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HASHEM, (haa-shim) is currently the coolest person alive today. He had no idea that you can do this until the BEST english teacher on earth told him in the library. Hashem lives on candy mountain with his seven kids and his wife, justin bieber. He enjoys long walks on the beach and reading by the fireplace. Hashem rides to school on his liger before getting onto his inicorn/pegasus, and at approximately 30,000 feet he dismounts and deploys a parachute landing into the best classroom ever, p12.
{{Judaism}}
In [[Judaism]], the '''name of God''' is more than a distinguishing title; it represents the Jewish conception of the divine nature, and of the relationship of [[God]] to the [[Jews|Jewish people]] and to the [[world]]. To demonstrate
the [[sacred]]ness of the [[names of God]], and as a means of showing respect and reverence for them, the [[scribe]]s of [[sacred text]]s treat them with absolute sanctity when writing and speaking them. The various titles for God in Judaism represent God as He is known, as well as the [[divinity|divine]] aspects which are attributed to Him.

The numerous titles for God have been a source of debate amongst biblical scholars. Some have advanced the variety as proof that the [[Torah]], the main [[scripture]] of Judaism, has many authors (see [[documentary hypothesis]]). YHVH is the only proper "name of God" in the [[Tanakh]], in the sense that Abraham or Sarah are proper names by which you call a person. Whereas words such as Elohim (god, or authority), El (mighty one), Shaddai (almighty), Adonai (master), Elyon (most high), Avinu (our father), etc. are not names but titles, highlighting different aspects of YHVH, and the various roles which God has. This is similar to how someone may be called 'father', 'husband', 'brother', 'son', etc, but their personal name is the only one that can be correctly identified as their actual designation. In the Tanakh, YHVH is the personal name of the God of Israel, whereas other 'names' are titles which are ascribed to God.

== Names of God ==
===The Tetragrammaton===
{{Main|Tetragrammaton}}
[[File:Tetragrammaton benediction.png|thumb|340px|left|An early depiction of the [[Tetragrammaton]] - circa 600 B.C.E. Portion of writing on [[silver]] [[scroll]] with the "Priestly Benediction" (Numbers 6:24-26)]]
[[File:Tehilim scroll.png|thumb|right|340px|Portion of column 19 of the Psalms Scroll (Tehilim) from Qumran Cave 11. The Tetragrammaton in [[Paleo-Hebrew alphabet|paleo-Hebrew]] can be clearly seen six times in this portion.]]
[[File:Shefa Tal.png|thumb|right|280px|At the bottom of the hands, the two letters on each hand combine to form יהוה ([[Tetragrammaton|YHWH]]), the name of God.The literal meaning of each of the 4 letters is: Yod= Hand, Heh = Behold/look at, Vav= Nail, Heh=Behold/look at, so the 4 letters read right to left as Hebrew, are "Look at/Behold the nail, look at/behold the hand" ]]

The most important and most often written name of [[God]] in [[Judaism]] is the [[Tetragrammaton]], the four-letter name of God, also known as '''יהוה''', or [[YHVH]]. "Tetragrammaton" derives from the prefix ''tetra-'' ("four") and ''gramma'' ("[[Letter (alphabet)|letter]]", "[[grapheme]]"). The Tetragrammaton appears 6,828 times in the [[Biblia Hebraica Stuttgartensia]] edition of the Hebrew Masoretic text. This name is first mentioned in the [[Book of Genesis]] ('''2.4''') and in English language bibles is traditionally translated as "The [[The LORD|{{LORD}}]]".

[[File:Tetragrammaton scripts.svg|frame|left|The Tetragrammaton in [[Phoenician language|Phoenician]] (1100 BC to AD 300), [[Aramaic]] (10th Century BC to 0) and modern Hebrew scripts.]]
(The epithet "The Eternal One" may increasingly be found instead, particularly in [[Progressive Judaism|Progressive]] Jewish communities seeking to use gender-neutral language<ref>eg ''Siddur Lev Chadash'' (1995), the standard prayerbook used by [[Liberal Judaism]] in the [[United Kingdom|UK]]</ref>). Because Judaism forbids pronouncing the name outside the [[Temple in Jerusalem]], the correct pronunciation of the Tetragrammaton may have been lost, as the original [[Hebrew language|Hebrew]] texts only included consonants. The [[Hebrew alphabet|Hebrew letters]] are named ''Yod-Heh-Vav-Heh'': יהוה. In English it is written as YHWH, YHVH, or [[JHVH]] depending on the [[transliteration]] convention that is used. The Tetragrammaton was written in contrasting [[Paleo-Hebrew alphabet|Paleo-Hebrew]] characters in some of the oldest surviving square [[Aramaic]] Hebrew texts, and were not read as ''Adonai'' ("My Lord") until after the Rabbinic teachings after Israel went into Babylonian captivity.<ref>[http://dictionary.reference.com/browse/%20Tetragrammaton%20) Tetragrammaton ) - Information from Reference.com<!--Bot-generated title-->]</ref>

In appearance, YHVH is an archaic third person singular imperfect of the verb "to be", meaning, therefore, "He is". This explanation agrees with the meaning of the name given in [[Book of Exodus|Exodus]] 3:14, where God is represented as speaking, and hence as using the first person — "I am". It stems from the Hebrew conception of [[monotheism]] that God exists by himself for himself, and is the uncreated Creator who is independent of any concept, [[force]], or [[entity]]; therefore "I am that I am".

The idea of 'life' has been traditionally connected with the name YHWH from medieval times. Its owner is presented as a living [[God]], as contrasted with the lifeless gods of the 'heathen' polytheists: God is presented as the source and author of [[life]] (compare [[Books of Kings|1 Kings]] 18; [[Book of Isaiah|Isaiah]] 41:26&ndash;29, 44:6&ndash;20; [[Book of Jeremiah|Jeremiah]] 10:10, 14; [[Book of Genesis|Genesis]] 2:7; and so forth).

The prohibition of [[blasphemy]], for which [[capital punishment]] is prescribed in Jewish [[law]], refers only to the [[Tetragrammaton]] (Soferim iv., end; comp. Sanh. 66a).

