Peter (Son of Jonah)

Greek from Aramaic: Rock

Original name in Greek (Simon): Hearing

Simon Peter, the son of Jonah of Bethsaida (Matthew 16:17), lived in Capernaum (John 1:42) as a skilled fisherman of Galilee. While Peter may have spoken colloquial Greek, his native tongue would have been Aramaic. According to Mark 1:30, Peter had a wife whose mother was healed by the Lord from a terrible fever. Both he and his brother, Andrew, were fishing partners with the sons of Zebedee (Mark 1:16), James and John.

As seen in Matthew 4:18-19, Christ had called these men into a new service – to be “fishers of men.” From this righteous command, Peter and the others learned to pick up their cross and follow Christ, the Son of the living God. Beforehand, Peter had been discipled by John the Baptist, the forerunner of Christ (John 1:35-42). Peter was instrumental in the proclamation of the Good News after the resurrection of Christ. After a full life of spreading the beloved gospel, tradition holds that Peter was martyred in Rome between AD 60-69. He was crucified upside down, considering himself unworthy to die the same death of his Lord. He has been considered the first traditional bishop of Rome and his tomb is believed to be under the high altar in the Basilica of St. Peter of Rome.

Unlike many of the disciples, we can identify well with Peter. His shortcomings of little and faltering faith in Christ are all too common in our own lives (Matthew 14:28-30). However, throughout scripture, he is known as the Rock (Matthew 16:18). From Pentecost onwards, he would become a “Pillar Apostle” (Galatians 2:9) and a foundational stone for the other apostles.

Before Christ entered his life, he had been considered arrogant boasting and a man of rash action. But then, from the moment of his calling by Jesus to his denial of Christ, he became a man of impulse and childlike simplicity mixed with much insecurity. These character flaws began to change after two influential interactions with Christ. Both the appearance of Jesus after the resurrection (Luke 24:34) and Christ’s commission to “feed my sheep” (John 21:15) brought a new light to the life of Peter. He was often singled out by Jesus (Mark 8:29-33) and was present for many miracles and amazing experiences (e.g. the raising of Jarius’s daughter to life (Mark 5:25-41), the transfiguration (Mark 9:2-8), and the arrest of Jesus in the garden of Gethsemane (Mark 14:43-50).

Peter took the leadership role of the early church and became known for his numerous miracles in the name of Jesus Christ. Throughout history, Peter has been particularly remembered for his threefold denial, his repentance, and the threefold commission of Christ. Although Peter was a diamond in the rough, God faithfully used him to show the beautiful grace found in Christ and the simplicity of faith in the Omnipotent God.

Andrew

Greek: Manly

As the brother of Simon Peter, Andrew was also a disciple of John the Baptist and was the first follower of Jesus to be identified by name. His interaction with Christ caused him to immediately leave and tell Peter of the Messiah, the Son of God (John 1:35-42). Eventually, he and Peter left their fishing business to follow their beloved Saviour. Within the glorious ministry of Christ, Peter and Andrew witnessed amazing marvels and miracles. Among them, Christ used five loaves of bread from a boy, brought forth by Andrew, to feed the five thousand people who had gathered to hear the word of God (John 6:8).

We find the last appearance of Andrew before the Passover festival in Jerusalem, and after the triumphal entry on the first Palm Sunday. Men from Greece approached Philip and Andrew hoping to see the Christ: “Sir, we wish to see Jesus.” Both Philip and Andrew returned to Jesus and told Him of these men (John 12:21).

Later in his ministry, Andrew preached the gospel to the Scythians, Sogdians, and the Sacae in Sebastopolis, Ethiopia, in AD 80. Because he would not submit to the Roman idols, he was crucified by Aegeas, the governor of the Edesenes, and buried in Patrae, in Archaia.

James and John (Sons of Zebedee)

Greek: Sons of Thunder

While mending their fishing nets, the sons of Zebedee, James and John, were called by Jesus to be “fishers of men.” The two brothers and Peter formed the innermost circle of Jesus’ closest companions. They became the eyewitnesses of the life, work, and resurrection of Christ Jesus. They were present to attest to the resurrection of Jarius’s daughter, to the transfiguration of the Lord, and to the events in the garden of Gethsemane. They became known as the “Sons of Thunder” for their high spirits and zeal as seen in their desire to destroy an unfriendly Samaritan city (Luke 9:51-56). However, they were also dedicated to the purpose of their Lord and played a significant part in the church.

Fifteen years after hearing the call of the Lord upon the shores of Galilee, James was killed under the rule of King Agrippa I. “Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword” (Acts 12:1-2). The martyrdom of James is the only biblical and reliable account of a death of one of the twelve apostles.

John was referred to as “one of the disciples, whom Jesus loved,” in the gospel of John and is said to be the author of the fourth gospel. John is the only disciple to be recorded as being present at the crucifixion of Christ. After the death of Jesus, he took the Lord’s mother, Mary, as his own. He was also the first to see the glorious sight of the empty tomb. John was one of the early leaders of the church and thus became known as a “Pillar of the Church” (Galatians 2:9). According to tradition, John was banished to the Island of Patmos (Revelation 1:9) after he survived being thrown into boiling oil under Domitian. On that desolate Island, John received visions of the future and words from the Lord to seven churches. The compilation of these visions and letters formed the Book of Revelation. John Foxe also adds that he was released from Patmos and allowed to return to Ephesus in the year of A.D. 97.

