.[119] On several occasions, the disciples also refer to Jesus as Rabbi in the Gospel of John, e.g. 4:31, 6:25, 9:2 and 11:8.[119][121] Intimating that the title Rabbi was used by status seeking Pharisees (who "sit on the seat of Moses") and use the title as sign of authority, in Matthew 23:1-8 Jesus rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi: for one is your teacher, and all ye are brethren".[119][121][122] Other names and titles The New Testament uses several titles to refer to Jesus. However, some terms that are commonly used in the Christian tradition rarely appear in the New Testament, e.g. the exact term "Savior" appears only once, and is uttered by the Samaritans in John 4:42.[123] The title "Nazarene" applied to Jesus has been also used to designate Christians in Syriac and Arabic traditions.[124] The title "Chosen one" or "Elect one" is used twice in Luke's gospel: eklektos is used in 23:35 when the rulers mock Jesus, while eklelegmenos is used in 9:35 when Jesus is baptized. James R. Edwards notes that the phrase is used repeatedly in 1 Enoch, but was associated in Jewish thinking with triumph and glory, rather than with suffering.[125] A 13th century Gospel of John, the only Gospel in which Bread of Life appears as one of the seven "I am" assertions.[126][127] Christian theologians such as Thomas Aquinas have produced significant arguments analyzing various names and titles for Jesus.[128] In John 8:58 Jesus says: "Before Abraham was born, I am." The phrase "I am" (εγω ειμι in Greek) was considered a name for Jesus by Aquinas who considered it the most proper of all divine names, for Aquinas believed it to refer to the "being of all things".[129] One of the titles preceded by an "I am" assertion of Jesus is the "Bread of Life" title in John 6:35: "I am the bread of life: he who comes to me shall not hunger."[126] The Bread of Life Discourse takes place in the Gospel of John shortly after Jesus feeds the crowds with five loaves of bread and two fish.[130] In the Epistle to the Hebrews, Jesus is called an "Apostle" and a "High Priest" in 3:1, the preparation for the two titles being the preceding text of Hebrews 2:5-18 which present the two functions of Jesus: as an Apostle he represents God to humanity and as a High Priest he represents humanity to God.[131] While John's Gospel emphasizes Jesus as the Son of God, the Gospel of Luke depicts him as a prophet above all else, attributing that title to Jesus more often than even Mark.[132] A prophet is not someone who merely preaches, but claims divine revelation through God.[133] In Luke 4:24 following his hometown rejection episode, Jesus remarks that as a prophet he is not welcome in his own hometown. Elsewhere, in Luke 7:39 the Jews again doubt that Jesus is a prophet.[132] The view of Jesus as a prophet is used in the concept of threefold office which sees his 3 roles as "Prophet, Priest and King".[134] While during early Christianity there were people claiming to be prophets, there are no records of anyone else claiming to be a prophet during the life of Jesus.[133] In John 14:16 Jesus said he will ask the Father to send "another" paraclete, i.e. comforter.[135] The term paraclete only appears in Johannine literature and apart from the four uses in the Gospel of John it appears only in 1 John 2:1.[135] Given that 1 John 2:1 views Jesus as a paraclete, the reference in John 14:16 states that Jesus sends a second paraclete to continue the life of the Church after his departure.[135] The statement regarding the paraclete is made within the "farewell discourse" during the Last Supper of Jesus and the Apostles.[136] The paraclete is thus a link between the ministry of Jesus and the future life of the Church.[136] Some titles of Jesus are unique to the Book of Revelation; he is referred to as Faithful and True in Revelation 19:11, the Alpha and Omega in Revelation 22:13 and elsewhere and the Morning Star in Revelation 22:16.
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| | | | Tymon Nikia Bolton II
Shinseigami, the PanDaddy :: Pandimensional Overgod; the Unrestricted Being
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| | Subject: Re: YHWH; Names Of God Sat Jun 30, 2018 2:21 am | |
| Allah: https://en.wikipedia.org/wiki/Names_of_God_in_Islam - Spoiler:
About this sound 1 \* ٱلْرَّحْمَـٰنُ
ٱلْرَّحْمَـانُ
[*]
\* الرّحمـٰن
\ الرّحمان
\* الرحمـٰن
الرحمان
[*]
ar-Raḥmān/ ar-Raḥmān ar-Raḥmān
[Ar-Rahmaan]
The Most Gracious Quran: Beginning of every Surah (chapter) except one, and numerous other places. The first verse ('ayat) of Surah ar-Rahman (Surah 55) consists only of this Name. D
About this sound 2 ٱلْرَّحِيْمُ \ الرّحيم
الرحيم
ar-Raḥiym/
ar-Raḥīm
ar-Raḥīm
[Ar-Raheem]
The Most Merciful Quran: Beginning of every Surah (chapter) except one, and numerous other places (there are a total of 114 Surahs in the Quran.) D
About this sound 3 \* ٱلْمَـٰلِكُ
ٱلْمَـالِكُ
[*]
\* المـٰلك
المالك
[*]
al-Mālik/
al-Mālik
al-Mālik
[al-Maalik]
The King 59:23, 20:114, 23:116 D
About this sound 4 ٱلْقُدُّوسُ \ القدّوس
القدوس
al-Quddūs/
al-Quddūs
al-Quddus
[al-Quddous,
al-Quddoos]
The Holy 59:23, 62:1 D
About this sound 5 \* ٱلْسَّلَـٰمُ
ٱلْسَّلَامُ
[*]
\* السّلـٰم
\ السّلام
\* السلـٰم
السلام
[*]
as-Salām/
as-Salām
As-Salam
[As-Salaam]
The Peace 59:23 D
About this sound 6 ٱلْمُؤْمِنُ المؤمن al-Muʿumin/
al-Muʿmin
al-Muʿmin The Granter of Security 59:23 D
About this sound 7 ٱلْمُهَيْمِنُ المهيمن al-Muhaymin al-Muhaymin The Controller 59:23 D
About this sound 8 ٱلْعَزِيزُ العزيز al-aziyz/ al-ʿAzīz
[al-Azeez]
The Powerful 3:6, 4:158, 9:40, 48:7, 59:23 D
About this sound 9 ٱلْجَبَّارُ \ الجبّار
الجبار
al-Jabbār/
al-Jabbār
al-Jabbar
[al-Jabbaar]
The Strong 59:23 D
About this sound 10 ٱلْمُتَكَبِّرُ \ المتكبّر
المتكبر
al-Mutakabbir al-Mutakabbir The Supreme 59:23 D[clarification needed]
mutafaʿʿil
About this sound 11 \* ٱلْخَـٰلِقُ
ٱلْخَالِقُ
[*]
\* الخـٰلق
الخالق
[*]
al-Khāliq/
al-Khāliq
al-Khaliq
[al-Khaaliq]
