Theology — References

Who God Is

Word Studies, Reference Tables, Abbreviations, and Sources.

Main article: For the primary theological synthesis, see Theology — Who God Is.

Exegetical study: For the detailed biblical argument, see Theology — Exegetical Foundations.

Reference Material

This page provides the linguistic, textual, and bibliographic tools that support the main Theology article and its exegesis companion. It includes word studies of the key Hebrew and Greek terms that carry the theological weight of this project, a reference table of the names and titles of God treated across the main article and exegesis, abbreviations, and a guide to the primary source texts used throughout.

Word Studies

Yahweh (יהוה)

Root: hayah (היה) — to be, to become, to be present. Four consonants: yod-he-waw-he (the Tetragrammaton). First-person form ehyeh (“I will be” / “I am”) in Exodus 3:14; third-person form Yahweh (“He will be” / “He causes to be”) is the name as spoken about God. Imperfect aspect: active, ongoing, and promissory. While standard English translations (“I am who I am”) correctly capture His absolute, uncreated existence, they often obscure the dynamic promise of the Hebrew imperfect. The name holds both realities: He is the eternal, self-existent ‘I AM’, who actively brings His covenant promises to pass (“He causes to be”). Occurs over 6,800 times in the OT. Short form Yah preserved in Halleluyah and in personal names: Eliyahu (Elijah — “my God is Yah”), Yeshayahu (Isaiah — “Yah saves”), Zekharyahu (Zechariah — “Yah remembers”). Pronunciation: scholarly consensus is Yahweh (two syllables, stress on second), based on Greek transcriptions (Clement of Alexandria: Ιαουε), the short form Yah, and the verbal root. The form “Jehovah” is a medieval hybrid combining the consonants YHWH with the vowels of Adonai and does not represent a real Hebrew word.

Yahweh Sabaoth (יהוה צְבָאוֹת)

Translated “Yahweh of Hosts” or “Lord of Armies.” The “hosts” (tsaba) refer to the massive, organized multitudes of the cosmos. This encompasses the physical host of heaven (the stars and planetary bodies) as well as the spiritual host of heaven (the divine council, angelic beings, and unseen powers). This title declares Yahweh as the Supreme Commander over all cosmic and spiritual realms; no earthly empire or spiritual authority operates outside His sovereign jurisdiction.

Elohim (אֱלֹהִים)

Grammatically plural (-im ending), yet takes singular verbs and adjectives when referring to Yahweh. Over 2,500 occurrences. Rather than a “plural of majesty,” elohim functions as a “place of residence” category term for any being belonging to the spiritual/unseen realm. This is why the biblical authors use the term not only for Yahweh, but also for members of His divine council (Psalm 82:1, 6), the disembodied human dead (1 Samuel 28:13), and territorial spiritual beings (Deuteronomy 32:17). Theological boundary: While Yahweh is an elohim (because He is spirit), no other elohim is Yahweh. Yahweh is the uncreated Creator; all other elohim are merely His created beings. He is the supreme, incomparable elohim. Singular form Eloah (אֱלוֹהַּ) is used primarily in Job. Aramaic equivalent Elah (אֱלָהּ) in Ezra and Daniel.

Adonai (אֲדֹנָי)

Often translated “Lord.” Historically, it became the reverent vocal substitute for the divine name (Yahweh) to avoid taking the Name in vain. Theologically, however, it is a profoundly relational term denoting sovereignty, ownership, and mastership. When a biblical figure addresses God as Adonai, they are explicitly taking the posture of a servant acknowledging their Master’s absolute authority and right to rule over their life. This master-servant covenant dynamic flows directly into New Testament discipleship.

El (אֵל)

Generic Semitic term for “god” or “mighty one.” Also the proper name of the chief deity in the Ugaritic-Canaanite pantheon. Israel repurposes the term, filling it with covenantal content.

El Shaddai (אֵל שַׁדַּי)

Traditionally translated “God Almighty,” appearing often in the patriarchal narratives. The etymology is rich, spanning both absolute power and intimate provision. It is likely rooted in the Akkadian shadu (“mountain”), portraying God as the unshakable, awe-inspiring Sovereign. Simultaneously, it shares a Hebrew root with shad (“breast”), evoking imagery of God as the one who entirely nourishes, sustains, and provides life for His people. This title captures the biblical witness of a God who is both infinitely powerful and deeply nurturing.