Philip

Philip is mentioned in all three Synoptic Gospels (Matthew, Mark, and Luke) as the man from Bethsaida who was a disciple of John the Baptist. Both Philip and Andrew appear together in the listings of the apostles found in the gospels and in the Book of Acts. In the Book of John, he is portrayed as one who had a deep understanding of the Old Testament prophecy and of the coming Messiah; as well, he demonstrated a heart for missions (John 1:43-46; 12:21-22). However, he struggled with spiritual insight evidenced in his converse with Christ at the feeding of the five thousand (John 6:5-7; 14:7-9).

There is some dispute over the events of Philip’s later life and ministry. A second century Ephesian tradition believes he died at Hierapolis, roughly one hundred miles inland of Ephesus. Another tradition says Philip was crucified; and as a result, medieval art often depicts Philip on the cross.

Bartholomew

Greek from the Aramaic: Son of Tomai

Bartholomew is found in all four lists (Matthew, Mark, Luke, and Acts) of the apostles and was present during the selection of Matthias. Many scholars associate Bartholomew with the surname “Nathanael.” If the identification of Bartholomew with Nathanael is correct, Philip brought Bartholomew (Nathanael), a native of Cana of Galilee (John 21:2), to acknowledge Jesus as the Messiah. Yet, Jesus was already familiar with Bartholomew as seen in John 1:48-51:

Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel. Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe ? You will see greater things than these.” And He said to him, “Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man.

In the Gospel of John, he is mentioned with the seven apostles during the Lord’s last post-resurrection appearance (John 21:2). However, little information is revealed about his life and ministry with Christ. According to Foxe’s Book of Marytrs, he has been said to have preached throughout India and translated the Gospel of Matthew into their tongue. Later in his ministry, Bartholomew was beaten, crucified, and beheaded in Albinopolis, Armenia for the sake of his Master.

Thomas

Hebrew: A twin

Known as “Doubting Thomas,” he was the pessimistic, loyal, and practical disciple whose suspicions of the resurrection vanished as he touched the wounds of his risen Master. He was present in the upper room during Pentecost (when the Holy Spirit descended upon the believers). However, very little of the New Testament mentions him again. It seems that there are three significant occurrences involving Thomas and Christ.

The first occasion begins when Jesus was hounded out of Jerusalem and was seeking a quiet and secluded town for safety. When word came of Lazarus’s illness, Jesus waited two days before leaving for Bethany that the Father would be glorified. Although Thomas was frightened, he was loyal to his Master and accompanied Him during the dangerous travels. We come to understand the threatening situation and the loyalty of Thomas in John 11:16: “Let us also go, that we may die with Him.”

A second reference to Thomas’s interaction with Christ can be found in the upper room, during the Last Supper, before the arrest of Jesus. Jesus sat among his disciples and told them of His coming departure: “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.” And Thomas responded with, “Lord, we known not whither Thou goest; and how can we know the way?” From this simple question came the beautiful answer that many Christians cherish today. “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Indeed, He is the way and the life. By His grace, Christ is our daily strength and satisfaction. By His redeeming blood, we have access to the Almighty God.

Third, we rejoin the disciples in the upper room after the crucifixion of Christ as they hid from the Jews. Then Christ appeared to them in all His glorious magnificence; yet Thomas was not among the disciples (John 20:19-24). Being the practical man that he was, Thomas did not believe the other disciples when they had told him of their risen Lord. One week later, the followers of Christ hid once more from the Jews in the upper room. It was then when Christ appeared a second time and Thomas realized his Saviour had indeed raised from the dead. “Thus saith He to Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.” As Thomas came to grips with the glorious understanding of his risen King, he cried, “My Lord and My God!”

According to tradition, Thomas traveled to Persia and South India, where he founded the ancient Mar Thoma Church, in Travancore and Cochin, now called Kerala. He has been recognized for writing an apocryphal book that may have been written in the second century. It has also been said that Thomas was martyred near Madras at Mount St. Thomas.

Matthew

Greek: Gift of God

Originally named Levi, Matthew, was a Jew from Capernaum (Mark 2:14). In Matthew 9:9, responding to Christ, he immediately “arose and followed Him” and began a new life serving the Lord. Many biblical scholars see this as a representative of how Christians should react when Jesus Christ exhorts them to seek the path of righteousness (Matthew 16:24).

The call of Matthew is told in all three of the Synoptic Gospels (Matthew, Mark, and Luke) as Jesus makes an unexpected choice to call forth a tax collector to be His disciple. As a tax collector, or publican, Matthew transferred taxes from both local merchants and farmers to the Roman state. In that day, tax collectors were seen as thieves because they often took taxes for personal gain.

Immediately after he rose to follow the Lord, Matthew gave Jesus a large banquet in which he invited many tax collectors and sinners (Luke 5:29). The Pharisees criticized Jesus for dining with such an appalling group of wretched sinners; yet Jesus rebuked them saying,” I have not come to call the righteous but sinners to repentance” (Luke 5:32). Indeed, He came to save sinners from all condemnation and eternal destruction. What a wonderful comfort to cherish! May we immediately rise up and seek Christ with all our hearts and souls. Thus, we will spend eternity in His everlasting and glorious presence!

Within his gospel, Matthew reveals the Messiah to be the fulfillment of the Old Testament law: for the Son of God is the true sacrificial lamb (Hebrews 10:10). Based upon the work of Mark, Matthew portrays the life of Christ in a more complete manner through long dissertations, as seen in the Sermon on the Mount. Throughout his book, Matthew emphasizes the teaching of Christ as a source of guidance for the church. In his later ministries, Matthew preached to Ethiopia and all of Egypt and was later killed with a spear under the leadership of King Hircanus.