The Creator 6:102, 13:16,[7] 36:81, 39:62, 40:62, 59:24 D
About this sound 12 ٱلْبَارِئُ البارئ al-Bāriʿ/
al-Bāriʿ
al-Bariʿ[al-Baari’/ al-Baarie] The Evolver, The Maker 59:24 D
About this sound 13 ٱلْمُصَوِّرُ \ المصوّر
المصور
al-Muṣawwir al-Musawwir
[al-Mussawwir/
al-Muswawwir]
The Fashioner, The Shaper, The Designer 59:24 D
About this sound 14 \* ٱلْغَفَّـٰرُ
ٱلْغَفَّارُ
[*]
\* الغفّـٰر
\ الغفّار
\* الغفـٰر
الغفار
[*]
al-Ghaffār/
al-Ghaffār
al-Ghaffar
[al-Ghaffaar]
The Repeatedly Forgiving 20:82, 38:66, 39:5, 40:42, 71:10 D
About this sound 15 \* ٱلْقَهَّـٰرُ
ٱلْقَهَّارُ
[*]
\* القهّـٰر
\ القهّار
\* القهـٰر
القهار
[*]
al-Qahhār/
al-Qahhār
al-Qahhar
[al-Qahhaar]
The Subduer 12:39, 13:16, 14:48, 38:65, 39:4, 40:16 D
About this sound 16 ٱلْوَهَّابُ \ الوهّاب
الوهاب
al-Wahhāb/
al-Wahhāb
al-Wahhab
[al-Wahhaab]
The Bestower 38:9, 38:35 D
About this sound 17 ٱلْرَّزَّاقُ \ الرّزّاق
الرزاق
ar-Razzāq/
ar-Razzāq
Ar-Razzaq
[Ar-Razzaaq]
The Provider, The Sustainer 51:58 D
About this sound 18 ٱلْفَتَّاحُ \ الفتّاح
الفتاح
al-Fattāḥ/
al-Fattāḥ
al-Fattah
[al-Fattaah]
The Opener, The Victory Giver 34:26 D
About this sound 19 ٱلْعَلِيمُ العليم al-aliym/
al-alīm
al-Alim
[al-Aleem]
The Knowing 2:158, 3:92, 4:35, 24:41, 33:40 D
About this sound 20 ٱلْقَابِضُ القابض al-Qābiḍ/
al-Qābiḍ
al-Qabid/ al-Qabidh
[al-Qaabid/
al-Qaabidh]
The Restrainer, The Straightener 2:245 V
About this sound 21 ٱلْبَاسِطُ الباسط al-Bāsiṭ/
al-Bāsiṭ
al-Basit/ al-Basitt
[al-Baasit/ al-Baasitt]
The Extender / Expander 2:245 V
About this sound 22 ٱلْخَافِضُ الخافض al-Khāfiḍ/
al-Khāfiḍ
al-Khafid/ al-Khafidh
[al-Khaafid/
al-Khaafidh]
The Abaser, The Humiliator, The Downgrader 56:3; al-Kafʿamī (1992:38) O
About this sound 23 ٱلْرَّافِعُ \ الرّافع
الرّافع
ar-Rāfiʿ/
ar-Rāfiʿ
Ar-Rafiʿ/ Ar-Rafee
[Ar-Raafiʿ/ Ar-Raafee]
The Exalter, The Upgrader 58:11, 6:83 V
About this sound 24 ٱلْمُعِزُّ \ المعزّ
المعز
al-Muʿizz al-Muʿizz
[al-Muʿeizz]
The Giver of Honor 3:26 V
About this sound 25 ٱلْمُذِلُّ \ المذلّ
المذل
al-Muḏill/al-Mudhill al-Muzill
[al-Mudzhill]
The Giver of Dishonor 3:26 V
About this sound 26 ٱلْسَّمِيعُ \ السّميع
السميع
as-Samiyʿ/as-Samīʿ As-Samiʿ/ As-Samie
[As-Sameeʿ]
The Hearing 2:127, 2:256, 8:17, 49:1 D
About this sound 27 ٱلْبَصِيرُ البصير al-Baṣīr/al-Baṣīr al-Basir/ al-Bassir/
al-Baswir [al-Baseer/ al-Basseer/ al-Basweer]
The All-Seeing 4:58, 17:1, 42:11, 42:27 D
About this sound 28 ٱلْحَكَمُ الحكم al-Ḥakam al-Hakam The Judge, The Arbitrator 22:69 V
About this sound 29 ٱلْعَدْلُ العدل al-ʿAdl al-ʿAdl/ al-Edl The Just Not Quranic, see al-Kafʿamī (1992:40)
About this sound 30 ٱلْلَّطِيفُ \ اللّطيف
اللطيف
al-Laṭiyf/
al-Laṭīf
al-Latif / al-Lattif/
al-Latwif [al-Lateef/ al-Latteef/ al-Latweef]
The Gentle, The Subtly Kind 22:63, 31:16, 33:34 D
About this sound 31 ٱلْخَبِيرُ الخبير al-Khabiyr/
al-Khabīr
al-Khabir
[al-Khabeer]
The All-Aware 6:18, 17:30, 49:13, 59:18 D
About this sound 32 ٱلْحَلِيمُ الحليم al-Ḥaliym/
al-Ḥalīm
al-Halim
[al-Haleem]
The Forbearing, The Indulgent 2:235, 17:44, 22:59, 35:41 A
About this sound 33 ٱلْعَظِيمُ العظيم al-ʿAẓiym/
al-ʿAẓīm
al-ʿAzim, al-ʿAzzim, al-ʿAzwim/ al-Ezim,
al-Ezzim, al-Ezwim [al-ʿAzzeem, al-ʿAzweem/
al-Ezzeem,
al-Ezweem]
The Great, The Magnificent 2:255, 42:4, 56:96 D
About this sound 34 ٱلْغَفُورُ الغفور al-Ghafūr/
al-Ghafūr
al-Ghafur
[al-Ghafour, al-Ghafoor]
The Much-Forgiving 2:173, 8:69, 16:110, 41:32 D
About this sound 35 ٱلْشَّكُورُ \ الشّكور
الشكور
ash-Shakūr/
ash-Shakūr
Ash-Shakur
[Ash-Shakour, Ash-Shakoor]
The Grateful 35:30, 35:34, 42:23, 64:17 A
About this sound 36 ٱلْعَلِىُّ *\ ٱلْعَلِيُّ
[*]
\* العلىّ
\ العليّ
\* العلى
العلي
[*]
al-alī */
al-aliyy
[*]
al-ʿAli The Sublime 4:34, 31:30, 42:4, 42:51 34:23 D
About this sound 37 ٱلْكَبِيرُ الكبير al-Kabiyr/
al-Kabīr
al-Kabir
[al-Kabeer]
The Great 13:9, 22:62, 13:30, 34:23 D
About this sound 38 ٱلْحَفِيظُ الحفيظ al-Ḥafiyẓ/
al-Ḥafīẓ
al-Hafiz
[al-Hafeez]
The Preserver 11:57, 34:21, 42:6 A
About this sound 39 ٱلْمُقِيتُ المقيت al-Muqiyt/
al-Muqīt
al-Muqit
[al-Muqeet]
The Nourisher 4:85 I
About this sound 40 ٱلْحَسِيبُ الحسيب al-Ḥasiyb/
al-Ḥasīb
al-Hasib
[al-Haseeb]
The Bringer of Judgment 4:6, 4:86, 33:39 I
About this sound 41 ٱلْجَلِيلُ الجليل al-Jaliyl/
al-Jalīl
al-Jalil
[al-Jaleel]
The Majestic, The Exalted 55:27, 7:143 A, V
About this sound 42 ٱلْكَرِيمُ الكريم al-Kariym/
al-Karīm
al-Karim
[al-Kareem]
The Bountiful, The Generous 27:40, 82:6 D
About this sound 43 ٱلْرَّقِيبُ \ الرّقيب
الرقيب
ar-Raqiyb/
ar-Raqīb
Ar-Raqib
[Ar-Raqeeb]
The Watchful 4:1, 5:117 D
About this sound 44 ٱلْمُجِيبُ المجيب al-Mujiyb/
al-Mujīb
al-Mujib
[al-Mujiyb]
The Responsive, The Answerer 11:61 A
About this sound 45 \* ٱلْوَٰسِعُ
ٱلْوَاسِعُ
[*]
\* الوٰسع
الواسع
[*]
’al-Wāsi‘/
’al-Wāsi‘
al-Wasi‘/ al-Wasie
[al-Waasi‘/ al-Waasie]
The Vast, The All-Embracing, The Omnipresent, The Boundless 2:268, 3:73, 5:54 A
About this sound 46 ٱلْحَكِيمُ الحكيم al-Ḥakiym/
al-Ḥakīm
al-Hakim
[al-Hakeem]
The Wise 31:27, 46:2, 57:1, 66:2 D
About this sound 47 ٱلْوَدُودُ الودود al-Wadūd/
al-Wadūd
al-Wadud
[al-Wadoud/ al-Wadood]
The Affectionate 11:90, 85:14 D
About this sound 48 ٱلْمَجِيدُ المجيد al-Majiyd/
al-Majīd
al-Majid
[al-Majeed]
The All-Glorious, The Majestic 11:73 A
About this sound 49 ٱلْبَاعِثُ الباعث al-Bāʿith/
al-Bāʿith
al-Baʿith / al-Baʿeith
[al-Baaʿith/ al-Baaʿeith]
The Resurrector 22:7 V
About this sound 50 ٱلْشَّهِيدُ \ الشّهيد
الشهيد
ash-Shahiyd/
ash-Shahīd
Ash-Shahid
[Ash-Shaheed]
The Witness 4:166, 22:17, 41:53, 48:28 A
About this sound 51 ٱلْحَقُّ \ الحقّ
الحق
ʾal-Ḥaqq al-Haqq The Truth, The Reality 6:62, 22:6, 23:116, 24:25 D
About this sound 52 ٱلْوَكِيلُ الوكيل al-Wakiyl/
al-Wakīl
al-Wakil
[al-Wakeel]
The Trustee, The Dependable, The Advocate 3:173, 4:171, 28:28, 73:9 A
About this sound 53 ٱلْقَوِيُّ \ القويّ
القوي
al-Qawiyy al-Qawi
[al-Qawee]
The Strong 22:40, 22:74, 42:19, 57:25 D
About this sound 54 ٱلْمَتِينُ المتين al-Matiyn/
al-Matīn
al-Matin
[al-Mateen]
The Firm, The Steadfast 51:58 D
About this sound 55 ٱلْوَلِيُّ \ الوليّ
