Preface:    Unlike most doctrines, which I begin from scratch in the Scripture, I am going to cheat somewhat with this doctrine, and use a several sources almost verbatim. I will of course credit these sources and make their locations on the internet known. For this reason, I will not be covering each and every Scripture, as I often do. The primary reason for not doing that is time. To examine each and every Scripture with each and every name for God would take perhaps a year or two, and what I would prefer to do here is just offer up a quick and dirty guide to names which we find in the Bible for God.

Now, most of the time, I do not depend heavily upon others for this; however, I simply wanted to get this particular doctrine done. Furthermore, this is more of a list than anything else. This will give me the structure to go back on other days to make adjustments and additions, as I see fit.

1.      Elohim: Ělôhîym (אלֹהִים) [pronounced el-o-HEEM] is generally translated God or gods; but it can also mean rulers, judges; superhuman ones, angels; and it is transliterated Elohim. Strong's #430 BDB #43.

         a.      This is a plural noun, but it is primarily found with singular verbs and it is presented in a singular way. This noun emphasizes the Trinity and the Unity of the Trinity. There are times when this noun is associated with plural verbs and pronouns (Gen. ).

         b.      Dolphin writes: [Elohim] is a plural noun, more than two, used with singular verbs; which occurs 2,570 times in the OT, 32 times in Gen. 1. God as Creator, Preserver, Transcendent, Mighty and Strong. Ecclesiastes, Daniel and Jonah use Elohim almost exclusively. See Gen. 6:18 9:15 17:7 50:24 1Kings 8:23 Jer. 31:33 Isa. 40:1.

2.      El: The singular form of Elohim is Êl (אֵל) [pronounced ALE], which means God, god, mighty one, strong, hero. Strong’s #410 BDB #42. According to Lambert Dolphin, this word is found 250 times in the OT (Gen. 7:1 28:3 35:11 Num. 23:22 Joshua 3:10 2Sam. 22:31–32 Neh. 1:5 9:32 Isa. 9:6 Ezek. 10:5). El is linguistically equivalent to the Moslem "Allah," but the attributes of Allah in Islam are entirely different from those of the God of the Hebrews.

3.      Elah: Dolphin: ELAH is Aramaic, "god." Elah appears in the Hebrew Bible in Jer. 10:11 (which is in Aramaic, and is plural, "gods"). In Daniel (the Aramaic sections) Elah is used both of pagan gods, and of the true God, also plural. Elah is equivalent to the Hebrew Eloah which some think is dual; Elohim is three or more. The gods of the nations are called "elohim." The origin of Eloah is obscure. Elohim is the more common plural form of El.

4.      Elohah: There is an alternate plural form for El, which is Elohah: ělôhah (אֱלֹהַה) [pronounced el-OH-hah], which is a word for God or deity found primarily in Job (e.g., Job 3:4, 23 4:9, 17 5:17 6:4, 8, 9) and found scattered throughout the Bible in approximately a dozen other places. This name of God is found 41 times in the book of Job. Strong’s #433 BDB #43. Dolphin: Eloah is used 41 times in Job between 3:4 and 40:2, but fewer than 15 times elsewhere in the OT.

5.      Jehovah/YHWH: YHWH (יהוה) [pronunciation unknown], rendered variously as Lord, Jehovah, Yahweh, Y^ehowah. Now, personally, I believe that this is an onomatopoetic word and that it sounds like air being exhaled. The allusion I believe is to Jehovah breathing life into man. I have other reasons for this point of view, and they are buried somewhere in my studies. This particular name could be very specifically related to man in a personal way—more so than to angels—but that is only an hypothesis on my part. Strong’s #3068 BDB #217.

         a.      YHWH is used of the individual members of the Trinity when acting within the specific framework of their function. Primarily, this name is used of the revealed member of the Trinity, Jesus Christ in the Old Testament.

         b.      We do not find the transliterated equivalent of this noun in the New Testament for two reasons: (1) the pronunciation of this name has been lost to history; and (2) Jesus Christ has come in the flesh, and therefore, we do not need the name YHWH. When a New Testament passage quotes an Old Testament passage where Y^ehowah is found, the Greek equivalent of Adonai is used (Κύριος).