James (Son of Alphaeus)

While his name appears in the four New Testament listings of apostles, little is known about James. He is usually identified with “James the Younger,” the son of Mary (not the mother of Jesus), and the brother of Joses (Mark 15:40; Matthew 27:56). This distinction of “younger” or “less” (Gk ho mikros) differentiates him from James the brother of Jesus and James the son of Zebedee. The terms “younger” or “less” refer to his younger age, smaller physique, and less significance. His mother, Mary, was among the crowd at the crucifixion of Jesus and the discovery of the empty tomb (Matthew 27:56; Mark 15:40; 16:1; Luke 24:10).

Simon the Zealot

Before his calling to follow Christ, Simon was a zealous nationalist who wanted to drive out the Romans from the cities; his group tactics often resulted in bloody conflict. Both the Gospel of Luke and Book of Acts link Simon with Judas (not Iscariot) throughout their writings. Little is known about the lives of both Simon and Judas (not Iscariot). According to the apocryphal book, The Passion of Simon and Jude, we are told their lives ended in martyrdom in Persia.

Thaddaeus

Greek: “Large Hearted” and “Courageous”

Unlike the other apostles, Thaddaeus claims three separate names: Thaddaeus (Matthew 10:3), Judas, son of James (Mark 3:18), and Labbaeus (not found in the Revised Standard Version). However, little is know about the life and ministry of Thaddaeus. The New Testament records only one event involving Thaddeus: his question to Jesus during a message to the disciples after the Last Supper:

Judas (not Iscariot) said to Him, “Lord, what then has happened that You are going to disclose Yourself to us and not to the world?” Jesus answered and said to him, “If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him (John 14:22).

Judas Iscariot

Some believe the name “Iscariot” identifies Judas’s place of origin, since his father is described as “Simon Iscariot” (John 6:71; 13:2, 26). After his calling to seek the Lord, Judas Iscariot became the treasurer for the twelve disciples (John 12:4-6; 13:29). Because this position is not given to one of greedy and irresponsible conduct, it may be assumed that he showed positive characteristics before the other followers of Christ. However, the Gospel of John tells us that during his time as treasurer, Judas had become a thief, stealing from the treasury funds (John 12:6).

Judas has become infamous for his betrayal of Jesus. Both Luke and John render him to be under the influence of Satan himself (Luke 22:3; John 13:2). It may have been his greed that motivated him to betray Jesus for a worthless amount of thirty pieces of silver (Matthew 26:14-16; Mark 14:10-11; Luke 22:3-6).

In the Garden of Gethsemane, Judas led a band of soldiers to Jesus and identified Him with a kiss (Matthew 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12). Yet when Jesus was condemned to death, Judas was filled with great remorse and returned the pieces of silver to the priests. Then Judas departed from the temple and committed suicide by hanging himself (Matthew 27:3-10; Acts 1:18-19). After the resurrection of Christ, Matthias replaced Judas within the circle of the twelve apostles (Acts 1:26).

Matthias

Greek: Gift of Jehovah

Before 120 followers of Christ, Peter gave an account of the life, ministry, and the death of Judas Iscariot. Because of the loss of Judas, a replacement was in order to fill the gap within the original twelve apostles. It was necessary to select one who had known them since the Lord’s baptism by John to the resurrection of the Son of Man. These twelve witnesses would represent the twelve tribes of Israel. Thus, these followers of Christ gathered together to cast lots between two candidates: Joseph called Barsabas (Justus) and Matthias. “And they drew lots for them, and the lots fell to Matthias; and he was numbered with the eleven apostles” (Acts 1:26). Many believe that Barsabbas and Matthias were among the seventy disciples who were sent out to proclaim the gospel (Luke 10:1). However, neither one is mentioned again in Scripture, nor is there any account for their later ministries.

Paul of Tarsus

Greek from Latin: Little

Paul, the author of thirteen New Testament Epistles, was born as an Israelite in Tarsus of Cilicia (Acts 22:3; Philippians 3:5). His original name was Saul. He studied under Gamaliel in Jerusalem (Acts 22:3) and became a Pharisee (Philippians 3:5). He was present at the stoning of Stephen (Acts 7:58; 8:1) and later became a persecutor of the church (Acts 8:1-3; Philippians 3:6). While he was seeking to have Christians bound, he was converted on the road to Damascus as Christ appeared to him (Acts 9:1-9). He went into Damascus (Acts 9:10-19) and then to Arabia for a period of time (Galatians 1:17) before returning to Jerusalem (Acts 9:26-29; Galatians 1:18). Eventually, he met with Barnabas and ministered with him in Antioch (Acts 11:25-26). Soon he began to go on various missionary journeys to bring the Gospel to the Gentiles. He was then imprisoned in Rome on two occasions and was martyred under Caesar Nero.

Please visit the timeline of Paul the Apostle for a detailed chronology of Paul’s life.

Barnabas

Greek from the Hebrew: Son of Exhortation

Originally from Cyprus (Acts 4:36), Barnabas settled Jerusalem. Both he and Paul of Tarsus (whose close friend he would become) shared similar Jewish roots (Acts 4:36) and Hellenistic backgrounds of the Jewish Diaspora. The first appearance of Barnabas in the New Testament can be found among the earliest converts, selling his lot of land and giving the profit to the apostles (Acts 4:36). He quickly became well liked and a respected leader within the apostolic circle.

Paul and Barnabas began a close partnership within the work of ministry. Their common background in the Diaspora and their traditional training as a Pharisee and Levite may have brought about the strong companionship.