====Pronouncing the tetragrammaton====
{{listen|filename=He-YHWH.ogg |title=YHWH|description=The pronunciation as it is vowel pointed in the [[Masoretic Text]], certain scholars do not hold the pronunciation to be correct.|format=[[Ogg]]}}
{{See details|Tetragrammaton}}

In the [[Masoretic Text]] the name [[YHVH]] is vowel pointed as יְהֹוָה, pronounced ''YAH-HO-VAH'' in modern Hebrew, and ''Yəhōwāh'' in [[Tiberian Vocalization]]. Traditionally in Judaism, the name is not pronounced but read as [[Adonai]], "my Lord" during prayer, and referred to as [[HaShem]], "the Name" at all other times. This is done out of hesitation to pronounce the name in the absence of the [[Temple in Jerusalem]], due to its holiness. This tradition has been citied by most scholars as evidence that the Masoretes vowel pointed YHVH as they did, to indicate to the reader they are to pronounce "Adonai" in its place. While the vowel points of אֲדֹנָי (Aḏōnáy) and יְהֹוָה (Yəhōwāh) are very similar, they are not identical. This may indicate the Masoretic vowel pointing was done in truth and not only as a ''Qere-Ketiv''.<ref>http://www.karaite-korner.org/yhwh_2.pdf</ref> The name YHWH was theorized as ''Yahweh'' by 19th century scholars based on circumstantial historical and linguistic evidence. Most scholars do not view it as an "accurate" reconstruction in an absolute sense, but as one possible guess. See [[Yahweh]] for a more detailed explanation of this reconstruction.

Traditional [[Judaism]] teaches that the four-letter [[name]] of God, YHVH, is forbidden to be uttered except by the [[Kohen Gadol|High Priest]] in the [[Holy Temple]] on [[Yom Kippur]]. Throughout the entire Yom Kippur service, the High Priest pronounces the name YHVH "just as it is written" in each blessing he makes. When the people standing in the Temple courtyard hear the name they prostrate flat on the Temple floor. Since the [[Temple in Jerusalem]] does not exist today, this name is never said in religious rituals by Jews, and the correct pronunciation is currently disputed. Orthodox and some Conservative Jews never pronounce it for any reason. Some religious non-Orthodox Jews are willing to pronounce it, but for educational purposes only, and never in casual conversation or in prayer. Instead of pronouncing YHWH during [[prayer]], Jews say ''Adonai''.

Substituting ''Adonai'' for YHVH dates back at least to the 3rd century BCE.<ref>[[Stephen L Harris|Harris, Stephen L.]]. Understanding the Bible: a reader's introduction, 2nd ed. Palo Alto: Mayfield. 1985. page 21.</ref> Passages such as:

:"And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee" ([[Book of Ruth|Ruth]] 2:4)

strongly indicate that there was a time when the name was in common usage. Also the fact that many [[Hebrew language|Hebrew]] names consist of verb forms [[contraction (grammar)|contracted]] with the tetragrammaton indicates that the people knew the verbalization of the name in order to understand the connection. The prohibition against verbalizing the name never applied to the forms of the name within these contractions (the prefixes ''yeho-'', ''yo-'', and the suffixes ''-yahu'', ''-yah'') and their pronunciation remains known. (These known pronunciations do not in fact match the conjectured pronunciation ''yahweh'' for the stand alone form. However they do match the form ''Yəhōwāh'' as vowel pointed in the Masoretic Text.)

Many [[English language|English]] translations of the [[Bible]], following the tradition started by [[William Tyndale]], render [[Tetragrammaton|YHVH]] as "[[The LORD|LORD]]" ([[all caps]]) or "[[The LORD|{{LORD}}]]" ([[small caps]]), and ''Adonai'' as "Lord" (upper & lower case). In a few cases, where "Lord YHVH" (''Adonai'' YHVH) appears, the combination is written as "Lord {{GOD}}" (''Adonai elohim''). While neither "Jehovah" or "Yahweh" is recognized in Judaism, a number of Bibles, mostly Christian, use the name. The [[Jewish Publication Society]] translation of 1917, in ''online versions'' does use [[Jehovah]] once at {{bibleverse||Exodus|6:3|HE}}, where this footnote appears in the electronic version: ''The Hebrew word (four Hebrew letters: HE, VAV, HE, YOD) remained in the English text untranslated; the English word 'Jehovah' was substituted for this Hebrew word. The footnote for this Hebrew word is: "The ineffable name, read Adonai, which means the Lord."'' Electronic versions available today can be found at [http://e-sword.net E-Sword] or [http://www.crosswire.org The Sword Project]'' (BUT also see below footnote re: Breslov.com version.)''

The translation "Jehovah" may have been formed by adding the vowel points of "Adonai." Early Christian translators of the Torah took the letters "IHVH," from the Latin Vulgate, and the vowels "a-o-a" were inserted into the text rendering I'''A'''H'''O'''V'''A'''H or "Iehovah" in 16th century English, which later became "Jehovah." (See [[Yahweh]], for why Jehovah is considered an error by some.) The form "Jehovah" has been used in English bibles from the time of [[William Tyndale]] in 1530, including:
* [[Coverdale Bible|Coverdale]]'s Bible [1535];
* the [[Matthew Bible]] [1537];
* the [[Bishops' Bible]] [1568];
* the [[Geneva Bible]] [1560].

(For each of the preceding, in print these have 'Iehouah,' which in modern pronunciation equals [[Jehovah]]).

"Jehovah" is also found in the [[King James Bible]], the [[American Standard Version]], the [[Darby Bible]], [[Green's Literal Translation]] also known as the LITV, [[Young's Literal Translation]], the 1925 Italian Riveduta Luzzi version, the [[Modern English Bible translations#MKJV|MKJV]] [1998], the [[New English Bible]] and the [[New World Translation]].

"Yahweh" (or a similar construction) is found in the [[Emphasized Bible|Rotherham's Emphasized Bible]] [1902], the [[New Jerusalem Bible]], the [[World English Bible]] [in the Public Domain without copyright], the [[Amplified Bible]] [1987], the [[Holman Christian Standard Bible]] [2003], [[The Message (Bible)]] [2002], and the [[Bible in Basic English]] [1949/1964].