الولي
al-Waliyy al-Wali
[al-Walee]
The Friend, Helper 4:45, 7:196, 42:28, 45:19 D
About this sound 56 ٱلْحَمِيدُ الحميد al-Ḥamiyd/
al-Ḥamīd
al-Hamid
[al-Hameed]
The All Praiseworthy 14:8, 31:12, 31:26, 41:42 D
About this sound 57 \* ٱلْمُحْصِىُ
ٱلْمُحْصِيُ
[*]
\* المحصى
المحصي
[*]
al-Muḥṣiy/
al-Muḥṣī
al-Muhsi
[al-Muhsee]
The Accounter, The Numberer of All 72:28, 78:29 V
About this sound 58 ٱلْمُبْدِئُ المبدئ ’al-Mubdi’
[’al-Mubdiy]
al-Mubdiʾ
[al-Mubdie]
The Originator, The Producer, The Initiator 10:34, 27:64, 29:19, 85:13 V
About this sound 59 ٱلْمُعِيدُ المعيد al-Muʿiyd/
al-Muʿīd
al-Muʿid
[al-Muʿeid/ al-Muʿeyd]
The Restorer, The Reinstater Who Brings Back All 10:34, 27:64, 29:19, 85:13 V
About this sound 60 \* ٱلْمُحْىِ
\ ٱلْمُحْيِى
ٱلْمُحْيِي
[*]
\* المحى
\ المحيى
المحيي
[*]
al-Muḥ·yi */
al-Muḥ·yiy
[*]
al-Muhyi
[al-Muhyee]
The Giver of Life 7:158, 15:23, 30:50, 57:2 V
About this sound 61 ٱلْمُمِيتُ المميت al-Mumiyt/
al-Mumīt
al-Mumit
[al-Mumeet]
The Bringer of Death 3:156, 7:158, 15:23, 57:2 V
About this sound 62 ٱلْحَىُّ \ الحىّ
الحى
al-Ḥayy al-Hayy The Living 2:255, 3:2, 20:111, 25:58, 40:65 D
About this sound 63 ٱلْقَيُّومُ \ القيّوم
القيوم
al-Qayyūm/
al-Qayyūm
al-Qayyum
[al-Qayyoum/
al-Qayyoom]
The Subsisting, The Independent 2:255, 3:2, 20:111 D
About this sound 64 \* ٱلْوَٰجِدُ
ٱلْوَاجِدُ
[*]
\ الوٰجد
الواجد
al-Wājid/
al-Wājid
al-Wajid
[al-Waajid]
The Perceiver, The Finder, The Unfailing 38:44 V
About this sound 65 ٱلْمَاجِدُ الماجد al-Mājid/
al-Mājid
al-Majid
[al-Maajid]
The Illustrious, The Magnificent 85:15, 11:73; al-Kafʿamī (1992:48) A
About this sound 66 \* ٱلْوَٰحِدُ
ٱلْوَاحِدُ
[*]
\ الوٰحد
الواحد
al-Wāḥid/
al-Wāḥid
al-Wahid
[al-Waahid]
The Unique, The Single 13:16, 14:48, 38:65, 39:4 D
About this sound 67 ٱلْأَحَد \ الأحد
الاحد
al-ِِِʿAḥad al-Ahad The One, The Indivisible 112:1 A
About this sound 68 ٱلْصَّمَدُ \ الصّمد
الصمد
aṣ-ِِِṢamad As-Samad
[As-Ssamad/ As-Swamad]
The Eternal, The Absolute, The Self-Sufficient 112:2 D
About this sound 69 \* ٱلْقَـٰدِرُ
ٱلْقَادِرُ
[*]
\ القـٰدر
القادر
al-Qādir/
al-Qādir
al-Qadir
[al-Qaadir]
The All-Powerful, He Who is able to do Everything 6:65, 46:33, 75:40 D
About this sound 70 ٱلْمُقْتَدِرُ المقتدر al-Muqtadir al-Muqtadir The Determiner, The Dominant 18:45, 54:42, 6:65 A
About this sound 71 ٱلْمُقَدِّمُ \ المقدّم
المقدم
al-Muqaddim al-Muqaddim The Expediter, He Who Brings Forward 16:61 V
About this sound 72 ٱلْمُؤَخِّرُ \ المؤخّر
المؤخر
al-Muʿakh·khir al-Muʾakhkhir
[al-Moʾakhkhir]
The Delayer, He Who Puts Far Away 71:4 V
About this sound 73 ٱلأَوَّلُ \ الأوّل
الاول
al-ʿAwwal al-Awwal The First, The Beginning-less 57:3 D
About this sound 74 ٱلْأَخِرُ *\ ٱلْآخِرُ
[*]
\الأخر*\ الآخر
الاخر
[*]
al-ʿAkhir */
al-ʿĀkhir [variant]
[*]
al-Akhir */
al-Aakhir
[*]
The Last, The Endless 57:3 D
About this sound 75 ٱلْظَّـٰهِرُ *\ ٱلْظَّاهِرُ
[*]
\* الظـٰهر
الظاهر
[*]
aẓ-Ẓāhir/
aẓ-Ẓāhir
Az-Zahir/ Az-ZZahir/ Az-Zwahir
[Az-Zaahir/
Az-Zzaahir/
Az-Zwaahir]
The Manifest, The Evident, The Outer 57:3 D
About this sound 76 ٱلْبَاطِنُ الباطن al-Bāṭin/
al-Bāṭin
al-Batin/ al-Battin/ al-Batwin
[al-Baatin/ al-Baattin/ al-Baatwin]
The Hidden, The Unmanifest, The Inner 57:3 D
About this sound 77 \* ٱلْوَالِى
ٱلْوَالِي
[*]
\* الوالى
الوالي
[*]
al-Wāliy/
al-Wālī
al-Wali
[al-Waali]
The Patron, The Protecting Friend, The Friendly Lord 13:11 I
About this sound 78 \* ٱلْمُتَعَالِى
ٱلْمُتَعَالِي
[*]
\* المتعالى
المتعالي
[*]
al-Mutaʿāliy/
al-Mutaʿālī
al-Mutaʿali
[al-Muta'aali]
The Supremely Exalted, The Most High 13:9 D
About this sound 79 ٱلْبَرُّ \ البرّ
البر
al-Barr al-Barr The Good, The Beneficent 52:28 D
About this sound 80 ٱلْتَّوَّابُ \ التّوّاب
التواب
at-Tawwāb/
at-Tawwāb
At-Tawwab
[At-Tawwaab]
The Ever-Returning, Ever-Relenting 2:128, 4:64, 49:12, 110:3 D
About this sound 81 ٱلْمُنْتَقِمُ المنتقم al-Muntaqim al-Muntaqim The Avenger 32:22, 43:41, 44:16 P
About this sound 82 ٱلْعَفُوُّ \ العفوّ
العفو
al-ʿAfuww/
al-ʿAfūw
al-ʿAfu
[al-ʿAfou]
The Pardoner, The Effacer, The Forgiver 4:43, 4:99, 4:149, 22:60, 58:2 V, I
About this sound 83 \* ٱلْرَّءُوفُ
ٱلْرَّؤُفُ
[*]
\* الرّءوف
\ الرّؤف
\* الرءوف
الرؤف
[*]
ar-Raʿwūf/
ar-Raʿūf
Ar-Ra’uf
[Ar-Raʿouf/ Ar-Rawʿouf]
The Kind, The Pitying 9:117, 57:9, 59:10 I
About this sound 84 \* مَـٰلِكُ ٱلْمُلْكُ
مَالِكُ ٱلْمُلْكُ
[*]
\* مـٰلك الملك
\ مالك الملك
\* مـٰلك الملك
مالك الملك
[*]
Māliku ʼl-Mulk/
Māliku ʼl-Mulk
Malik ul-Mulk
[Maalik ul-Mulk]
The Owner of all Sovereignty 3:26 D
About this sound 85 \* ذُو ٱلْجَلَـٰلِ وَٱلْإِكْرَامُ
ذُو ٱلْجَلَالِ وَٱلْإِكْرَامُ
[*]
\* ذو الجلـٰل ولإكرام
ذو الجلال ولإكرام
[*]
Ḏuʼl-Jalāli waʼl-ʼIkrām, Dhuʼl-Jalāli waʼl-ʼIkrām/
Ḏuʼl-Jalāli waʼl-ʼIkrām, Dhuʼl-Jalāli waʼl-ʼIkrām/
Zul-Jalali wal-Ikram/ Dzhul-Jalali wal-Ikram
[Zul-Jalaali wal-Ikraam/ Dzhul-Jalaali wal-Ikraam]
The Owner, Lord of Majesty and Honour 55:27, 55:78 D
About this sound 86 ٱلْمُقْسِطُ المقسط al-Muqsiṭ al-Muqsit
[al-Muqsitt]
The Equitable, The Requiter 3:18; al-Kafʿamī (1992:58f) O
About this sound 87 ٱلْجَامِعُ الجامع al-Jāmiʿ/
al-Jāmi
al-Jamiʿ/ al-Jamie
[al-Jaamiʿ/ al-Jaamie]
The Gatherer, The Unifier 3:9 I
About this sound 88 \* ٱلْغَنىُّ
ٱلْغَنيُّ
[*]
\* ّالغنى
\ الغنيّ
\* الغنى
الغني
[*]
al-Ghāniyy/
al-Ghānī
al-Ghani
[al-Ghaani]
The Rich, The Independent 39:7, 47:38, 57:24 I, A, D
About this sound 89 \* ٱلْمُغْنِىُّ
ٱلْمُغْنِيُّ
[*]
\* المغنىّ
\ المغنيّ
\* المغنى
المغني
[*]
al-Mugh·niyy/
al-Mugh·nī
al-Mughni The Enricher, The Emancipator 9:28 V
About this sound 90 ٱلْمَانِعُ المانع al-Māniʿ/
al-Mānīʿ
al-Maniʿ/ al-Manie
[al-Maaniʿ/ al-Maanie]
The Preventer, The Withholder, The Shielder, The Defender See al-Kafʿamī (1992:61)
About this sound 91 ٱلْضَّارُ \ الضّار
الضار
aḍ-Ḍārr/
aḍ-Ḍārr
Adh-Dharr
[Adh-Dhaarr]
The Distressor, The Harmer, The Afflictor 6:17; al-Kafʿamī (1992:58)
About this sound 92 ٱلْنَّافِعُ \ النّافع
النافع
an-Nāfiʿ/
an-Nāfīʿ
An-Nafi‘/ An-Nafie
[An-Naafiʿ/ al-Naafie]
The Propitious, The Benefactor, The Source of Good 30:37
About this sound 93 ٱلْنُّورُ \ النّور
النور
an-Nūr/