6.      Adonai/Lord: Adonai (or Lord) is from the Hebrew noun: âdôwn (אָדוֹן) [pronounced aw-DOHN], which means lord, master, owner, superior, sovereign. It is a word used of both man and God. It is not necessarily a term referring to God, and can be used as a simple term of respect. When it comes to the plural, we can either interpret this as referring to the Trinity or as an intensification of the noun. Strong’s #113 BDB #10.

         a.      There are actually 3 forms here: ădônây (אֲדֹנָי) [pronounced uh-doh-NAY]; ădônay (אֲדֹנַי) [pronounced uh-doh-NAY]; and ădônîy (אֲדֹנִי) [pronounced uh-doh-NEE].

         b.      These are various forms of Strong’s #113, where there are three explanations given for the yodh ending: (1) this is a shortened form of the plural ending, usually written -îym (נִים) [pronounced eem], an older form of the pluralis excellentiæ (the plural of excellence), where God’s sovereignty and lordship are emphasized by the use of the plural; (2) this is the actual, but ancient, plural of the noun, which refers to the Trinity; or (3) this is the addition of the 1^st person singular suffix, hence, my Lord (the long vowel point at the end would distinguish this from my lords). With respect to the 3^rd explanation: often affixed to Adôwn is the 1^st person suffix; which gives us my lord (my Lord). In Psalm 73:20, (Judges 6:15, 22 16:28), the word is in the plural with a first person singular suffix, making it ădônây (אֲדֹנָי) [pronounced uh-doh-NAY]. Even though this is literally my Lord, almost every English translator renders this Lord or Adonai. This takes us back to explanation 1 or 2.

         c.      Dolphin: Adonai is found 300 times in the OT always plural when referring to God, when in the singular, the reference is to a human lord. Used 215 times to refer to men. First use of Adonai, Gen. 15:2 (see also Ex. 4:10 Judges 6:15 2Sam. 7:18-20 Psalm 8 114:7 135:5 141:8 109:21-28). Heavy use in Isaiah (Adonai Jehovah). 200 times by Ezekiel.

         d.      I should point out that this noun can be used of man as well as of God. In the plural, when applied to man, refers to all of his superiors. For a slave, this is just about everyone in his periphery.

7.      Old Testament names for God associated with El:

         a.      El Berith - God of the covenant. "I will make you into a great nation and I will bless; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." (Genesis 12:2-3). "I will confirm my covenant between Me and you and will greatly increase your numbers." (Genesis 17:2). "God of the Covenant" (Judges 9:46) transforms the Canaanite Baal Berith (8:33) to show God alone makes and keeps covenant.

         b.      El Shaddai means the many-breasted one; the All-Sufficient One, Lord God Almighty. Found 48 times in the OT, 31 times in Job. Gen. 17:1, 2 31:29 49:24–25 Prov. 3:27 Micah 2:1 Isa. 60:15–16 66:10-13 Ruth 1:20, 21. Since another source says we find El Shaddai but 7 times in the Bible, perhaps the difference is using this noun in conjunction with El. The name suggests strength and power. This refers to God completely nourishing, satisfying, and supplying His people with all their needs as a mother would her child. "I am the LORD. I appeared to Abraham, to Isaac and to Jacob as God Almighty." (Exodus 6:3). "I am God Almighty, walk before me and be blameless." (Genesis 17:1). "Holy, holy, holy is the LORD Almighty; the whole earth [inserted, the whole universe] is full of His glory." (Isaiah 6:3). This term is more closely associated with the patriarchal period and can be found most frequently in the Books of Genesis and Job. Exodus 6:3 underlines El-Shaddai as the name revealed to the patriarchs. God used it to make His Covenant with Abraham. (Gen. 17:1-2).Strong’s #7706 BDB #994.

         c.      El Elyon means the Most High God, the Most Exalted God. In the Old Testament El Elyon occurs 28 times. It occurs 19 times in Psalms. El Elyon is first used in Gen 14:18. "Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who delivered your enemies into your hand." (Genesis 14:19-20). Melchizadek was a priest of El-Elyon and blessed Abraham in this name (Gen. 14:19-20), refering to El-Elyon as "Maker of heaven and earth." Canaanites at Ugarit also worshiped god as El-Elyon. El-Elyon seems to have had close ties to Jerusalem. See also Gen 14:18–20, 22 Num. 24:16 2Sam. 22:14 Psalm 7:17 18:13 56:2 57:2 78:35, 56 Dan. 7:25, 27 Isa. 14:14.