({{As of|2007}}, the Breslov.com revised copy of the electronic [[Jewish Publication Society of America Version]] [1917] contains a single occurrence of "Jehovah" at Exodus 6.3 since at least 2001, but it seems to be a conversion error.<ref>Until at least 1999 this site used the reverent YDWD<!--YDWD, SIC--> substitution in Hebrew letters, and then all instances were converted to "HaShem", including at Exodus 6.2, but the one at Exodus 6.3. The switch occurred at some point between these two archives of the Breslov.com version of the electronic JPS Bible: <BR /> – {{cite web|title="Exodus 6" |url=http://www.breslov.com/bible/Exodus6.htm#3 |archiveurl=http://web.archive.org/web/19991008190052/http://www.breslov.com/bible/Exodus6.htm#3 |archivedate=1999-10-08 |quote=[...] by My name {{Hebrew<!--SIC, YDWD:-->|ידוד}} [...] }} (source document requires the "Web Hebrew AD" font) <BR /> – {{cite web|title="Exodus 6" |url=http://www.breslov.com/bible/Exodus6.htm#3 |archiveurl=http://web.archive.org/web/20010216163146/http://www.breslov.com/bible/Exodus6.htm#3 |archivedate=2001-02-16 |quote=[...] by My name Jehovah [...] }} <BR /> The site maintainer states that he applied some adaptations to the electronic JPS in order to generate his own version, and that "The name of L-RD has been written as HaShem"[http://www.breslov.com/bible/about.htm], so this single instance of "Jehovah" looks like an odd case of automated conversion error.</ref>)

=====''HaShem''=====
[[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 Jewish 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). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as replacing the 'h' with a 'k' in names of God such as ''''k'''el' and 'elo'''k'''im'.

While other names of God in Judaism are generally restricted to use in a [[Jewish liturgy|liturgical]] context, ''HaShem'' is used in more casual circumstances. ''HaShem'' is used by Orthodox Jews so as to avoid saying ''Adonai'' outside of a ritual context. For example, when some Orthodox Jews make [[Sound recording and reproduction|audio recordings]] of prayer services, they generally substitute ''HaShem'' for ''Adonai''; others will say Amonai.<ref>"Stanley S. Seidner,"HaShem: Uses through the Ages." Unpublished paper, Rabbinical Society Seminar, Los Angeles, CA,1987.</ref> On some occasions, similar sounds are used for authenticity, as in the movie ''[[Ushpizin]]'', where ''Abonai Elokenu'' {{sic}} is used throughout.

=====''Adoshem''=====
Up until the mid twentieth century, however, another convention was quite common, the use of the word, ''Adoshem'' - combining the first two syllables of the word ''Adonai'' with the last syllable of the word ''Hashem''. This convention was discouraged by Rabbi [[David HaLevi Segal]] (known as the Taz) in his commentary to the [[Shulchan Aruch]]. However, it took a few centuries for the word to fall into almost complete disuse. The rationale behind the Taz's reasoning was that it is disrespectful to combine a Name of [[God]] with another word. Despite being obsolete in most circles, it is used occasionally in conversation in place of ''Adonai'' by Orthodox Jews who do not wish to say ''Adonai'' but need to specify the use of the particular word as opposed to God.

===Other names or titles of God===
====''Adonai''====
{{listen|filename=He-Adonai.ogg|title=Adonai|description=|format=[[Ogg]]}}
{{Main|Adonaist}}
Jews also call God ''Adonai'', Hebrew for "Lord" (Hebrew: {{hebrew|אֲדֹנָי}}) or [[A-D-N]]. Formally, this is plural ("my Lords"), but the plural is usually construed as a [[pluralis excellentiae]], a respectful plural, and not a true [[grammatical plural]].<ref>[[Gesenius]] from Wikisource: "124i Further, אֲדֹנִים‎, as well as the singular אָדוֹן‎, (lordship) lord, e.g. אֲדֹנִים קָשֶׁה‎ a cruel lord, Is 194; אֲדֹנֵי הָאָ֫רֶץ‎ the lord of the land, Gn 4230, cf. Gn 3219; so especially with the suffixes of the 2nd and 3rd persons אֲדֹנֶ֫יךָ‎, אֲדֹנַ֫יִךְ‎ ψ 4512, אֲדֹנָיו‎, &c., also אֲדֹנֵ֫ינוּ‎ (except 1 S 1616); but in 1st sing. always אֲדֹנִי‎.[7] So also בְּעָלִים‎ (with suffixes) lord, master (of slaves, cattle, or inanimate things; but in the sense of maritus, always in the singular), e.g. בְּעָלָיו‎ Ex 2129, Is 13, &c.[8]"</ref> (The singular form is ''Adoni'', "my lord". This was used by the Phoenicians for the god [[Tammuz (deity)|Tammuz]] and is the origin of the Greek name [[Adonis]]. Jews only use the singular to refer to a distinguished person: in the plural, "rabotai", literally, "my masters", is used in both Mishnaic and modern Hebrew.)

Since pronouncing YHWH is avoided out of reverence for the holiness of the name, Jews use ''Adonai'' instead in prayers, and colloquially would use ''Hashem'' ("the Name"). When the [[Masoretes]] added vowel pointings to the text of the [[Hebrew Bible]] around the eighth century CE, they gave the word YHWH vowels very similar to that of ''Adonai''. Tradition has dictated this is to remind the reader to say ''Adonai'' instead. Later Biblical scholars took this vowel substitution for the actual spelling of YHWH and interpreted the name of God as [[Jehovah]].

The Sephardi translators of the [[Ferrara Bible]] go further and substitute ''Adonai'' with ''A.''

====''Ehyeh-Asher-Ehyeh''====
{{listen|filename=He-EhyehAsherEhyeh.ogg|title=Ehyeh-Asher-Ehyeh|description=|format=[[Ogg]]}}

''Ehyeh asher ehyeh'' ([[Hebrew language|Hebrew]]: {{hebrew|אהיה אשר אהיה}}) is the sole response given to [[Moses]] when he asks for God's name (Exodus 3:14). It is one of the most famous verses in the [[Hebrew Bible]]. The [[Tetragrammaton]] itself derives from the same verbal root. The [[Authorized Version|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).