Because of the heavy persecution of the Hellenized Christians, many believers were scattered as far as Phoenicia and Syria. Thus the church of Antioch was established in Syria, which would become the future headquarters of Paul’s journeys. The leaders in Jerusalem soon elected Barnabas to be the superintendent of the church and he, in turn, chose Paul to be his assistant. Barnabas accompanied Paul on a missions trip that covered approximately 1,400 miles of territory as they proclaimed the gospel and encouraged the body of Christ. During the first tour, Paul and Barnabas traveled to Cyprus with John Mark. Acts 12:25 and 13:5 imply that John Mark was in Antioch and later teamed with Paul and Barnabas. However, when Paul and Barnabas decided to climb the mountains to Antioch of Pisidia, John Mark turned back. During this first tour, Paul became the spokesperson, and even engaged in vigorous discussions within the council. Barnabas was also given recognition and even a divine title in Acts 14:12. Unlike Paul, he never experienced violence or stoning while ministering to others.

Following their first journey, Paul and Barnabas went to Jerusalem to settle the controversial issue of the law and circumcision. After a stimulating debate, it was decided that gentiles could be given admittance to the church if they conform to certain social customs of the Jews.

After a successful trip, Barnabas suggested that John Mark join them on the next journey. Yet Paul felt otherwise and the team divided. Paul traveled with another entourage and Barnabas and John Mark journeyed to Cyprus.

In any case, the dispute did not end the friendship between Paul and Barnabas. In a letter to the Corinthians, Paul uses both he and Barnabas as an example of apostles who still maintain a working trade while serving in ministry and they refused to accept charity from churches. Indeed, Paul, Barnabas, and John Mark all make vital contributions to the Christian faith and the New Testament.

Sources:

Wilkins, Michael J. “Disciples” in Joel B. Green, et al. Dictionary of Jesus and the Gospels. (Downers Grove, Illinois: InterVarsity Press, 1992), p. 180.

Brownrigg, Ronald. Who’s Who in the New Testament, (Nashville, Tennessee: Pillar Books for Abingdon Press, 1971)

Wilkins, Michael J. “Barnabas” in Joel B. Green, et al. Dictionary of Paul and His Letters. (Downers Grove, Illinois: InterVarsity Press, 1993), p. 66-67.

Foxe, John; Foxe’s Christian Martyrs of the World, (Uhrichsville, Ohio: Barbour and Company Inc, 1989)

Lockyer, Herbert. All the Apostles of the Bible, (Grand Rapids, Michigan: Zondervan Publishing House, 1972)

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• Introduction
• El Shaddai (Lord God Almighty)
• El Elyon (The Most High God)
• Adonai (Lord, Master)
• Yahweh (Lord, Jehovah)
• Jehovah Nissi (The Lord My Banner)
• Jehovah-Raah (The Lord My Shepherd)
• Jehovah Rapha (The Lord That Heals)
• Jehovah Shammah (The Lord Is There)
• Jehovah Tsidkenu (The Lord Our Righteousness)
• Jehovah Mekoddishkem (The Lord Who Sanctifies You)
• El Olam (The Everlasting God)
• Elohim (God)
• Qanna (Jealous)
• Jehovah Jireh (The Lord Will Provide)
• Jehovah Shalom (The Lord Is Peace)
• Jehovah Sabaoth (The Lord of Hosts)

Introduction

“Let them praise the name of the LORD: for his name alone is excellent; his glory [is] above the earth and heaven.” Psa 148:13

In the Old Testament times, a name was not only identification, but an identity as well. Many times a special meaning was attached to the name. Names had, among other purposes, an explanatory purpose (e.g., Nabal, whose name means “fool,” is the target of Abigail’s explanation to David: “For as his name is, so is he; Nabal is his name, and folly is with him:” – 1Sa 25:25). Throughout Scripture God reveals Himself to us through His names. When we study these names that He reveals to us in the Bible, we will better understand who God really is. The meanings behind God’s names reveal the central personality and nature of the One who bears them.

Who is God to you?

Is He your Most High God, All sufficient One, Master, Lord of Peace, the Lord Who Will Provide? Is He your Father? We must be careful not to make God into an “it” or a “thing” to which we pray. He is our Jehovah Raah, the Lord our Shepherd. God knows us by our name, shouldn’t we know Him by His?

Hallowed be Your name?

To hallow a thing is to make it holy or to set it apart to be exalted as being worthy of absolute devotion. To hallow the name of God is to regard Him with complete devotion and loving admiration. God’s name is of the utmost importance (Neh 9:5); therefore we ought reserve it a position of grave significance in our minds and hearts. We should never take His name lightly (Exd 20:7; Lev 22:32), but always rejoice in it and think deeply upon its true meaning.

El Shaddai (Lord God Almighty)

(el shad-di’)
All-Sufficient One, Lord God Almighty

Use in the Bible: In the Old Testament El Shaddai occurs 7 times. El Shaddai is first used in Gen 17:1.

Variant spellings: None

TWOT Reference: 2333

Strong’s Reference: H7706

El Shaddai in the Septuagint: theou saddai – God Shaddai; pantokratôr (for Shaddai) – the Almighty

Meaning and Derivation: El is another name that is translated as “God” and can be used in conjunction with other words to designate various aspects of God’s character. Another word much like Shaddai, and from which many believe it derived, is shad meaning “breast” in Hebrew (some other scholars believe that the name is derived from an Akkadian word Šadu, meaning “mountain,” suggesting strength and power). This refers to God completely nourishing, satisfying, and supplying His people with all their needs as a mother would her child. Connected with the word for God, El, this denotes a God who freely gives nourishment and blessing, He is our sustainer.

Further references of the name El Shaddai in the Old Testament: Gen 17:1; Gen 28:3; Gen 35:11; Gen 43:14; Gen 48:3

El Elyon (The Most High God)

(el el-yone’)
The Most High God

Use in the Bible: In the Old Testament El Elyon occurs 28 times. It occurs 19 times in Psalms. El Elyon is first used in Gen 14:18.