         d.      El Olam means The Everlasting God, The God of Eternity, The God of the Universe, The God of Ancient Days. "Abraham planted a tamarisk tree in Beersheba, and there he called upon the name of the LORD, the Eternal God." (Genesis 21:33). "Trust in the LORD forever, for the LORD, the LORD, is the Rock eternal." (Isaiah 26:4). "Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God." (Psalms 90:2). God's sovereignty extends through the passing of time and beyond our ability to see or understand. See also Jer 10:10. Strong’s #5769.

         e.      El Roi - God who sees. "You are the God who sees me." (Genesis 16:13). God sees needs of His people and responds.

         f.       El Hoseem - God who creates. "I am the LORD, who has made all things, who alone stretched out the heavens, who spread out the earth by myself." (Isaiah 44:24).

         g.      Other Uses The name El is frequently combined with other nouns or adjectives. Some examples are: Israe-el (One who is ruled by God), Beth-el (House of God), Peni-el (Face of God). In the crucifixion narrative (Mark 15:34), Jesus employed a form of El when he cried from the cross, "Eloi, Eloi," "my God, my God," quoting Psalm 22.

8.      Names for God in combination with Jehovah (all taken from Lambert Dolphin):

         a.      Jehovah-jireh: "The Lord will Provide." Gen. 22:14. From "jireh" ("to see" or "to provide," or to "foresee" as a prophet.) God always provides, adequate when the times come. Jehovah-Jireh is a symbolic name given to Mount Moriah by Abraham to memorialize the intercession of God in the sacrifice of Isaac by providing a substitute for the imminent sacrifice of his son. "Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. So Abraham called that place The LORD will Provide. And to this day it is said, 'On the mountain of the LORD it will be provided." (Genesis 22:13-14). "And my God will meet all your needs according to His glorious riches in Christ Jesus." (Philippians 4:19). Strong’s #3070.

         b.      Jehovah-rophe (also spelled Jehovah-Rapha): "The Lord Who Heals" Ex. 15:22-26. From "rophe" ("to heal") implies spiritual, emotional as well as physical healing. (Ex. 15:26 Psalm 103:3 Jer. 3:22 30:17, 3:22 Isa. 30:26 61:1). God heals body, soul and spirit all levels of man's being. "If you listen carefully to the voice of the LORD your God and do what is right in His eyes, if you pay attention to His commands and keep all His decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, who heals you." (Exodus 15:26). Strong’s #7495.

         c.      Jehovah-nissi: "The Lord Our Banner" or “The Lord [is] my Miracle.” Ex. 17:15. God on the battlefield, from word which means "to glisten," "to lift up," See Psalm 4:6. Moses, recognizing that the Lord was Israel's banner under which they defeated the Amalekites, builds an altar named Jehovah-Nissi (the Lord our Banner). Nes is sometimes translated as a pole with an insignia attached. In battle opposing nations would fly their own flag on a pole at each of their respective front lines. This was to give their soldiers a feeling of hope and a focal point. This is what God is to us: a banner of encouragement to give us hope and a focal point. "Moses built an altar and called it The LORD is my Banner." (Exodus 17:15). Strong’s #3071.

         d.      Jehovah-m'kaddesh (also spelled Jehovah Mekoddishkem, Yahweh Mekaddsh): "The Lord Who Sanctifies" Ex. 31:13 Lev. 20:8. "To make whole, set apart for holiness." "Keep My decrees and follow them. I am the LORD, who makes you holy." (Leviticus 20:8). Strong’s #6942.

         e.      Jehovah-shalom: "The Lord Our Peace" Judges 6:24. "Shalom" translated "peace" 170 times means "whole," "finished," "fulfilled," "perfected." Related to "well," welfare." Gen. 15:16 Ex. 21:34, 22:5, 6 Lev. 7:11-21 Deut. 27:6 1Kings 8:61 9:25 Dan. 5:26. Shalom means that kind of peace that results from being a whole person in right relationship to God and to one's fellow man. Jehovah-Shalom is the name of an altar built by Gideon in Ophrah. "So Gideon built an altar to the LORD there and called it The LORD is Peace." (Judges 6:24). Strong’s #3073.

         f.       Jehovah Elohim: "LORD God" Gen. 2:4 Judges 5:3 Isa. 17:6 Zeph. 2:9 Psalm 59:5, etc.