an-Nūr
An-Nur
[An-Nour]
The Light 24:35 I
About this sound 94 \* ٱلْهَادِى
ٱلْهَادِي
[*]
\* الهادى
الهادي
[*]
al-Hādiy/
al-Hādī
al-Hadi
[al-Haadi]
The Guide, The Way 22:54 I
About this sound 95 ٱلْبَدِيعُ البديع al-Badiyʿ/
al-Badīʿ
al-Badiʿ[al-Badiyʿ/ al-Badiye] The Originator, The Incomparable, The Unattainable, The Beautiful 2:117, 6:101 I
About this sound 96 \* ٱلْبَاقِى
ٱلْبَاقِي
[*]
\* الباقى
الباقي
[*]
al-Bāqiy/
al-Bāqī
al-Baqi
[al-Baaqi]
The Immutable, The Infinite, The Everlasting 55:27; al-Kafʿamī (1992:64) V
About this sound 97 \* ٱلْوَٰرِثُ
ٱلْوَارِثُ
[*]
\* الوٰرث
الوارث
[*]
al-Wārith/
al-Wārith
al-Warith
[al-Waarith]
The Heir, The Inheritor of All 15:23, 57:10 P
About this sound 98 ٱلْرَّشِيدُ \ الرّشيد
الرشيد
ar-Rashiyd/
ar-Rashīd
Ar-Rashid
[Ar-Rasheed]
The Guide to the Right Path 2:256, 72:10
About this sound 99 ٱلْصَّبُورُ \ الصّبور
الصبور
aṣ-Ṣabūr/
aṣ-Ṣabūr
As-Sabur/ As-Ssabur/ As-Swabur
[As-Sabour/ As-Ssabour/ As-Swabour]
The Timeless, The Patient 2:153, 3:200, 103:3 I
[*]
a[by whom?]. b D = Direct;[clarification needed] V = from Verb; A = from Adjective or Adjectival Phrase; I = from Indefinite noun;
P = from Plural noun; O = Other
Islamic mysticism
There is a tradition in Sufism to the effect the 99 names of God point to a mystical "Most Supreme and Superior Name" (ismu l-ʾAʿẓam (ٱلْإِسْمُ ٱلْأَعْظَم).[8] This "Greatest Name of God" is said to be "the one which if He is called (prayed to) by it, He will answer."[9]
According to a hadith narrated by Abdullah ibn Masud, some of the names of God have also been hidden from mankind.[10] More than 1000 names of God are listed in the Jawshan Kabir (جَوْشَنُ ٱلْكَبِير - literally "the Great Cuirass") invocations.
Theophoric given names
See also: List of Arabic theophoric names
The Arabic names of God are used to form theophoric given names commonly used in Muslim cultures throughout the world, including non-Arabic speaking societies.
While the names of God themselves are reserved to God and their use as a person's given name is considered religiously inappropriate, theophoric names can however be formed by either removing the definite article al (ال), or prefixing the term ˁabdu (عَبْدُ - "servant of") to the name. For example, a person may not be named Al-Karīm (ٱلْكَرِيمُ - "the Generous") or Al-Mālik (ٱلْمَـٰلِك - "the King"), but may be named simply Karīm (كَرِيمُ - "Generous") or Mālik (مَـٰلِك - "King"), as well as ˤAbd ul-Karīm (عَبْدُ ٱلْكَرِيمُ - "servant of the Generous") or ˤAbd ul-Mālik (عَبْدُ ٱلْمَـٰلِك - "servant of the King").[11]
This distinction is established out of respect for the sanctity of Divine names, which denote attributes (of love, kindness, mercy, compassion, justice, power, etc.) that are believed to be possessed in a full and absolute sense only by God, while human beings, being limited creatures, are viewed by Muslims as being endowed with the Divine attributes only in a limited and relative capacity. The prefixing of the definite article would indicate that the bearer possesses the corresponding attribute in an exclusive sense, a trait reserved to God.
Quranic verse 3:26 is cited as evidence against the validity of using Divine names for persons, with the example of Mālik ul-Mulk (مَـٰلِكُ ٱلْمُلْكُ - "Lord of Power" or "Owner of all Sovereignty"):
"Say: "O God! Lord of Power, You give power to whom You please, and You strip off power from whom You please. You endue with honour whom You please, and You bring low whom You please. In Your hand is all Good." Verily, over all things You have power." [Qur'an 3:26]
The two parts of the name starting with ˁabdu may be written separately (as in the previous example) or combined as one in the transliterated form; in such a case, the vowel transcribed after ˁabdu is often written as u when the two words are transcribed as one: e.g., Abdur-Rahman, Abdul-Aziz, Abdul-Jabbar, or even Abdullah (عَبْدُ ٱللّٰه - "Servant of God"). (This has to do with Arabic case vowels, the final u vowel showing the normal "quote" nominative/vocative case form.)
Examples of Muslim theophoric names include:
Rahmān, such as Abdul Rahman Al-Sudais (عَبْدُ ٱلْرَّحْمَان ٱلْسُّدَيْس) - Imam of the Grand Mosque of Makkah, KSA
Salām, such as Salam Fayyad (سَلَام فَيَّاض) - Palestinian politician
Jabbār, such as Kareem Abdul-Jabbar (كَرِيم عَبْدُ ٱلْجَبَّار) - American basketball player
Hakīm, such as Sherman "Abdul Hakim" Jackson (عَبْدُ ٱلْحَكِيم - ˁabdu ʼl-Ḥakiym) - American Islamic Studies scholar
Ra'ūf, such as Ra'ouf Mus'ad (رَؤُوف مُسَعد) - Egyptian-Sudanese novelist
Mālik, such as Mālik bin ʼAnas (مَـٰلِك بِن أَنَس) - classical Sunni Muslim scholars after whom the Maliki school of fiqh was named
Abdul Muqtedar as in Muhammad Abdul Muqtedar Khan (مُحَمَّد عَبْدُ ٱلمُقْتَدِر خَان) - Indian-American academic
| |
| | | | Tymon Nikia Bolton II
Shinseigami, the PanDaddy :: Pandimensional Overgod; the Unrestricted Being
Posts : 6597
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| | Subject: Re: YHWH; Names Of God Sat Jun 30, 2018 2:22 am | |
| The Lord: https://en.wikipedia.org/wiki/Names_of_God - Spoiler:
A number of traditions have lists of many names of God, many of which enumerate the various qualities of a Supreme Being.The English word "God" (and its equivalent in other languages) is used by multiple religions as a noun or name to refer to different deities, or specifically to the Supreme Being, as denoted in English by the capitalized and uncapitalized terms "god" and "God".[1] Ancient cognate equivalents for the word "God" include proto-Semitic El, biblical Hebrew Elohim, Arabic 'ilah, and biblical Aramaic Elah. The personal or proper name for God in many of these languages may either be distinguished from such attributes, or homonymic. For example, in Judaism the tetragrammaton is sometimes related to the ancient Hebrew ehyeh (I will be). In the Hebrew Bible (Exodus 3:14), the name of God is revealed directly to Moses, namely: "I Am".