''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.")<ref>Seidner, 4.</ref>.

''Asher'' is an ambiguous pronoun which can mean, depending on context, "that", "who", "which", or "where".<ref>Seidner, 4.</ref>.

Therefore, 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 even "I will be because I will be."<ref>Seidner, 5.</ref> In these renderings, the phrase becomes an open-ended gloss on God's promise in Exodus 3:12.
Other renderings include: Leeser, {{sc|“|I WILL BE THAT I WILL BE|”}}; Rotherham, “I Will Become whatsoever I please.” Greek, ''[[Ego eimi]] ho on'' (ἐγώ εἰμι ὁ ὤν), "I am The Being" in the [[Septuagint]],<ref>[http://bibledatabase.net/html/septuagint/02_003.htm Exodus 3:14 LXX]</ref> and [[Philo]],<ref>Yonge. Philo Life Of Moses Vol.1 :75</ref><ref>Life of Moses I 75, Life of Moses II 67,99,132,161 in F.H. Colson Philo Works Vol. VI, Loeb Classics, Harvard 1941</ref> and [[Revelation]]<ref>Rev.1:4,1:8.4:8 UBS Greek Text Ed.4</ref> or, “I am The Existing One”; Lat., ''ego sum qui sum'', “I am Who I am.”<ref>New World Translation of the Holy Scriptures, Watchtower Bible and Tract Society of New York, Inc., International Bible Students Association, Brooklyn, New York, U.S.A., Exodus 3:14, Footnote</ref>

====''El''====
{{listen|filename=He-El.ogg|title=El|description=|format=[[Ogg]]}}
{{Main|El (deity)}}
''[[El (deity)|El]]'' appears [[Ugarit]]ic, Phoenician and other 2nd and 1st millennium BCE texts both as generic "god" and as the head of the divine pantheon.<ref>[http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+Deities+and+Demons+in+the+Bible&source=bl&ots=aFsweXp22u&sig=dztd0T9lrsBte41nWVfAQhwNjkk&hl=en&ei=Hf4GTIrpK9CHcdfghLYO&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCUQ6AEwAg#v=onepage&q=Bene%20elohim&f=false K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", pp.274-277]</ref> In the [[Hebrew bible]] El (Hebrew: אל) appears very occasionally alone (e.g. Genesis 33:20, ''el elohe yisrael'', "El the god of Israel", and Genesis 46:3, ''ha'el elohe akiba'', "El the god of your father"), 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 of Seeing", 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 (archangel)|Michael]] ("Who is like God?"), [[Raphael (angel)|Raphael]] ("God's medicine"), [[Ariel (angel)|Ariel]] ("God's lion"), [[Daniel]] ("God's Judgement"), [[Jacob|Israel]] ("one who has struggled with God"), [[Immanuel]] ("God is with us"), and [[Ishmael]] ("God Hears"/"God Listens") it usually interpreted and translated as "God", but it is not clear whether these "el"s refer to deity in general or to the god El in particular.<ref>[http://books.google.com.au/books?id=yCkRz5pfxz0C&printsec=frontcover&dq=Dictionary+of+Deities+and+Demons+in+the+Bible&source=bl&ots=aFsweXp22u&sig=dztd0T9lrsBte41nWVfAQhwNjkk&hl=en&ei=Hf4GTIrpK9CHcdfghLYO&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCUQ6AEwAg#v=onepage&q=Bene%20elohim&f=false K. van der Toorn, Bob Becking, Pieter Willem van der Horst, "Dictionary of deities and demons in the Bible", pp.277-279]</ref>

====''Elah''====
''For other uses see [[Elah]]''

'''Elah''' (Hebrew: אֵלָה), (plural "elim") is the [[Biblical Aramaic|Aramaic]] word for “awesome“. The origin of the word is uncertain and it may be related to a root word, meaning “fear” or “reverence.” Elah is found in the [[Tanakh]] in the books of [[Book of Ezra|Ezra]], [[Book of Daniel|Daniel]], and [[Book of Jeremiah|Jeremiah]] (Jer 10:11, the only verse in the entire book written in Aramaic.)<ref>Torrey 1945, 64; Metzger 1957, 96; Moore 1992, 704,</ref> Elah is used to describe both pagan gods and the one true God.
*Elah-avahati, God of my fathers, (Daniel 2:23)
*Elah Elahin, God of gods (Daniel 2:47)
*Elah Yerushelem, God of Jerusalem (Ezra 7:19)
*Elah Yisrael, God of Israel (Ezra 5:1)
*Elah Shemaya, God of Heaven (Ezra 7:23)

====''Elohim''====
{{listen|filename=He-Elohim.ogg|title=Elohim|description=|format=[[Ogg]]}}
{{Main|Elohim}}
A common name of God in the [[Hebrew Bible]] is ''[[Elohim]]'' (Hebrew: אלהים).

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 [[Ugarit]]ic, where it is used for the [[Pantheon (gods)|pantheon]] of [[Canaanite mythology|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, [[Book of Exodus|Exodus]] 20:3). There are a few other such uses in Hebrew, for example ''[[Behemoth]]''. In [[Modern Hebrew]], the singular word ''ba'alim'' ("owner") 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.<ref>[http://books.google.com.au/books?id=CmCVZ5mHsboC&printsec=frontcover&dq=Mark+S.+Smith,+God+in+translation&source=bl&ots=FzHThONctW&sig=DJrqxkl7xwwXlGbVcY0V0hldC6Y&hl=en&ei=cv8CTLDPGcyeccuv3NUB&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCUQ6AEwAg#v=onepage&q=elohim%20etymology&f=false Mark S. Smith, "God in translation: deities in cross-cultural discourse in the biblical world", p.15]</ref> ''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)."