Variant spellings: None

TWOT Reference: 1624g, 1624h

Strong’s Reference: H5945

El Elyon in the Septuagint: ho theos ho hupsistos – the God most high

Meaning and Derivation: El is another name that is translated as “God” and can be used in conjunction with other words to designate various aspects of God’s character. Elyon literally means “Most High” and is used both adjectivally and substantivally throughout the Old Testament. It expresses the extreme sovereignty and majesty of God and His highest preeminence. When the two words are combined – El Elyon – it can be translated as “the most exalted God.”(Psa 57:2)

Further references of the name El Elyon in the Old Testament: Gen 14:18; Gen 14:19; Gen 14:20; Gen 14:22; Psa 57:2; Psa 78:35

Adonai (Lord, Master)

(ad-o-noy’)
Lord, Master

Use in the Bible: In the Old Testament Adonai occurs 434 times. There are heavy uses of Adonai in Isaiah (e.g., Adonai Jehovah). It occurs 200 times in Ezekiel alone and appears 11 times in Daniel Chapter 9. Adonai is first used in Gen 15:2.

Variant spellings: None

TWOT Reference: 27b

Strong’s Reference: h136

Adonai in the Septuagint: kurios – Lord, Master

Meaning and Derivation: Adonai is the verbal parallel to Yahweh and Jehovah. Adonai is plural; the singular is adon. In reference to God the plural Adonai is used. When the singular adon is used, it usually refers to a human lord. Adon is used 215 times to refer to men. Occasionally in Scripture and predominantly in the Psalms, the singular adon is used to refer to God as well (cf. Exd 34:23). To avoid contravening the commandment “Thou shalt not take the name of the LORD thy God in vain” (Exd 20:7), sometimes Adonai was used as a substitute for Yahweh (YHWH). Adonai can be translated literally as, “my lords’ ” (both plural and possessive).

Further references of the name Adonai in the Old Testament: Complete list available here.

Yahweh (Lord, Jehovah)

(yah-weh)
Lord, Jehovah

Use in the Bible: In the Old Testament Yahweh occurs 6,519 times. This name is used more than any other name of God. Yahweh is first used in Gen 2:4.

Variant spellings: YHWH, Jehovah

TWOT Reference: 484a

Strong’s Reference: H3068

Yahwehin the Septuagint: kurios – Lord, Master
despotês – Lord, Master, denoting the omnipotence of God (TDNT), despot, absolute ruler

Meaning and Derivation: Yahweh is the promised name of God. This name of God which (by Jewish tradition) is too holy to voice, is actually spelled “YHWH” without vowels. YHWH is referred to as the Tetragrammaton (which simply means “the four letters”). YHWH comes from the Hebrew letters: Yud, Hay, Vav, Hay. While YHWH is first used in Genesis 2, God did not reveal Himself as YHWH until Exodus 3. The modern spelling as “Yahweh” includes vowels to assist in pronunciation. Many pronounce YHWH as “Yahweh” or “Jehovah.” We no longer know for certain the exact pronunciation. During the third century A.D., the Jewish people stopped saying this name in fear of contravening the commandment “Thou shalt not take the name of the LORD thy God in vain” (Exd 20:7). As a result of this, Adonai is occasionally a substitute for YHWH. The following compound names which start with “YHWH” have been shown using “Jehovah.” This is due to the common usage of “Jehovah” in the English of these compound names in the early English translations of the Bible (e.g., the Geneva Bible, the King James Version, etc.).

Further references of the name Yahweh in the Old Testament: Complete list available here.

Jehovah Nissi (The Lord My Banner)

(yeh-ho-vaw’ nis-see’)
The Lord My Banner, The Lord My Miracle

Use in the Bible: In the Old Testament Jehovah-Nissi occurs only once in Exd 17:15.

Variant spellings: Jehovah Nisi; Jehovahnissi

TWOT Reference: None

Strong’s Reference: H3071

Jehovah Nissi in the Septuagint: kurios kataphugê mou – the Lord is my refuge

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Nes (nês), from which Nissi derived, means “banner” in Hebrew. In Exd 17:15, 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.

Further references of the name Jehovah Nissi in the Old Testament: Exd 17:15

Jehovah-Raah (The Lord My Shepherd)

(yeh-ho-vaw’ raw-aw’)
The Lord My Shepherd

Use in the Bible: In the Old Testament Jehovah-Raah (The Lord my Shepherd) is used in Psalm 23.

Variant spellings: Jehovah Rohi; Jehovah Ro’eh

TWOT Reference: 2185, 2186

Strong’s Reference: H7462

Jehovah-Raah in the Septuagint: kurios poimainei me – the Lord shepherds me

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Rô’eh from which Raah derived, means “shepherd” in Hebrew. A shepherd is one who feeds or leads his flock to pasture (Eze 34:11-15). An extend translation of this word, rea’, is “friend” or “companion.” This indicates the intimacy God desires between Himself and His people. When the two words are combined – Jehovah Raah – it can be translated as “The Lord my Friend.”

Further references of the name Jehovah-Raah in the Old Testament: Gen 48:15; Gen 49:24; Psa 23:1; Psa 80:1

Jehovah Rapha (The Lord Who Heals)

(yeh-ho-vaw’ raw-faw’)
The Lord That Heals

Use in the Bible: In the Old Testament Jehovah-Rapha (The Lord that Heals) is used in Exd 15:26.

Variant spellings: Jehovah-Rophe; Jehovah Rophecha; Jehovah Raphah

TWOT Reference: 2196

Strong’s Reference: H7495

Jehovah Rapha in the Septuagint: kurios ho iômenos se – the Lord your healer

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Rapha (râpâ’) means “to restore”, “to heal” or “to make healthful” in Hebrew. When the two words are combined – Jehovah Rapha – it can be translated as “Jehovah Who Heals.” (cf. Jer 30:17; Jer 3:22; Isa 30:26; Isa 61:1; Psa 103:3). Jehovah is the Great Physician who heals the physical and emotional needs of His people.