Correlation between various theories and interpretation of the name of "the one God", used to signify a monotheistic or ultimate Supreme Being from which all other divine attributes derive, has been a subject of ecumenical discourse between Eastern and Western scholars for over two centuries.[2] In Christian theology the word must be a personal and a proper name of God; hence it cannot be dismissed as mere metaphor.[3] On the other hand, the names of God in a different tradition are sometimes referred to by symbols.[4] The question whether divine names used by different religions are equivalent has been raised and analyzed.[5]
Exchange of names held sacred between different religious traditions is typically limited. Other elements of religious practice may be shared, especially when communities of different faiths are living in close proximity (for example, the use of Om and Gayatri within the Indian Christian community) but usage of the names themselves mostly remains within the domain of a particular religion, or even may help define one's religious belief according to practice, as in the case of the recitation of names of God (such as the japa).[6] Guru Gobind Singh's Jaap Sahib, which contains 950 names of God.[7] The Divine Names, the classic treatise by Pseudo-Dionysius, defines the scope of traditional understandings in Western traditions such as Hellenic, Christian, Jewish and Islamic theology on the nature and significance of the names of God.[8] Further historical lists such as The 72 Names of the Lord show parallels in the history and interpretation of the name of God amongst Kabbalah, Christianity, and Hebrew scholarship in various parts of the Mediterranean world.[9]
The attitude as to the transmission of the name in many cultures was surrounded by secrecy. In Judaism, the pronunciation of the name of God has always been guarded with great care. It is believed that, in ancient times, the sages communicated the pronunciation only once every seven years;[10] this system was challenged by more recent movements.
The nature of a holy name can be described as either personal or attributive. In many cultures it is often difficult to distinguish between the personal and the attributive names of God, the two divisions necessarily shading into each other.[11]
Contents
1 Abrahamic religions
1.1 Judaism
1.2 Christianity
1.2.1 Mormonism
1.2.2 Jehovah's Witnesses
1.2.3 Other Christian movements
1.3 Islam
1.3.1 Sufism
2 Bahá'í Faith
3 Hinduism
4 Arya Samaj
5 Jainism
6 Sikhism
7 Zoroastrianism
8 See also
9 References
9.1 Citations
9.2 Sources
10 External links
Abrahamic religions
Further information: El (deity)
Judaism
Main article: Names of God in Judaism
Further information: I Am that I Am, Yahweh, Tetragrammaton, Elohim, El Shaddai, and Elyon
El comes from a root word meaning might, strength, power[citation needed] . Sometimes referring to God and sometimes the mighty when used to refer to the God of Israel, El is almost always qualified by additional words that further define the meaning that distinguishes him from false gods. A common title of God in the Hebrew Bible is Elohim (Hebrew: אלהים). The root Eloah (אלה) is used in poetry and late prose (e.g., the Book of Job) and ending with the masculine plural suffix "-im" ים creating a word like ba`alim ("owner(s)" and adonim ("lord(s), master(s)") that may also indicate a singular identity.
In the Book of Exodus, God commands Moses to tell the people that 'I AM' sent him, and this is revered as one of the most important names of God according to Mosaic tradition.
Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” God said to Moses, “I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you.'" God also said to Moses, “Say to the Israelites, ‘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, the name you shall call me from generation to generation".
— Exodus 3:13-15
In Exodus 6:3, when Moses first spoke with God, God said, "I used to appear to Abraham, Isaac, and Jacob as El Shaddai, but I did not make myself known to them by my name YHWH."
YHWH (יהוה) is the proper name of God in Judaism.[citation needed] Neither vowels nor vowel points were used in ancient Hebrew writings and the original vocalisation of YHWH has been lost.[12]
Later commentaries additionally suggested that the true pronunciation of this name is composed entirely of vowels, such as the Greek Ιαουε.[13] However, this is put into question by the fact that vowels were only distinguished in the time-period by their very absence due to the lack of explicit vowels in the Hebrew script. The resulting substitute made from semivowels and glottals, known as the tetragrammaton, is not ordinarily permitted to be pronounced aloud, even in prayer. The prohibition on misuse (not use) of this name is the primary subject of the command not to take the name of the Lord in vain.
Instead of pronouncing YHWH during prayer, Jews say "Adonai" ("Lord"). Halakha requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common religious practice to restrict the use of the word "Adonai" to prayer only. In conversation, many Jewish people, even when not speaking Hebrew, will call God HaShem (השם), which is Hebrew for "the Name" (this appears in Leviticus 24:11).
Almost all Orthodox Jews avoid using either Yahweh or Jehovah altogether on the basis that the actual pronunciation of the tetragrammaton has been lost in antiquity. Many use the term HaShem as an indirect reference, or they use "God" or "The Lord" instead.
Christianity
Main article: Names of God in Christianity
Further information: Jehovah
See also: Names and titles of Jesus in the New Testament
Some biblical scholars say YHWH was most likely pronounced Yahweh.[12] References, such as The New Encyclopædia Britannica, validate the above by offering additional specifics to its (Christian) reconstruction out of Greek sources:
Early Christian writers, such as Clement of Alexandria in the 2nd century, had used a form like Yahweh, and claim that this pronunciation of the tetragrammaton was never really lost. Other Greek transcriptions also indicated that YHWH should be pronounced Yahweh.[13]
The Hebrew theonyms Elohim and YHWH are mostly rendered as "God" and "the LORD" respectively, although in the Protestant tradition the personal names Yahweh and Jehovah[14] are also used. "Jehovah"[14] appears in the Tyndale Bible, the King James Version, and other translations from that time period and later. Many English translations of the Bible translate the tetragrammaton as LORD, thus removing any form of YHWH from the written text and going well beyond the Jewish oral practice of substituting Adonai for YHWH when reading aloud.[15]
English Bible translations of the Greek New Testament render ho theos (Greek: Ο Θεός) as God and ho kurios (Greek: Ο Κύριος) as "the Lord".
Jesus (Iesus, Yeshua[16] was a common alternative form of the name יְהוֹשֻׁעַ ("Yehoshua" - Joshua) in later books of the Hebrew Bible and among Jews of the Second Temple period. The name corresponds to the Greek spelling Iesous, from which comes the English spelling Jesus.[17][18] "Christ" means "the anointed" in Greek (Χριστός). Khristos is the Greek equivalent of the Hebrew word Messiah; while in English the old Anglo-Saxon Messiah-rendering hæland (healer) was practically annihilated by the Latin "Christ", some cognates such as heiland in Dutch and Afrikaans survive—also, in German, the word Heiland is sometimes used as reference to Jesus, e.g., in church chorals).
In the Book of Revelation in the Christian New Testament, God is quoted as saying "I am the Alpha and the Omega, the First and the Last, the Beginning and the End". (cf. Rev. 1:8, 21:6, and 22:13)
Some Quakers refer to God as The Light. Another term used is King of Kings or Lord of Lords and Lord of the Hosts. Other names used by Christians include Ancient of Days, Father/Abba, "Most High" and the Hebrew names Elohim, El-Shaddai, Yahweh, Jehovah and Adonai. Abba (Father) is a common term used for the creator within Christianity because it was a title Jesus used to refer to God the Father.