Other scholars interpret the ''-im'' ending as an expression of majesty (''pluralis majestatis'') or excellence (''pluralis excellentiae''), expressing high dignity or greatness: compare with the similar use of plurals of ''ba`al'' (master) and ''adon'' (lord). For these reasons many [[Christianity|Trinitarian]]s cite the apparent plurality of ''elohim'' as evidence for the basic Trinitarian doctrine of the [[Trinity]]. This was a traditional position but there are some modern Christian [[theology|theologians]] who consider this to be an exegetical fallacy.{{Citation needed|date=March 2007}}

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]] (284-305 CE).<ref>R. Toporoski, "What was the origin of the royal "we" and why is it no longer used?", ([[The Times]], May 29, 2002. Ed. F1, p. 32)</ref> Indeed, [[Gesenius]] states in his book ''Hebrew Grammar'' the following:<ref>Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)</ref>
<blockquote>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 [[Book of Genesis|Genesis]] 1:26 and 11:7; [[Book of Isaiah|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.</blockquote>

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.

The Hebrew form ''Eloah'' (אלוהּ, which looks as though it might be a singular feminine form of ''Elohim'') is comparatively rare, occurring only in poetry and late prose (in the [[Book of Job]], 41 times). What is probably the same divine name is found in [[Arabic language|Arabic]] (''Ilah'' as singular "a god", as opposed to ''Allah'' meaning "The God" or "God") and in [[Aramaic language|Aramaic]] (''[[Alaha|Elaha]]''). This unusual singular form is used in six places for heathen deities (examples: [[Books of Chronicles|2 Chronicles]] 32:15; [[Book of Daniel|Daniel]] 11:37, 38;). The normal ''Elohim'' form is also used in the plural a few times, either for gods or images ([[Book of Exodus|Exodus]] 9:1, 12:12, 20:3; and so forth) or for one god ([[Book of Exodus|Exodus]] 32:1; [[Book of Genesis|Genesis]] 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the One God of Israel.

''Eloah'', ''Elohim'', means "He who is the object of fear or reverence", or "He with whom one who is afraid takes refuge". Another theory is that it is derived from the Semitic root "uhl" meaning "to be strong". Elohim then would mean "the all-powerful One", based on the usage of the word "el" in certain verses to denote power or might (Genesis 31:29, Nehemiah 5:5).

In many of the passages in which ''elohim'' [lower case] 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).

Eloah sounds similar to the Islamic name for God; Allah.

====''`Elyon''====
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{{Main|Elyon}}
The name ''`Elyon'' (Hebrew: עליון) occurs in combination with ''El'', YHWH or ''Elohim'', and also 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''.

====''Roi''====
{{Main|El Roi}}

In the Hebrew bible Book of Genesis, specifically Gen 16:13, Hagar calls the divine protagonist, [[El Roi]]. Roi means “seeing". To Hagar, God revealed Himself as “The God Who sees".

====''Shaddai''====
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{{Main|Shaddai}}
Shaddai was a late Bronze Age [[Amorite]] city on the banks of the [[Euphrates]] river, in northern [[Syria]]. The site of its ruin-mound is called ''Tell eth-Thadyen'': "Thadyen" being the modern [[Arabic language|Arabic]] rendering of the original West [[Semitic]] "Shaddai". It has been conjectured that ''El Shaddai'' was therefore the "god of Shaddai" and associated in tradition with [[Abraham]], and the inclusion of the Abraham stories into the [[Hebrew Bible]] may have brought the northern name with them (see [[Documentary hypothesis]]).

In the vision of [[Balaam]] recorded in the [[Book of Numbers]] 24:4 and 16, the vision comes from Shaddai along with El. In the fragmentary inscriptions at [[Deir Alla]], though Shaddai is not, or not fully present,<ref>The inscription offers only a fragmentary ''Sh...'' (Harriet Lutzky, "Ambivalence toward Balaam" ''Vetus Testamentum'' '''49'''.3 [July 1999, pp. 421-425] pp 421f.</ref> ''shaddayin'' appear, less figurations of Shaddai.<ref>Lutzky 1999:421.</ref> These have been tentatively identified with the [[Shedim|''ŝedim'']] of [[Deuteronomy]] 34:17 and Psalm 106:37-38,<ref>J.A. Hackett, "Some observations on the Balaam tradition at Deir 'Alla'" ''Biblical Archaeology'' '''49''' (1986), p. 220.</ref> who are [[Canaanite religion|Canaanite]] deities.

According to Exodus 6:2, 3, ''Shaddai'' is the name by which God was known to [[Abraham]], [[Isaac]], and [[Jacob]]. The name ''Shaddai'' (Hebrew: שַׁדַּי) is used as a name of God later in the [[Book of Job]].

In the [[Septuagint]] and other early translations ''Shaddai'' was translated with words meaning "Almighty". The root word "shadad" (שדד) means "to overpower" or "to destroy". This would give ''Shaddai'' the meaning of "destroyer" as one of the aspects of God. Thus it is essentially an [[epithet]].

Another theory is that ''Shaddai'' is a derivation of a [[Semitic]] stem that appears in the [[Akkadian language|Akkadian]] ''shadû'' ("mountain") and ''shaddā`û'' or ''shaddû`a'' ("mountain-dweller"), one of the names of [[Amurru]]. This theory was popularized by [[William Foxwell Albright|W. F. Albright]] but was somewhat weakened when it was noticed that the doubling of the medial ''d'' is first documented only in the [[Neo-Assyrian]] period. However, the doubling in Hebrew might possibly be secondary. In this theory God is seen as inhabiting a mythical holy mountain, a concept not unknown in ancient West Asian mythology (see [[El (god)|El]]), and also evident in the [[Syriac language|Syriac]] Christian writings of [[Ephrem the Syrian]], who places [[Garden of Eden|Eden]] on an inaccessible mountaintop.