Further references of the name Jehovah Rapha in the Old Testament: Exd 15:26

Jehovah Shammah (The Lord Is There)

(yeh-ho-vaw’ shawm’-maw)
The Lord Is There

Use in the Bible: In the Old Testament Jehovah Shammah occurs only once in Ezekiel 48:35.

Variant spellings: Jehovah Samma

TWOT Reference: None

Strong’s Reference: H3074

Jehovah Shammah in the Septuagint: estai to onoma autês – the name thereof

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Shammah is derived from the Hebrew word sham, which can be translated as “there.” 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.

Further references of the name Jehovah Shammah in the Old Testament: Eze 48:35

Jehovah Tsidkenu (The Lord Our Righteousness)

(yeh-ho-vaw’ tsid-kay’-noo)
The Lord Our Righteousness

Use in the Bible: In the Old Testament Jehovah Tsidkenu occurs 2 times. Jehovah Tsidkenu is first used in Jer 23:6.

Variant spellings: Jehovah Tzidkaynu; Jehovah Tsidqenuw

TWOT Reference: None

Strong’s Reference: H3072

Jehovah Tsidkenu in the Septuagint: kuriou tou theou hêmôn elalêsen pros hêmas – the Lord our God spoke to us

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Tsedek (tseh’-dek), from which Tsidkenu derived, means “to be stiff,” “to be straight,” or “righteous” in Hebrew. When the two words are combined – Jehovah Tsidkenu – it can be translated as “The Lord Who is our Righteousness.”

Further references of the name Jehovah Tsidkenu in the Old Testament: Jer 23:6; Jer 33:16

Jehovah Mekoddishkem (The Lord Who Sanctifies You)

(yeh-ho-vaw’ M-qadash)
The Lord Who Sanctifies You, The Lord Who Makes Holy

Use in the Bible: In the Old Testament Jehovah Mekoddishkem occurs 2 times. Jehovah Mekoddishkem is first used in Exd 31:13.

Variant spellings: Jehovah M’kaddesh

TWOT Reference: 1990

Strong’s Reference: H6942

Jehovah Mekoddishkem in the Septuagint: kurios ho hagiazôn humas – the Lord that sanctifies you

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Mekoddishkem derives from the Hebrew word qâdash meaning “sanctify,” “holy,” or “dedicate.” Sanctification is the separation of an object or person to the dedication of the Holy. When the two words are combined – Jehovah Mekoddishkem – it can be translated as “The Lord who sets you apart.”

Further references of the name Jehovah Mekoddishkem in the Old Testament: Exd 31:13; Lev 20:8

El Olam (The Everlasting God)

(el o-lawm’)
The Everlasting God, The God of Eternity, The God of the Universe, The God of Ancient Days

Use in the Bible: El Olam is first used in Gen 21:33.

Variant spellings: None

TWOT Reference: 1631a

Strong’s Reference: H5769

El Olamin the Septuagint: [ho] theos [ho] aiônios – the everlasting God

Meaning and Derivation: El is another name that is translated as “God” and can be used in conjunction with other words to designate various aspects of God’s character. Olam derives from the root word ‘lm (which means “eternity”). Olam literally means “forever,” “eternity,” or “everlasting”. When the two words are combined – El Olam – it can be translated as “The Eternal God.”

Further references of the name El Olam in the Old Testament: Gen 21:33; Jer 10:10; Isa 26:4

Elohim (God)

(el-o-heem’)
God, Judge, Creator

Use in the Bible: : In the Old Testament Elohim occurs over 2000 times. Elohim is first used in Gen 1:1.

Variant spellings: None

TWOT Reference: 93c

Strong’s Reference: H430

Elohim in the Septuagint: theos – the standard Greek word for god, “a transcendent being who exercises extraordinary control in human affairs or is responsible for bestowal of unusual benefits” (BDAG). It specifically refers to the monotheistic God of Israel.

Meaning and Derivation: Elohim is translated as “God.” The derivation of the name Elohim is debatable to most scholars. Some believe it derived from ‘êl which, in turn, originates from the root word, ‘wl (which means “strong”). Others think that Elohim is derived from another two roots: ‘lh (which means “god”) in conjunction with ‘elôah (which means “fear”). And still others presume that both ‘êl and Elohim come from ‘eloah.

Further references of the name Elohim in the Old Testament: Complete list available here.

Qanna (Jealous)

(kan-naw’)
Jealous, Zealous

Use in the Bible: In the Old Testament Qanna occurs 6 times. Qanna is first used in Exd 20:5.

Variant spellings: Kanna

TWOT Reference: 2038b

Strong’s Reference: H7067

Qanna in the Septuagint: zêlôtês – jealous

Meaning and Derivation: Qanna is translated as “jealous,” “zealous,” or “envy.” The fundamental meaning relates to a marriage relationship. God is depicted as Israel’s husband; He is a jealous God, wanting all our praise for Himself and no one else. (cf. Exd 34:14)

Further references of the name Qanna in the Old Testament: Exd 20:5; Exd 34:14; Deu 4:24; Deu 5:9; Deu 6:15

Jehovah Jireh (The Lord Will Provide)

(yeh-ho-vaw’ yir-eh’)
The Lord Will Provide

Use in the Bible: In the Old Testament Jehovah-Jireh occurs only once in Gen 22:14.

Variant spellings: None

TWOT Reference: None

Strong’s Reference: H3070

Jehovah Jireh in the Septuagint: kurios eiden – the Lord has seen

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. 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.