Mormonism
Main article: God in Mormonism
In Mormonism the name of God the Father is Elohim [19] and the name of Jesus in his pre-incarnate state was Jehovah.[20][21] Together, with the Holy Ghost they form the Godhead; God the Father, Jesus Christ, and the Holy Spirit.[22] Mormons typically refer to God as "Heavenly Father" or "Father in Heaven".[23]
Although Mormonism views the Father, the Son, and the Holy Spirit as three distinct beings, they are one in purpose and God the Father (Elohim) is worshiped and given all glory through his Son, Jesus Christ (Jehovah). Despite the Godhead doctrine, which teaches that God the Father, Jesus Christ and the Holy Ghost are three separate, divine beings, many Mormons (mainstream Latter-day Saints and otherwise, such as the Fundamentalist Church of Jesus Christ of Latter-Day Saints) view their beliefs as monotheist since Christ is the conduit through which humanity comes to the God the Father. The Book of Mormon ends with "to meet you before the pleasing bar of the great Jehovah, the eternal Judge of both the quick and dead. Amen."[24]
Jehovah's Witnesses
Jehovah's Witnesses believe that God has only one distinctive name, represented in the Old Testament by the tetragrammaton. In English, they prefer to use the form Jehovah.[25] According to Jehovah's Witnesses, the name Jehovah means "He causes to become".[26]
Scriptures frequently cited in support of the name include Isaiah 42:8: "I am Jehovah. That is my name", Psalms 83:18: "May people know that you, whose name is Jehovah, You alone are the Most High over all the earth", and Exodus 6:3: "And I used to appear to Abraham, Isaac, and Jacob as God Almighty, but with regard to my name Jehovah I did not make myself known to them."[27][28]
While opposers of the faith critique their use of the form “Jehovah”, Jehovah’s Witnesses still hold on to their belief that, despite having scholars prefer the “Yahweh” pronunciation, the name Jehovah adequately transmits the idea behind the meaning of God’s name in English. While they don’t discourage the use of the “Yahweh” pronunciation, they highly consider the long history of the name Jehovah in the English language and see that it sufficiently identifies God’s divine persona.[29][30]
Other Christian movements
Deus is the Latin word for "god". It was inherited by the Romance languages in French Dieu, Spanish Dios, Portuguese and Galician Deus, Italian Dio, etc., and by the Celtic languages in Welsh Duw and Irish Dia.
Guđán is the Proto-Germanic word for God. It was inherited by the Germanic languages in Gud in modern Scandinavian; God in Frisian, Dutch, and English; and Gott in modern German.
Bog is the word for God in most Slavic languages. (Cyrillic script: Бог; Czech: Bůh; Polish: Bóg; Slovak: Boh).
Shàngdì (上帝 pinyin shàng dì, literally 'King Above') is used to refer to the Christian God in the Standard Chinese Union Version of the Bible. Shén 神 (lit. "God", "spirit", or "deity") was adopted by Protestant missionaries in China to refer to the Christian God. In this context it is usually rendered with a space, " 神", to demonstrate reverence. Zhŭ and Tiānzhǔ 主,天主 (lit. "Lord" or "Lord in Heaven") are equivalent to "Lord"; these names are used as formal titles of the Christian God in Mainland China's Christian churches.[citation needed]
Korean Catholics also use the Korean cognate of Tiānzhŭ, Cheon-ju, as the primary reference to God in both ritual/ceremonial and vernacular (but mostly ritual/ceremonial) contexts. Korean Catholics and Korean Anglicans also use a cognate of the Chinese Shàngdì (Sangje), but this has largely fallen out of regular use in favor of Cheon-ju. Also used is the vernacular Haneunim, the traditional Korean name for the God of Heaven. Liberal-minded Korean Protestants also use Haneunim, but not Sangje, and conservative Korean Protestants do not use Sangje or Haneunim at all but instead use Hananim, which implied the oneness of the Almighty distinct from the mythological implications they see in the term Haneunim.[31]
Many Vietnamese Christians also use cognates of Shàngdì (expected to have a distribution in usage similar to Korean Christians, with Anglicans and Catholics using the cognates of Sangje in ritual/ceremonial contexts and Protestants not using it at all), to refer to the biblical God.[citation needed]
Tagalog-speaking Filipino Catholics and other Christians use Maykapal (glossed as "creator") – an epithet originally applied to the pre-colonial supreme deity Bathala – to refer to the Christian godhead in most contexts. When paired with another term for God (e.g. Panginoong Maykapal "Lord Creator", Amang Maykapal "Father Creator"), it functions as a descriptor much like the adjectives in the English "God Almighty" or Latin Omnipotens Deus.
Among the Nguni peoples of Southern Africa, he is known as Nkosi (roughly glossed as "king"). This name is used in Nkosi Sikelel' iAfrika.[citation needed]
Followers of the Rastafari Movement call God Jah Rastafari.[citation needed]
In the Yorubaland region of West Africa, Nigeria, meanwhile, He is known as Olodumare.[citation needed] In the Igbo region of West Africa, Nigeria, He is known as Chukwu. In the Hausa region of West Africa, Nigeria, He is known as Allah. In the Ibibio region of West Africa, Nigeria, He is known as Abasi.[citation needed]
Islam
99 names of Allah, in Chinese Sini (script).
Main article: Names of God in Islam
Further information: Allah and God in Islam
Allah—meaning "the God" in Arabic—is the name of God in Islam.[32] The word Allah has been used by Arabic people of different religions since pre-Islamic times. More specifically, it has been used as a term for God by Muslims (both Arab and non-Arab) and Arab Christians. God has many names in Islam, the Qur'an says (translation) to Him Belong the Best Names (Lahu Al-Asmao Al-Husna), examples like Ar-Rahman (The Entirely Merciful), Ar-Rahim (The Especially Merciful). Besides these Arabic names, Muslims of non-Arab origins may also sometimes use other names in their own languages to refer to God, such as Khuda in Persian, Bengali and Hindi-Urdu.
"He is Allah, other than whom there is no deity, Knower of the unseen and the witnessed. He is the Entirely Merciful, the Especially Merciful. He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise." (Translation of Qur'an: Chapter 59, Verses 22-24)
Sufism
In Tasawwuf, the inner, mystical dimension of Islam, Hu, Huwa (depends on placement in sentence), or Parvardigar in Persian are used as names of God. The sound Hu derives from the last letter of the word Allah, which is read as Allahu when in the middle of a sentence. Hu means Just He or Revealed. The word explicitly appears in many verses of the Quran:
"La ilaha illa Hu"
— Family of Imran:18
Bahá'í Faith
The Bahá'í scriptures often refer to God by various titles and attributes, such as Almighty, All-Possessing, All-Powerful, All-Wise, Incomparable, Gracious, Helper, All-Glorious, and Omniscient.[33] Bahá'ís believe the Greatest Name of God is "All-Glorious" or Bahá in Arabic. Bahá is the root word of the following names and phrases: the greeting Alláh-u-Abhá (God is the All-Glorious), the invocation Yá Bahá'u'l-Abhá (O Thou Glory of the Most Glorious), Bahá'u'lláh (The Glory of God), and Bahá'i (Follower of the All-Glorious). These are expressed in Arabic regardless of the language in use (see Bahá'í symbols).[34] Apart from these names, God is addressed in the local language, for example Ishwar in Hindi, Dieu in French and Dios in Spanish.[citation needed] Bahá'ís believe Bahá'u'lláh, the founder of the Bahá'í Faith, is the "complete incarnation of the names and attributes of God".[35]
See also: God in the Bahá'í Faith
Hinduism
Main article: God in Hinduism
The Sanatana Dharma focuses only on formless God, as is described in the most authoritative texts such as the Mundakopanishad and Mandukuopanishad. In all vedic texts, God has been revered by the name Param Brahma, Brahmana (not to confuse with the caste),Parmatma(Supreme Soul), Parampita( Supreme Father), Parmaeshwara ( The Ultmate Governor). Besides, There are multiple names for God's Various Forms worshiped as Deities (Devata and Devi) in Hinduism. Some of the popular names for these Deities in Hinduism are:
Krishna, कृष्ण Krishna is recognised as the complete and or as the Supreme God in his own right. Krishna is one of the most widely revered and popular of all Hindu deities.
Prabhu, प्रभु
Bhagavan, भगवान the most frequently used name for God in Hinduism.
Brahman,ब्रह्मन् the unchanging reality amidst and beyond the world, which cannot be exactly defined.
Ishvara ईश्वर is a theological concept in Hinduism translating to "lord," applied to the "Supreme Being" or God in the monotheistic sense, or as an Ishta-deva in monistic thought.
Brahma, ब्रह्मा is the Hindu god of creation and one of the Trimurti.
Vishnu विष्णु is the Supreme God of Vaishnavism, one of the three main sects of Hinduism.
Shiva शिव is the Supreme God of Shaivism, one of the three main sects of Hinduism
Shakti शक्ति represents the dynamic forces that are thought to move through the entire universe in Hinduism. And is the supreme God(dess) in Shaktism[36]
Ganesha गणेश also known as Vighnaharta,son of Shiva and Shakti.