An alternative view proposed by Albright is that the name is connected to ''shadayim'' which means "breasts" in Hebrew. It may thus be connected to the notion of God’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: "May God Almighty [El Shaddai] bless you and make you fruitful and increase your numbers…" (Gen. 28:3). "I am God Almighty [El Shaddai]: be fruitful and increase in number" (Gen. 35:11). "By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham]" (Gen. 49:25). Harriet Lutzky has presented evidence that ''Shaddai'' was an attribute of a Semitic goddess, linking the epithet with Hebrew ''šad'' "breast" as "the one of the Breast", as [[Asherah]] at [[Ugarit]] is "the one of the Womb".<ref>Harriet Lutzky, "Shadday as a goddess epithet" ''Vetus Testamentum'' '''48''' (1998) pp 15-36.</ref>

It is also given a [[Midrash]]ic interpretation as an acronym standing for "Guardian of the Doors of Israel" (Hebrew: '''שׁ'''וֹמֶר '''דְ'''לָתוֹת '''יִ'''שְׂרָאֶל). This acronym, which is commonly found as carvings or writings upon the [[mezuzah]] (a vessel which houses a scroll of parchment with Biblical text written on it) that is situated upon all the door frames in a home or establishment.

Still another view is that "El Shaddai" is composed of the Hebrew relative pronoun ''She'' (Shin plus vowel segol), or, as in this case, as ''Sha'' (Shin plus vowel patach followed by a dagesh, cf. A Beginner's Handbook to Biblical Hebrew, John Marks and Virgil Roger, Nashville: Abingdon, 1978 "Relative Pronoun", p.60, par.45) The noun containing the dagesh is the Hebrew word Dai meaning "enough,sufficient, sufficiency" (cf. Ben Yehudah's Pocket English-Hebrew/Hebrew-English,New York, NY: Pocket Books, Simon & Schuster Inc., 1964, p.&nbsp;44). This is the same word used in the [[Passover]] [[Haggadah]], ''Dayeinu'', "It would have been sufficient." The song entitled ''Dayeinu'' celebrates the various miracles God performed while extricating the Hebrews from [[Ancient Egypt|Egyptian]] servitude. It is understood as such by The Stone Edition of the Chumash (Torah) published by the Orthodox Jewish publisher Art Scroll, editors Rabbi Nosson Scherman/Rabbi Meir Zlotowitz, Brooklyn, New York: Mesorah Publications Ltd., 2nd edition, 1994, cf. Exodus 6:3 commentary p.&nbsp;319. The [[Talmud]] explains it this way, but says that "Shaddai" stands for "Mi she'Amar Dai L'olamo" - "He who said 'Enough' to His world." When God was creating the world, He stopped the process at a certain point, holding back creation from reaching its full completion, and thus the name embodies God's power to stop creation.

It is often paraphrased in English translations as "Almighty" although this is an interpretive element. The name then refers to the pre-Mosaic patriarchal understanding of deity as "God who is sufficient." God is sufficient, that is, to supply all of one's needs, and therefore by derivation "almighty". It may also be understood as an allusion to the singularity of deity "El" as opposed to "Elohim" plural being sufficient or enough for the early patriarchs of Judaism. To this was latter added the Mosaic conception of YHWH as God who is sufficient in Himself, that is, a self-determined eternal Being qua Being, for whom limited descriptive names cannot apply. This may have been the probable intent of "eyeh asher eyeh" which is by extension applied to YHWH (a likely anagram for the three states of Being past, present and future conjoined with the conjunctive letter vav), cf. Exodus 3:13-15.

====''Shalom''====
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{{Main|Shalom}}
''Shalom'' ("Peace"; Hebrew: שלום)

The [[Talmud]] says "the name of God is 'Peace'" (''Pereq ha-Shalom'', Shab. 10b), ([[Book of Judges|Judges]] 6:24); consequently, one is not permitted to greet another with the word ''shalom'' in unholy places such as a bathroom ([[Talmud]], ''Shabbat'', 10b). The name ''Shlomo'', "His peace" (from ''shalom'', [[Solomon]], שלומו), refers to the God of Peace. ''Shalom'' can also mean "hello" and "goodbye."

====''Shekhinah''====
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{{Main|Shekhinah}}
''[[Shekhinah]]'' (Hebrew: שכינה) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the [[Tanakh|Hebrew Bible]]; later rabbis used the word when speaking of God dwelling either in the [[Tabernacle (Judaism)|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 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 language|Arabic]] form of the word "[[Sakina]] 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."

====''Yah''====
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The name ''Yah'' is composed of the first two letters of YHWH. It appears often in names, such as [[Elijah]] or [[Joshua]] (Yehoshua). The [[Rastafari movement|Rasta]]farian [[Jah]] is derived from this, as is the expression [[Hallelujah]]. Found in the [[Authorized King James Version]] of the [[Bible]] at Psalm 68:4. Different versions report different names such as: YAH, YHWH, LORD, GOD and JAH.

====''YHWH Tzevaot''====
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The name ''YHWH'' and the title ''Elohim'' frequently occur with the word ''tzevaot'' or ''sabaoth'' ("hosts" or "armies", Hebrew: צבאות) as ''YHWH Elohe Tzevaot'' ("YHWH God of Hosts"), ''Elohe Tzevaot'' ("God of Hosts"), ''Adonai YHWH Tzevaot'' ("Lord YHWH of Hosts") and, most frequently, ''YHWH Tzevaot'' ("YHWH of Hosts").

This compound name occurs chiefly in the prophetic literature and does not appear at all in the [[Torah]], [[Book of Joshua|Joshua]] or [[Book of Judges|Judges]]. The original meaning of ''tzevaot'' may be found in [[Books of Samuel|1 Samuel]] 17:45, where it is interpreted as denoting "the God of the armies of Israel". The word, in this special use is used to designate the [[Malakhim|heavenly host]], while otherwise it always means armies or hosts of men, as, for example, in [[Book of Exodus|Exodus]] 6:26, 7:4, 12:41.

The Latin spelling ''Sabaoth'' combined with the golden vines over the door on the [[Herod's Temple|Herodian Temple]] (built by the Idumean [[Herod the Great]]) led to false-identification by [[Religion in ancient Rome|Romans]] with the god [[Sabazius]].

====''HaMakom''====
"The Place" (Hebrew: המקום)

Used in the traditional expression of condolence; המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים ''HaMakom yenachem etchem betoch shs’ar aveilei Tziyon V’Yerushalayim'' &mdash; "The Place will comfort you (pl.) among the mourners of Zion and Jerusalem."