Hesed (חֶסֶד)

Often weakly translated as “lovingkindness” or “mercy,” hesed is not primarily an emotion; it is a fierce, stubborn, and active loyalty within a covenant relationship. It describes the commitment of a superior party who voluntarily binds Himself to an inferior party and refuses to let them go, even when they fail. It is the defining attribute of Yahweh in Exodus 34:6. While the New Testament charis (grace) overlaps with it, hesed carries a uniquely unbreakable, legally binding relational weight that simple “grace” often lacks in modern ears.

Emet (אֱמֶת)

Root: aman — to be firm, reliable. Describes truth as reliability and trustworthiness. Paired with hesed in Exodus 34:6. Rendered aletheia in John 1:14.

Rachum (רַחוּם)

Built on rechem (womb). Visceral compassion. First word of Exodus 34:6 proclamation.

Channun (חַנּוּן)

Root chanan — grace freely given. Paired with rachum.

Erek Appayim (אֶרֶךְ אַפַּיִם)

Literally “long of nostrils.” Idiom for slow to anger.

Qadosh (קָדוֹשׁ)

Set apart, holy, other. Greek: hagios.

Echad (אֶחָד)

The standard Hebrew word for “one,” famously used to declare God’s unity in the Shema (Deuteronomy 6:4). Crucially, echad often denotes a composite or unified oneness (e.g., evening and morning form “one” day in Genesis 1:5; a man and wife become “one” flesh in Genesis 2:24). The biblical text deliberately uses echad rather than yachid (יָחִיד) — a distinct Hebrew word meaning an absolute, solitary, and indivisible singularity (used, for example, of an “only” child in Genesis 22:2). By revealing His unity through echad, the canonical text establishes His absolute supremacy while organically leaving room for the complex, triune relational nature that is fully revealed in the New Testament.

Ani Hu (אֲנִי הוּא)

“I am he.” Isaiah identity formula.

Bara (בָּרָא)

To create. Used only of God.

Tohu Wabohu (תֹּהוּ וָבֹהוּ)

“Wild and waste.” Genesis 1:2.

Ruach / Pneuma (רוּחַ / πνεῦμα)

Meaning “wind,” “breath,” or “spirit.” In the Old Testament (ruach), it often describes the invisible, animating, and irresistible power of God active in creation (Gen 1:2) and redemption. It is the breath that gives life and the wind that divides the sea. In the New Testament (pneuma), this active presence is fully revealed not merely as a force, but as a distinct, divine Person — the Holy Spirit who goes out from the Father, applies the work of the Son, and intimately indwells the believer.

Berit (בְּרִית)

Covenant.

Kyrios (κύριος)

Greek for “Lord” or “Master.” In the Septuagint (LXX), the Jewish translators used Kyrios to translate both the relational title Adonai and the sacred, unpronounceable name Yahweh. This translational choice created a crucial theological bridge for the early church: when the New Testament authors declare Jesus as Kyrios (e.g., Philippians 2:11), they are not merely calling Him a respected human teacher; they are deliberately applying the Greek equivalent of the divine name of Israel’s God to the crucified and risen Son.

Monogenes (μονογενής)

From monos (only) and genos (kind, class). Describes one who is unique within a category, the one-of-a-kind son. In Johannine usage the term carries relational and theological weight: the Son stands in a unique filial relationship to the Father that no other shares. Used of the Son in John 1:14, 18; 3:16, 18; 1 John 4:9. Distinguishes the Son’s relationship to the Father from the adoptive sonship of believers.

Pantokrator (Παντοκράτωρ)

Almighty, ruler of all.

Atik Yomin (עַתִּיק יוֹמִין)

Ancient of Days. Daniel 7.

Names and Titles of God — Reference Table

Abbreviations

Source Texts

Old Testament Hebrew BHS / BHQ. Lexicography: HALOT.

Old Testament Greek Septuagint (Rahlfs-Hanhart). The LXX is used as an early interpretive witness and comparative textual tradition; divergences from the MT are evaluated in light of the Hebrew and DSS evidence.

Dead Sea Scrolls DJD series.

New Testament Greek NA28, UBS5, SBLGNT.

Second Temple Jewish literature Philo, Josephus, DSS.