Further references of the name Jehovah Jireh in the Old Testament: Gen 22:14

Jehovah Shalom (The Lord Is Peace)

(yeh-ho-vaw’ shaw-lome’)
The Lord Is Peace

Use in the Bible: In the Old Testament Jehovah-Shalom occurs only once in Jdg 6:24.

Variant spellings: None

TWOT Reference: None

Strong’s Reference: H3073

Jehovah-Shalom in the Septuagint: eirênê kuriou – peace of the Lord

Meaning and Derivation: Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Shalom is a derivative of shâlêm (which means “be complete” or “sound”) Shalom is translated as “peace” or “absence from strife.” Jehovah-Shalom is the name of an altar built by Gideon in Ophrah.

Further references of the name Jehovah-Shalom in the Old Testament: Jdg 6:24

Jehovah Sabaoth (The Lord of Hosts)

(yeh-ho-vaw’ se ba’ôt)
The Lord of Hosts, The Lord of Powers

Use in the Bible: Jehovah and Elohim occur with Sabaoth over 285 times. It is most frequently used in Jeremiah and Isaiah. Jehovah Sabaoth is first used in 1Sa 1:3.

Variant spellings: None

TWOT Reference: 1865a, 1865b

Strong’s Reference: H6635

Jehovah Sabaoth in the Septuagint: kurios sabaôth – the Lord of hosts (sabaôth: Gr. transliteration of Heb. “hosts”)

Meaning and Derivation: Jehovah is translated as “The Existing One” or “Lord.” The chief meaning of Jehovah is derived from the Hebrew word Havah meaning “to be” or “to exist.” It also suggests “to become” or specifically “to become known” – this denotes a God who reveals Himself unceasingly. Sabaoth (s^e bâ’ôt) means “armies” or “hosts.” Jehovah Sabaoth can be translated as “The Lord of Armies” (1Sa 1:3). This name denotes His universal sovereignty over every army, both spiritual and earthly. The Lord of Hosts is the king of all heaven and earth. (Psa 24:9-10; Psa 84:3; Isa 6:5).

Further references of the name Jehovah Sabaoth in the Old Testament: 1Sa 1:11; 1Sa 17:45; 2Sa 6:18; 2Sa 7:27; 1Ki 19:14; 2Ki 3:14; 1Ch 11:9; Psa 24:10; Psa 48:8; Psa 80:4; Psa 80:19; Psa 84:3; Isa 1:24; Isa 3:15; Isa 5:16; Isa 6:5; Isa 9:19; Isa 10:26; Isa 14:22; Jer 9:15; Jer 48:1; Hsa 12:5; Amo 3:13; Mic 4:4; Nah 3:5; Hag 2:6; Zec 1:3; Mal 1:6; Hab 2:13; Zep 2:9

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Old Testament

Genesis

Describes the creation; gives the history of the old world, and of the steps taken by God toward the formation of theocracy.

Exodus

The history of Israel’s departure from Egypt; the giving of the law; the tabernacle.

Leviticus

The ceremonial law.

Numbers

The census of the people; the story of the wanderings in the wilderness.

Deuteronomy

The law rehearsed; the death of Moses.

Joshua

The story of the conquest and partition of Canaan.

Judges

The history of the nation from Joshua to Samson.

Ruth

The story of the ancestors of the royal family of Judah.

1 Samuel

The story of the nation during the judgeship of Samuel and the reign of Saul.

2 Samuel

Story of the reign of David.

1 and 2 Kings

The books of Kings form only one book in the Hebrew MSS. They contain the history of the nation from David’s death and Solomon’s accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of the liberation of Jehoiachin from his prison at Babylon, twenty-six years later; they comprehend the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David.

The Books of Chronicles

are so called as being the record made by the appointed historiographers of the kingdoms of Judah and Israel; they are the official histories of those kingdoms.

Ezra

The story of the return of the Jews from the Babylonish captivity, and of the rebuilding of the temple.

Nehemiah

A further account of the rebuilding of the temple and city, and of the obstacles encountered and overcome.

Esther

The story of a Jewess who becomes queen of Persia and saves the Jewish people from destruction.

Job

The story of the trials and patience of a holy man of Edom.

Psalms

A collection of sacred poems intended for use in the worship of Jehovah. Chiefly the productions of David.

Proverbs

The wise sayings of Solomon.

Ecclesiastes

A poem respecting the vanity of earthly things.

Solomon’s Song

An allegory relating to the church.

Isaiah

Prophecies respecting Christ and his kingdom.

Jeremiah

Prophecies announcing the captivity of Judah, its sufferings, and the final overthrow of its enemies.

Lamentations

The utterance of Jeremiah’s sorrow upon the capture of Jerusalem and the destruction of the temple.

Ezekiel

Messages of warning and comfort to the Jews in their captivity.

Daniel

A narrative of some of the occurrences of the captivity, and a series of prophecies concerning Christ.

Hosea

Prophecies relating to Christ and the latter days.

Joel

Prediction of woes upon Judah, and of the favor with which God will receive the penitent people.

Amos

Prediction that Israel and other neighboring nations will be punished by conquerors from the north, and of the fulfillment of the Messiah’s kingdom.

Obadiah

Prediction of the desolation of Edom.

Jonah

Prophecies relating to Nineveh.

Micah

Predictions relating to the invasions of Shalmaneser and Sennacherib, the Babylonish captivity, the establishment of a theocratic kingdom in Jerusalem, and the birth of the Messiah in Bethlehem.

Nahum

Prediction of the downfall of Assyria.

Habakkuk

A prediction of the doom of the Chaldeans.

Zephaniah

A prediction of the overthrow of Judah for its idolatry and wickedness.

Haggai

Prophecies concerning the rebuilding of the temple.