Additionally, most Hindu gods (and some revered saints) have a collection of 108 names. Each collection of 108 names is known as that god's Ashtottara Shatanamavali, which is chanted during pujas or prayer. Gods with 108 names include Krishna, Ganesha, Vishnu, Shiva, Lakshmi, and even saints such as Sai Baba,[37] Swami Samarth.
The Mahabharata, (Anusasana Parva) book 13, (S-149) lists the thousand names of the one god (Vasudeva).[38] That collection is known as the Vishnu Sahasranaamam.
Arya Samaj
Main article: Satyarth Prakash
Maharishi Dayanand in his famous book Satyarth Prakash has listed 100 names of God each representing some property or attribute thereof mentioning “Om or Aum” as God’s personal and natural name.
Jainism
Main article: God in Jainism
Jainism rejects the idea of a creator deity responsible for the manifestation, creation, or maintenance of this universe. According to Jain doctrine, the universe and its constituents (soul, matter, space, time, and principles of motion) have always existed. All the constituents and actions are governed by universal natural laws and an immaterial entity like God cannot create a material entity like the universe. Jainism offers an elaborate cosmology, including heavenly beings (devas), but these beings are not viewed as creators; they are subject to suffering and change like all other living beings, and must eventually die.
Jains define godliness as the inherent quality of any soul characterizing infinite bliss, infinite power, Perfect knowledge and Perfect peace. However, these qualities of a soul are subdued due to karmas of the soul. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed as god. This perfection of soul is called Kaivalya or Bodhi. A liberated soul thus becomes a god – liberated of miseries, cycles of rebirth, world, karmas and finally liberated of body as well. This is called nirvana or moksha.
If godliness is defined as the state of having freed one's soul from karmas and the attainment of enlightenment/Nirvana and a god as one who exists in such a state, then those who have achieved such a state can be termed gods/Tirthankara. Thus, Rishabha was god/Tirthankara but he was not the only Tirthankara; there were many other Tirthankara. However, the quality of godliness is one and the same in all of them. Thus, Jainism can be defined as polytheist, monotheist, nontheist, transtheist or atheist, depending on one's definition of God.
Jainism does not teach the dependency on any supreme being for enlightenment. The Tirthankara is a guide and teacher who points the way to enlightenment, but the struggle for enlightenment is one's own. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.
Jains believe that to attain enlightenment and ultimately liberation from all karmic bonding, one must practice the ethical principles not only in thought, but also in words (speech) and action. Such a practice through lifelong work towards oneself is called as observing the Mahavrata ("Great Vows").
Gods can be thus categorized into embodied gods also known as Tīrthankaras and Arihantas or ordinary Kevalin, and non-embodied formless gods who are called Siddhas. Jainism considers the devīs and devas to be souls who dwell in heavens owing to meritorious deeds in their past lives. These souls are in heavens for a fixed lifespan and even they have to undergo reincarnation as humans to achieve moksa.
Sikhism
Main article: God in Sikhism
There are multiple names for God in Sikhism. Some of the popular names for God in Sikhism are:
Akal Purakh, meaning timeless One.
Ik Onkar, the beginning of the Sikh Mool Mantra.
Nirankar, meaning formless One.
Satnam meaning True Name, some are of the opinion that this is a name for God in itself, others believe that this is an adjective used to describe the "Gurmantar", Waheguru (See above).
Waheguru, meaning Wonderful Teacher bringing light to remove darkness, this name is considered the greatest among Sikhs, and it is known as Gurmantar, the Guru's Word. Waheguru is the only way to meet god in Sikhism.
Allah, meaning "The God": The term is also used by Sikhs in the Sikh scriptures in reference to God. The word Allah (ਅਲਹੁ) is used 12 times in the Guru Granth Sahib by Sheikh Farid. Guru Nanak, Guru Arjan and Saint Kabeer used the word 18 times.
God, according to Guru Nanak, is beyond full comprehension by humans; has endless number of virtues; takes on innumerable forms, but is formless; and can be called by an infinite number of names thus "Your Names are so many, and Your Forms are endless. No one can tell how many Glorious Virtues You have."[39]
Zoroastrianism
Main article: 101 Names of God
In Zoroastrianism, 101 names of God (Pazand Sad-o-yak nam-i-khoda) is a list of names of God (Ahura Mazda). The list is preserved in Persian, Pazand and Gujarati. Parsi tradition expanded this to a list of "101 names of God".
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| Universal: https://en.wikipedia.org/wiki/101_Names_of_God - Spoiler:
In Zoroastrianism, 101 names of God (Pazand Sad-o-yak nam-i-khoda) is a list of names of God (Ahura Mazda). The list is preserved in Persian, Pazand and Gujarati. [1]
The 101 names are often taken during Baj (ceremonial prayer) during the Yasna ritual while continuously sprinkling with the ring made of "Hasht" (eight) metals with the hair of the pure Varasya named "Vars", into the water vessel.[2]
List of names
Two translations for each name are provided below, one by Meher Baba[3] the other from an online source (persiandna.com).[2]
Name Translations
Yazad
Yazad Worthy of Worship
Yaz meaning worthy of being attuned; Praiseworthy
Harvesp-tawan
Harvesp-Tavaan All-Powerful
Almighty
Harvesp-agah
Harvesp-Aagaah All-Knowing
All-Knowing
Harvesp-khoda
Harvesp-Khudaa Lord of all
Lord of All
Abadeh
Abadah Without Beginning
Without Beginning
Abi-anjam
Abee-Anjaam Without End
Without End
Bun-e-stiha
Bune-Steeh Root of Creation
Root of Creation
Frakhtan-taih
Fraakhtan-Teh Endless Bliss
The End of All
Jamaga
Jamaga Primal Cause
Ancient Cause
Prajatarah
Parajtarah Exalted One
More Noble
Tum-afik
Tum-Afeek Purest of the Pure
Most Open (Innocent)
Abaravand
Abarvand Detached from All
Separate from All
Paravandeh
Parvandaah In touch with all
Connected with All
An-ayafeh
An-Aiyaafah Unattainable
Unreachable by anyone
Hama-Ayafeh
Ham-Aiyaafah Attainer of All
Who Can Reach All
Adro
Aadaro Most Righteous
Most straightforward; Truest of All
Gira
Geeraa Upholder of all
Who Holds Everyone
A-ehem
A-Chem Beyond reason
Without Cause (Does not need a reason for existence)
Chamana
Chamanaa Sovereign Reason
Reason for Being
Safana
Safanaa Bountiful One
Creator of Progress
Afza
Afjaa Ever Prolific
Creator of Growth
Nasha
Naashaa Reaching equally to all
Who Reaches Everyone Equally
Parwara
Parvaraa Nourisher
Provider
Ianaha
Eeyaanah Protector of the world
Protector of Creation
Ain-aenah
Aaeen-Aaenah Never Changing
Not Different
An-aenah
An-Aaeenah Formless
Without Shape
Kharoshid-tum
Khrosheed-Tum Most Steadfast among the Steadfast
Most Determined
Mino-tum
Meeno-Tum Lord Invisible
Most Invisible
Vasna
Vaasnaa All-Pervading
Omnipresent
Harvastum
Harvastum All in all
Most Complete
Hu-sepas
Hu-Sepaas Worthy of our profound thanks
Worthy of Thanksgiving
Har-Hamid
Har-Hameed All embracing Goodness
Completely Good Natured
Har-naik faraih
Har-Nek-Fareh All embracing Holy light
Completely Good Noble Aura
Baish-tarana
Besh-Tarnaa Remover of affliction
Remover of Suffering
Taronish
Taroneesh Beyond Affliction
Mysterious
Anah-aoshaka
An-Aoshak Immortal
Immortal
Farasaka
Farsak Fulfiller of Holy Desires
Grantor of Wishes
Pajohdehad
Pajoh-Dahad Creator of Holy attributes
Creator of Noble Nature
Khwafar
Khvaafar Compassionate Judge
Generous with Justice
Avakhshiaea
Afakhsheeaaeaa Merciful Giver
Grantor of Generosity