===Seven Names of God===
In medieval times, God was sometimes called ''The Seven.''<ref>''The Reader's Encyclopedia'', Second Edition 1965, publisher Thomas Y. Crowell Co., New York, editions 1948, 1955. Library of Congress Catalog Card No. 65-12510, page 918</ref> Among the ancient Hebrews, the seven names for the [[Deity]] over which the scribes had to exercise particular care were:<ref>''The Facts on File Encyclopedia of Word and Phrase Origins'' (Robert Hendrickson, 1987) [http://towerweb.net/alt-lib/seven.shtml] ISBN 0816040885 ISBN 978-0816040889</ref>
#[[Elohim|Eloah]]
#[[Elohim]]
#[[Names of God in Judaism#Adonai|Adonai]]
#[[Names of God in Judaism#Ehyeh-Asher-Ehyeh|Ehyeh-Asher-Ehyeh]]
#[[Tetragrammaton|YHWH]] (i.e. the pronunciation [[Yahweh]] is not considered a legitimate name of God by most Jewish scholars)
#[[El Shaddai]]
#[[Names of God in Judaism#YHWH Tzevaot|Tzevaot]]

====Lesser used names of God====
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{{listen|filename=He-Boreh.ogg|title=Boreh|description=|format=[[Ogg]]}}

* ''Adir'' &mdash; "Strong One"
* ''Adon Olam'' &mdash; "Master of the World"
* ''Aibishter'' &mdash; "The Most High" (''[[Yiddish]]'')
* ''Aleim'' &mdash; sometimes seen as an alternative transliteration of [[Elohim]]
* ''Avinu Malkeinu'' &mdash; "Our Father, our King"
* ''Boreh'' &mdash; "the Creator"
* ''Ehiyeh sh'Ehiyeh'' &mdash; "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh"
* ''Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov'' &mdash; "God of Abraham, God of Isaac, God of Jacob"
* ''Elohei Sara, Elohei Rivka, Elohei Leah ve Elohei Rakhel'' &mdash; "God of Sarah, God of Rebecca, God of Leah, God of Rachel"
* ''El ha-Gibbor'' &mdash; "God the hero" or "God the strong one" or "God the warrior"
* ''Emet'' &mdash; "Truth"
* ''E'in Sof'' &mdash; "endless, infinite", Kabbalistic name of God
* ''HaKadosh, Baruch Hu'' &mdash; "The Holy One, Blessed be He"
* ''Kadosh Israel'' &mdash; "Holy One of Israel"
* ''Melech HaMelachim'' &mdash; "The [[King of kings]]" or Melech Malchei HaMelachim "The King, King of kings", to express superiority to the earthly rulers title. [[Phillip Birnbaum]] renders it "The King Who rules over kings"
* ''Makom'' or ''HaMakom'' &mdash; literally "the place", perhaps meaning "The Omnipresent"; see [[Tzimtzum]]
* ''Magen Avraham'' &mdash; "Shield of Abraham"
* ''Ribbono shel `Olam'' &mdash; "Master of the World"
* ''Ro'eh Yisra'el'' &mdash; "Shepherd of Israel"
* ''YHWH-Yireh (Adonai-jireh)'' &mdash; "The LORD will provide" ({{bibleverse||Genesis|22:13-14|HE}})
* ''YHWH-Rapha'' &mdash; "The LORD that healeth" ({{bibleverse||Exodus|15:26|HE}})
* ''YHWH-Niss"i (Adonai-[[Nissi]])'' &mdash; "The LORD our Banner" ({{bibleverse||Exodus|17:8-15|HE}})
* ''YHWH-Shalom'' &mdash; "The LORD our Peace" ({{bibleverse||Judges|6:24|HE}})
* ''YHWH-Ro'i'' &mdash; "The LORD my Shepherd" ({{bibleverse||Psalm|23:1|HE}})
*'' YHWH-Tsidkenu'' &mdash; "The LORD our Righteousness" ({{bibleverse||Jeremiah|23:6|HE}})
* ''YHWH-Shammah (Adonai-shammah)'' &mdash; "The LORD is present" ({{bibleverse||Ezekiel|48:35|HE}})
* ''Tzur Israel'' &mdash; "[[Rock of Israel]]"

===In English===
The words "God" and "Lord" (used for the Hebrew Adonai) are often written by many Jews as "'''G-d'''" and "'''L-rd'''" as a way of avoiding writing a name of God, so as to avoid the risk of sinning by erasing or defacing his name. In [[Deuteronomy]] 12:3-4, the [[Torah]] exhorts one to destroy idolatry, adding, "you shall not do such to the {{LORD}} your God." From this verse it is understood that one should not erase the name of God. The general [[Rabbinic Judaism|rabbinic]] opinion is that this only applies to the sacred Hebrew names of God — but not to the word "God" in English or any other language. Even among Jews who consider it unnecessary, many nonetheless write the name "God" in this way out of respect, and to avoid erasing God's name even in a non-forbidden way.

===British folklore===
A partial coincidence with this list appears in a medieval verbal charm from British folk medicine:

:† El † Elye † Sabaoth
:† Adonay † Alpha † Omega † Messias
:† Pastor † Agnus † Fons<ref name="OED">{{OED|seven}}</ref><ref>Forbes, Thomas R. ''Verbal Charms in British Folk Medicine''. ''Proceedings of the American Philosophical Society''. '''115'''(4). Aug 1971. pp. 293-316. p 297.</ref>

===Kabbalistic use===
{{Unreferenced section|date=August 2009}}
[[File:Sevent-two-letter-name.jpg|right|thumbnail|The [[Shemhamphorasch|seventy-two names]].]]The system of cosmology of the [[Kabbalah]] explains the significance of the names.

One of the most important names is that of the En Sof אין סוף ("Infinite" or "Endless"), who is above the [[Sefirot]].

The forty-two-lettered name contains the combined names אהיה יהוה אדוני הויה, that when spelled in letters it contains [[42 (number)|42]] letters. The equivalent in value of YHWH (spelled הא יוד הא וו = 45) is the forty-five-lettered name.