         g.      Jehovah-tsidkenu "The Lord Our Righteousness" Jer. 23:5–6 33:16. From "tsidek" (straight, stiff, balanced - as on scales - full weight, justice, right, righteous, declared innocent.) God our Righteousness. This was the name Jeremiah gave to God, the Righteous King, who would rule over Israel after the return from captivity. He would establish a new kingdom of justice. "In his days Judah will be saved and Israel will live in safety. This is the Name by which He will be called: The LORD Our Righteousness." (Jeremiah 23:6). Strong’s #3072.

         h.      Jehovah-rohi (or Jehovah-Raah): "The Lord Our Shepherd" or “the Lord is my Friend.” Psalm 23, from "ro'eh" (to pasture). "The LORD is my shepherd, I shall not be in want." (Psalms 23:1). Gen. 48:15 49:24 Psalm 23 80:1 Strong’s #7462.

         i.       Jehovah-shammah: "The Lord is There" or the “Jehovah the Existing One” (Ezek. 48:35). Jehovah Shammah is a symbolic name for the earthly Jerusalem. The name indicates that God has not abandoned Jerusalem, leaving it in ruins, but that there will be a restoration. "And the name of the city from that time on will be: The LORD is There." (Ezekiel 48:35). This is the name of God associated with the restoration of Jerusalem, God's dwelling place. Strong’s #3074.

         j.       Jehovah-sabaoth: "The Lord of Hosts" or “the Lord of Powers” or “The Lord of the Armies.” The commander of the angelic host and the armies of God. This title designates God as King and ruler of Israel, its armies, its Temple, and of all the universe. 1Sa 1:11 17:45 2Sa 6:18 7:27 1Ki 19:14 2Ki 3:9-12, 14 1Ch 11:9 Psalm 24:10 46:7, 11 48:8 80:4, 19 84:3 Isa 1:24 3:15 5:16 6:5 9:19 10:26 14:22 Jer 9:15 11:20 48:1 Hosea 12:5 Amos 3:13 Micah 4:4 Nahum 3:5 Hag 2:6 Zech. 1:3 Mal 1:6 Hab 2:13 Zep 2:9 (NT: Rom. 9:29 James 5:4, Rev. 19: 11-16). Strong’s #6635.

9.      Symbolic, descriptive and other names for God, also taken from Lambert Dolphin) and from Rev. Rick L. Patterson, Th.D.

         a.      Shepherd: God is frequently described as a Shepherd. This was a nurturing term to describe the care given to His covenantal people. It also had political or ruling connotations. Yahweh is the Shepherd King (Ezk. 34). In the New Testament, the image of God as shepherd is continued in parables (Luke 15:4-7) and in John's protrayal of Christ as the Good Shepherd (John 10:1-18). Psalm 23, 79:13, 95:7, 80:1, 100:3 Gen. 49:24 Isa. 40:11.

         b.      Judge: The Judge was the political ruler during the time of tribal confederacy. Yahweh is the Judge who arbitrates disputes, sets things right, and intervenes for Israel in its military campaigns. Psalm 7:8, 96:13.

         c.      King: In the Ancient East, it was common to address gods as king. Kingship was also ascribed to Yahweh. His covenant people were to obey Him as a Sovereign. This title is the key to understanding the kingdom of God, which is the most frequent title used in Scripture to describe God's rule.

         d.      Ancient of Days (Dan. 7:9,13,22) The picture presented is of an old man who lived for many years. This, of course, is not a literal description of God, but a confession that He lives forever and His kingdom is everlasting. His rule encompasses the exspanses of time. Unlike the portrait presented in other religions where the gods are bound within time, Yahweh is active in time and history. He gives history meaning and is drawing it to a conclusion. He is from "everlasting to everlasting." (Psalm 90:2).

         e.      Rock (Deut. 32:18; Psalm 19:14; Isa. 26:4) God is strong and permanent. Yahweh is sometimes identified as "The Rock of Israel."

         f.       Refuge (Psalm 9:9; Jer. 17:17) God is a haven from the enemy.

         g.      Fortress (Psalm 18:2; Nah. 1:7) God is a defense against the foe.

         h.      Shield (Gen. 15:1; Psalm 84:11) God is protection.

         i.       Sun (Psalm 84:11) God is the source of light and life.

         j.       Refiner (Mal. 3:3) God is purifier.

The next 3 charts are completely original, but they will be based upon what has come before. These names of God in the Old Testament must be consistent with the way that God interacts with man, with the salvation which God has provided for man, and with God’s character and essence. In fact, these names of God should reveal truths about these three doctrines, truths which should remain consistent throughout Scripture.