Abaraja
Abarjaa Bountiful Giver
Most Abundant Provider
A-satoha
A-Satoh Unconquerable
Who Does Not Get Angry
Rakhoha
Rakhoh Freest of the free
Independent; Without Worry
Varun
Varoon Deliverer from evil
Protector from Evil
A-farefah
A-Farefah Never Deceiving
Who Does Not Deceive
Be-fareftah
Be-Farefah Never Deceived
Who Cannot Be Deceived
A-dui
A-Duee One without a second
Without Duality
Kam-rad
Kaame-Rad Lord of desire
Lord of Wishes
Farman-kam
Farmaan-Kaam Decreer of Sovereign Desire
Wish Is His Command
Aekh Tan
Aokh-Tan Soul Supreme
Without Body
A-faremosh
A-Faremosh Never-forgetting
Who Does Not Forget
Hamarna
Hamaarnaa Just Accountant
Keeper of Accounts
Sanaea
Sanaaeaa Knowing all things
Worthy of Knowing; All Knowing
A-tars
A-Tars Fearless
Fearless
A-bish
A-Beesh Devoid of pain
Without Suffering
A-frajdum
Afraajdum Most exalted one
Most High
Ham-chun
Ham-Chun Ever the same
Always the Same
Mino-satihgar
Meeno-Steeh-Gar Invisible Creator of the Universe
Creator of the Universe Invisibly
A-minogar
A-Meenogar Creator of the Profoundly Spiritual
Creator of Much Invisible Creations
Mino-nahab
Meeno-Nahab Hidden within the spirit
Hidden in Invisible Creation
Adar-bad-gar
Aadar-Baad-Gar Transmuter of Fire into Air
Who Changes Fire Into Air
Adar-nam-gar
Aadar-Nam-Gar Transmuter of Fire into dew
Who Changes Fire Into Water
Bad-adar-gar
Baad-Aadar-Gar Transmuter of Air into Fire
Who Changes Air Into Fire
Bad-nam-gar
Baad-Nam-Gar Transmuter of Air into dew
Who Changes Air Into Water
Bad-gail-gar
Baad-Gel-Gar Transmuter of Air into Earth
Who Changes Air Into Dust
Bad-gred-tum
Baad-Gerd-Tum Supreme Transmuter of Air into dust
Who Changes Air Into Wind
Adar-kibritatum
Aadar-Keebreet-Tum Supreme Transmuter of Fire into divine sparks
Who Changes Fire Into Jewels
Bad-gar-jae
Baad-Garjaae Spreading Air everywhere
Who Creates Air In All Places
Ab-tum
Aab-Tum Creator of Lifegiving water
Creator of Much Water
Gail-adar-gar
Gel-Aadar-Gar Transmuter of Dust into Fire
Who Changes Dust Into Fire
Gail-vad-gar
Gel-Vaad-Gar Transmuter of Dust into Air
Who Changes Dust Into Air
Gail-nam-gar
Gel-Nam-Gar Transmuter of Dust into water
Who Changes Dust Into Water
Gar-gar
Gar-Gar Master Craftsman
Creator of Creators
Garo-gar
Gar-O-Gar Rewarder of sincere desires
(Fulfiller of Wishes) *
Gar-a-gar
Gar-Aa-Gar Creator of all Humanity and its actions
(Creator of Mankind) *
Gar-a-gar-gar
Gar-Aa-Gar-Gar Creator of all Human and Animal Life
(Creator of All Things) *
A-gar-agar
A-Gar-Aa-Gar Creator of all the four elements
(Creator of 4 Elements) *
A-gar-a-gar-gar
A-Gar-Aa-Gar-Gar Creator of all the planets and all other worlds
(Creator of Stars) *
A-guman
A-Gumaan Never in doubt
Without Doubt
A-jaman
A-Jamaan Ageless
Timeless
A-Khuan
A-Khuaan Eternally awake
Sleepless
Amast
Aamasht Ever-alert
Alert
Fashutana
Fashutanaa Ever-Protecting
Always Guarding & Progress Creator
Padmani
Padmaanee Recorder of Man's actions
Keeper of Limits
Firozgar
Feerozgar Victorious
Victorious
Khudawand
Khudaavand Lord of the Universe
Lord of Creation
Ahuramazd
Ahur-Mazd Lord of Life and Wisdom
Wise Lord
Abarin-kuhan-tawan
Abreen-Kohun-Tavaan Preserver of Creation
Most Capable of Preserving Originality of Creations
Abarin-nao-tawan
Abreen-No-Tavaan Renewer of Creation
Most Capable of Creating New Creations
Vaspan
Vaspaan Embracing All Creation
Who Can Reach All Creations
Vaaspar
Vaspaar Giver of All Things
Who Can Provide Everything
Khawar
Khaavar Infinitely Patient
Generous
Ahu
Ahu Lord of exisience
Lord of Existence
Avakshidar
Avakhseedaar Forgiver of sins
Forgiver
Dadar
Daadaar Divine Creator
Creator of Justice
Raiyomand
Rayomand Rayed in glory
Full of Brightness
Khorehmand
Khorehomand Haloed in Light
Full of Aura, Light
Davar
Daavar Lord of Justice
Giver of True Justice
Kerfaigar
Kerfegar Lord of Just Rewards
Lord of Good Works
Bokhtar
Bokhtaar Liberator
Giver of Freedom for Progress
Farsho-gar
Frash-Gar Awakener of Eternal Spring
Refresher of the Soul with Progress
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| Hindu: https://en.wikipedia.org/wiki/Sahasranama - Spoiler:
Sahasranāma is a Sanskrit term which means "a thousand names".[1] It is also a genre of stotra literature,[2][3] usually found as a title of the text named after a deity, such as Vishnu Sahasranāma, wherein the deity is remembered by 1,000 names, attributes or epithets.[1][4]
As stotras, Sahasra-namas are songs of praise, a type of devotional literature.[2] The word is a compound of sahasra "thousand" and nāman "name". A Sahasranāma often includes the names of other deities, suggesting henotheistic equivalence and/or that they may be attributes rather than personal names[5]. Thus the Ganesha Sahasranama list of one thousand names includes Brahma, Vishnu, Shakti, Shiva, Rudra, SadaShiva and others.[6] It also includes epithets such as Jiva (life force), Satya (truth), Param (highest), Jnana (knowledge) and others.[6] The Vishnu Sahasranama includes in its list work and jñāna-yājna (offering of knowledge) as two attributes of Vishnu.[7] The Lalita Sahasranama, similarly, includes the energies of a goddess that manifest in an individual as desire, wisdom and action.[8]
A sahasranama provides a terse list of attributes, virtues and legends symbolized by a deity. There are also many shorter stotras, containing only 108 names and accordingly called ashtottara-shata-nāma.
Contents
1 Chronology
2 Type
3 Hinduism
4 Jainism
5 Sikhism
6 See also
7 References
8 Further reading
Chronology
The sahasranamas such as the Vishnu Sahasranama, are not found in early Samhita manuscripts, rather found in medieval and later versions of various Samhitas.[9] One of the significant works on Sahasranama is from the sub-school of Ramanuja and the Vishnu Sahasra-namam Bhasya (commentary) by 12th-century Parasara Bhattar.[10][11]
Type
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Sahasranamas are used for recitals, in ways such as:
sravana, listening to recitals of names and glories of God
nama-sankirtana (nāma-sankīrtana), reciting the names of God either set to music or not
smarana, recalling divine deeds and teaching of divine deeds.
archana (archanā), worshipping the divine with ritual repetition of divine names.
Hinduism
The most well-known sahasranāmas are:
Vishnu sahasranama, is a Vaishnavism stotra, and is found in section 13.135 (Anushasana Parva) of the Mahabharata,[12][13] and all Puranas linked to Vaishnavism.[14][15]
Shiva sahasranama, is a Shaivism stotra, also found in 13.17 of the Mahabharata.[12] It exists in eight different versions.[16] The best-known version is from Book 13 of the Mahabharata.[17]
Lalita sahasranama, is a Shaktism stotra.[18] This Devi-related work is found in the Brahmāṇḍa Purāṇa.[19]
Ganesha sahasranama, is a Smartism stotra. One version is found in the Ganesha Purana.[20][21]
Tantrikas chant the Bhavani Nāma Sahasra Stuti and the Kali Sahasranāma. While the Vishnu and Shiva Sahāsranamas are popular amongst all Hindus, the Lalita Sahasranama is mostly chanted in South India. The Ganesha Sahasranama is mainly chanted by Ganapatya, the Bhavani Nāma Sahasra Stuti is the choice of Kashmiri Paṇḍits, and the Kali Sahasranāma is mostly chanted by Bengalis.
Jainism
Jina-sahasranama is a stotra text of Jainism,[22] with thousand names of Jinasena, Ashadhara and Banarasidas, Arhannamasahasrasamuccaya by Acarya Hemacandra.[23]
Sikhism
Guru Arjan of Sikhism, along with his associates, are credited with Sukhmani Sahasranama, composed in gauri raga, based on Hindu Puranic literature, and dedicated to Rama and Krishna.[24] This 17th-century Sikh text is entirely dedicated to bhakti themes along the lines of "Sri Rama Krishna Waheguru Miharvan", unlike Dasam Granth that focussed on warfare and sovereignty.
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