Zechariah

Prophecies relating to the rebuilding of the temple and the Messiah.

Malachi

Prophecies relating to the calling of the Gentiles and the coming of Christ.

New Testament

Gospel of St. Matthew

A brief history of the life of Christ.

Gospel of St. Mark

A brief history of the life of Christ, supplying some incidents omitted by St. Matthew.

Gospel of St. Luke

The history of the life of Christ, with especial reference to his most important acts and discourses.

Gospel of St. John

The life of Christ, giving important discourses not related by the other evangelists.

Acts of the Apostles

The history of the labors of the apostles and of the foundation of the Christian Church.

Epistle to the Romans

A treatise by St. Paul on the doctrine of justification by Christ.

First Epistle to the Corinthians

A letter from St. Paul to the Corinthians, correcting errors into which they had fallen.

Second Epistle to the Corinthians

St. Paul confirms his disciples in their faith, and vindicates his own character.

Epistle to the Galatians

St. Paul maintains that we are justified by faith, and not by rites.

Epistle to the Ephesians

A treatise by St. Paul on the power of divine grace.

Epistle to the Philippians

St. Paul sets forth the beauty of Christian kindness.

Epistle to the Colossians

St. Paul warns his disciples against errors, and exhorts to certain duties.

First Epistle to the Thessalonians

St. Paul exhorts his disciples to continue in the faith and in holy conversation.

Second Epistle to the Thessalonians

St. Paul corrects an error concerning the speedy coming of Christ the second time.

First and Second Epistles to Timothy

St. Paul instructs Timothy in the duty of a pastor, and encourages him in the work of the ministry.

Epistle to Titus

Epistle to Titus. St. Paul encourages Titus in the performance of his ministerial duties.

Epistle to Philemon

An appeal to a converted master to receive a converted escaped slave with kindness.

Epistle to Hebrews

St. Paul maintains that Christ is the substance of the ceremonial law.

Epistle of James

A treatise on the efficacy of faith united with good works.

First and Second Epistles of Peter

Exhortations to a Christian life, with various warnings and predictions.

First Epistle of St. John

Respecting the person of our Lord, and an exhortation to Christian love and conduct.

Second Epistle of St. John

St. John warns a converted lady against false teachers.

Third Epistle of St. John

A letter to Gaius, praising him for his hospitality.

Epistle of St. Jude

Warnings against deceivers.

The Revelation

The future of the Church foretold.

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Tischendorf (he “found” the Codex Sinaiticus in the “trash”) claimed the Codex Sinaiticus has more than 14,800 corrections or changes, making it the most corrected manuscript in existence.

About the same time the Codex Vaticanus was “discovered” is described as a 4th Century Text, however, under scrutiny it’s clear it was almost entire text has been overwritten by a 15th Century Scribe!

These two fake text would primarily become the Critical Text used by Westcott & Hort to create all these Modern Trashlations, such as; NIV, ESV, NASV, NWT, NLT, CEV, CSV, AMP, NKJV, WEB, and and nearly 300 more!

Still trust your Bible? 14,800 corrections and changes!!!

Come on Christians…think! You are being scammed!

ALL OF THE MODERN TRASHLATIONS (NWT, ESV, NASV, NLT, NIV, CEV, AMP, etc.) use these faulty manuscripts. Check your bible right now. Is it missing Mark 16:9-20 (The Resurrection of Jesus Christ, The Great Commission [Go ye into all the world and preach the Gospel…], The Ascension of Jesus Christ — DELETED!)? It may be marked with [brackets], italicized or footnoted (a) telling you that it does not belong there.

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A Study of the Origin, Identity, Heritage, and Integrity of the New Testament Church

I usually do not quote books.
But I just have to share this. It’s a book from Pastor Emeritus Dr. Mike Gass an Evangelist from Harvest Baptist Church, Medford, Oregon. His book, “A Glorious Church”. Available from Striving Together ( https://strivingtogether.com/products/a-glorious-church ). If you have questions or comments you can reach Pastor Emeritus Dr. Mike Gass of Harvest Baptist Temple:
mkgass@hbtmedford.org.

I found both humor and truth in this excerpt.

Page 72-73 [May be subject to copyright]

“A few years ago, I had the privilege of going to Israel and visiting the Jordan River. …we watched many people…being baptized in that river. I was a little amused that so many wanted to be baptized in that river. …the [baptizing] pastor asked a question and they, in turn, would whisper something in his ear.

…it became obvious he was asking them in what manner they preferred to be baptized. Some had chosen to be sprinkled, some to have water poured on their head (affusion), while still others had just their faces placed in the water (in an effort to protect their hair). Some baptized three times forward, others three times backward; some dunked themselves by sitting down in the water. They were all so very excited… [Hahaha]

This scene I have described to you would cause little grief to most Christians today. Yet, once again it demonstrates the great confusion that exists today among Christians. The Greek word “baptizo” literally means “to immerse”. It does not mean sprinkle, pour, or partially immerse. It is only through immersion that we are able to demonstrate the death, burial, and resurrection of our Lord. This is the proper mode of baptism and this alone! …Baptism by definition, by example and by command requires that a man be immersed. Any other mode is not baptism at all.”

I would add…getting baptized in the Jordan River may be considered generally as idolatry. An exception might be if you were in Israel….got saved and jumped in the Jordan River out of obedience and convenience (see Acts 8:37, missing from modern translations).

But wherever you choose to get baptized for heaven’s sake…you need to get wet! All the way under…immersed. Not 3 times forwards or backward. One will do. 🙂 Quit making a mockery out of Jesus Christ, the King James Bible and our believes.

Hey, buy his book…I really enjoyed it and I believe you will too.

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