The seventy-two-lettered name is based from three verses in [[Book of Exodus|Exodus]] (14:19-21) beginning with "Vayyissa," "Vayyabo," "Vayyet," respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the [[Shemhamphorasch]].

The [[Kabbalah|kabbalistic]] book [[Sefer Yetzirah]] explains that the creation of the world was achieved by the manipulation of the sacred letters that form the names of God.

== Laws of writing divine names ==
[[File:Polyglot Psalter.png|thumb|right|200|The Psalms in Hebrew and [[Latin]]. Manuscript on [[parchment]], 12th century.]]According to Jewish tradition, the sacredness of the divine names must be recognized by the professional scribe who writes the Scriptures, or the chapters for the [[tefillin]] and the [[mezuzah]]. Before transcribing any of the divine names 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, 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.

===The tradition of seven divine names===
According to Jewish tradition, the number of divine names that require the scribe's special care is seven: ''El'', ''Elohim'', ''Adonai'', ''YHWH', ''Ehyeh-Asher-Ehyeh'', ''Shaddai'', and ''Tzevaot''.

However, Rabbi Jose considered ''Tzevaot'' a common name (Soferim 4:1; Yer. R. H. 1:1; Ab. R. N. 34). Rabbi Ishmael held that even ''Elohim'' is common (Sanh. 66a). All other names, such as "Merciful," "Gracious," and "Faithful," merely represent attributes that are common also to human beings (Sheb. 35a).

== See also ==
{{Portal|Judaism}}
*[[Names of God in Christianity]]
*[[Baal Shem]]
*[[Besiyata Dishmaya]]
*[[Jehovah]]
*[[Names given to the divine]]
*[[Names of God]]
*[[Ten Commandments]]

== Notes ==
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== References ==
*Driver, S.R., ''Recent Theories on the Origin and Nature of the Tetragrammaton'', Studia Biblica vol. i, Oxford, (1885)
*Mansoor, Menahem, ''The Dead Sea Scrolls''. Grand Rapids: Baker, (1983)
*W. F. Albright, ''The Names Shaddai and Abram". Journal of Biblical Literature'', 54 (1935): 173–210

== Further reading ==
*Harris Laird, Archer, Gleason Jr. and Waltke, Bruce K. (eds.) ''Theological Wordbook of the Old Testament'', 2 vol., Moody Press, Chicago, 1980.
*Hoffman, Joel M. ''In the Beginning: A Short History of the Hebrew Language'', NYU Press (2004). ISBN 0-8147-3690-4.
*Joffe, Laura, "The Elohistic Pslater: What, How and Why?", ''Scandinavian Journal of the Old Testament'', vol 15-1, pp.&nbsp;142–169 Taylor & Francis AS, part of the Taylor & Francis Group., June 2001.
*Kearney, Richard, "The God Who May be: A Hermeneutics of Religion", ''Modern Theology'', January 2002, vol. 18, no. 1, pp.&nbsp;75–85(11)
*Kretzmann, Paul E., ''Popular Commentary of the Bible, The Old Testament'', Vol. 1. Concordia Publishing House, St. Louis, Mo. 1923.
*Shaller, John, ''The Hidden God'', The Wauwatosa Theology, vol. 2, pp.&nbsp;169–187, Northwestern Publishing House, Milwaukee, Wisconsin, 1997.
*Stern, David. ''Jewish New Testament Commentary'', Jewish New Testament Publications, Inc., Clarkville, Maryland, 1996.
*Strong, James, ''The Exhaustive Concordance of the Bible'', Abingdon-Cokesbury Press, New York and Nashville, 1890.
*Tov, E., "Copying a Biblical Scroll", ''Journal of Religious History'', vol. 26, no. 2, pp.&nbsp;189–209(21), Blackwell Publishing, June 2001
*{{cite book|last=van der Toorn|first=Karel|title=Dictionary of Deities and Demons in the Bible|publisher=E.J. Brill|location=New York|year=1995|isbn=0-80282-491-9}}
*Vriezen, Th. C., ''The Religion of Ancient Israel'', The Westminster Press, Philadelphia, 1967.

== External links ==
*[http://au.groups.yahoo.com/group/YHWHgroup/ A Christian Discussion of the pronunciation of YHWH, including a new theory that explains all theophoric elements]
*[http://www.chabad.org/search/keyword.asp?scope=6198&kid=2276 God's names in Jewish thought and in the light of Kabbalah]
*[http://www.exodus-314.com The Name of God as Revealed in Exodus 3:14 - an explanation of its meaning.]
*[http://www.princeton.edu/~aamihay/Divine_Names.html Bibliography on Divine Names in the Dead Sea Scrolls]
*[http://jewishencyclopedia.com/view.jsp?artid=52&letter=N&search=Names%20of%20God Jewish Encyclopedia: Names of God]

{{Jews and Judaism}}
{{Theology}}

{{DEFAULTSORT:Names Of God In Judaism}}
[[Category:Names of God in Judaism| ]]
[[Category:Deities in the Hebrew Bible]]

[[ca:Nom de Déu]]
[[cs:Boží jména v judaismu]]
[[de:Gottesnamen im Judentum]]
[[es:Nombres de Dios en el judaísmo]]
[[fr:Noms de Dieu dans le judaïsme]]
[[id:Daftar nama Allah dalam bahasa Ibrani]]
[[eo:Adonai]]
[[es:Adonai]]
[[it:Nomi di Dio nella Bibbia]]
[[pl:Adonai]]
[[pt:Nomes de Deus no judaísmo]]
[[ru:72 имени Бога в Каббале]]
[[simple:Names of God in Judaism]]
[[sl:Ime Boga v judovstvu]]

Revision as of 02:00, 9 October 2010

HASHEM, (haa-shim) is currently the coolest person alive today. He had no idea that you can do this until the BEST english teacher on earth told him in the library. Hashem lives on candy mountain with his seven kids and his wife, justin bieber. He enjoys long walks on the beach and reading by the fireplace. Hashem rides to school on his liger before getting onto his inicorn/pegasus, and at approximately 30,000 feet he dismounts and deploys a parachute landing into the best classroom ever, p12.

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