The Jewish race treats names and character as synonymous. To understand the names of God is to understand God's revelation of Himself. Just the names of God found in Scripture:
Yahweh, Jehovah - Existent, I am. There is an opinion that this name combines the masculine and feminine principles of “Iya” and “Hava”. By the way, it was “Hava” - that was the name of “Eva”.
Jehovah - Nissi - The Lord is our banner
Elohim - Creator. Generally speaking - plural
Adonai - Lord
El Shaddai - Provider, literally - “many-breasted”
HaShem (Name) - the Jews considered it blasphemous to even utter the word “Adonai.” They just said "name". In our style, they wrote "G-d" instead of "God"
hosts - The Lord of hosts, the Lord of hosts.
Jehovah - Shalom - Lord peace, peace
Jehovah - Jireh - The Lord will provide
God of Israel
Emmanuel - God is with us
Jehovah - Tsidkeinu - - our righteousness
El Olam - in the Russian synodal translation “God is Mighty”[
1. El Elyon: God Almighty; ruler and owner of heaven and earth; one who commands (Genesis 14:18; 2 Samuel 22:14).
2. El Shaddai: Almighty, possessor of all power; constantly providing for His children and meeting their needs (Genesis 17:1).
3. Yahweh, Lord or Jehovah: the one who is always there; constant "I AM"; eternally existing (Exodus 3:15; Psalm 83:18; Isaiah 26:4).
4. Elohim: God. This name plural, shows us the plurality of the one God. God said in Genesis 1:26, “Let us make man in our image.” This refers to two or more in one (Exodus 35:31).
5. Jehovah-Shammah: The Lord is there; He is ever present where we are (Ezekiel 48:35).
6. Jehovah Shalom: The Lord is our peace and completeness (Judges 6:24).
7. Jehovah-Jireh: The Lord will provide for us (Genesis 22:14).
8. Jehovah-Nissi: The Lord is our banner and our victory (Exodus 17:15).
9. Jehovah-Tsidkenu. The Lord is our justification; The Lord clothes Him with righteousness (Jeremiah 23:6; Jeremiah 33:16).
10. Jehovah-Rophe(rapha): The Lord heals us (Exodus 15:26).
11. Jehovah-Po-xu(pa"ah): The Lord is our loving, guiding Shepherd (Psalm 22:1).
12. Jehovah-Mekadish-Kem: The Lord who sanctifies us (Exodus 31:13).
13. Jehovah-Yasha-Gaal: The Lord is our Savior and Redeemer (Isaiah 49:26; Isaiah 60:16).
14. Adonai: My Lord (Genesis 15:2; Deuteronomy 9:26; Psalm 50:16).
15. Tsur: Rock, stronghold (Isaiah 44:8).
1. « Elohim» . This name is the most common in Old Testament, and can be found in Genesis 2:4 ( note: in the Russian Synodal translation this name is translated as Lord). This compound word written in the PLURAL and clearly indicates the Godhead in three persons: Father, Son and Holy Spirit. "Elohim" can also be translated as "gods" when we're talking about about “gods” opposing the true God - God the Father. It is very important to know what the Lord said: “ The gods who did not create heaven and earth will disappear from the earth and from under the heavens"(Jer. 10:11). The Lord Himself also said: “ I am the Lord, and there is no other; there is no God except Me”(Isa. 45:5). There is no other Savior, and a Christian who has doubts about this matter should study Isaiah 41-48. Name of God "Elohim" means: "God is Mighty" or "The Lord who creates".
2. « Elelion» . This name appears in Genesis 14:22 and means: "Lord God Most High" or "Lord".
3. « Adonai» . This name appears in Genesis 15:2 and means: "Sovereign Lord", "Teacher" or "The Lord who owns".
4. « Al Olam» . This name appears in Genesis 21:33 and means: "The Lord, the Eternal God", "The Lord Revealing Himself" or "Mysterious Lord".
5. « Jehovah-jireh» . This name appears in Genesis 22:14 and means "The Lord will provide".
6. « Jehovah-rapha» . This name appears in Exodus 15:26 and means "The Lord is a healer".
7. « Jehovah-nissi» found in Exodus 17:15 and means "The Lord is my banner".
8. « El Shadai» from Genesis 17:1 means "God Almighty".
9. « Jehovah Shalom» from Judges 6:24 means "The Lord is peace".
10. « Jehovah Hosts» from I Book of Samuel means "Lord of Hosts".
11. « Jehovah tsidkenu» from Jeremiah 23:6 means: "The Lord is our justification".
12. « Jehovah shamai» from Ezekiel 48:35 means "The Lord is there".
13. « Jehovah Elion " from Psalm 7:18 means: "Blessing of the Lord" or "The Lord is our Blesser".
14. « Jehovah-raa» from Psalm 22:1 means "The Lord is my Shepherd".
- Lamb of God. John 13:29
- Alpha and Omega . Revelation 1:8
- Resurrection and life. John 11:25
- Second person. 1 Corinthians 15:47
- Door to heaven. John 10:19
- Emmanuel. Matthew 1:23
- Searcher of the hearts and reins Revelation 1:23
- True Grapevine
- Foundation stone
- Lion of the Tribe of Judah
- Good Shepherd
- First and last
- The Last Adam
- The way and the truth and the life
- Light of the World
- Word
- Son of David
- Son of Man
- morning Star
- Bread of Life
- Bread that came down from heaven.
- King of the Jews
- This is I (Greek “ego eimi”, a prototype of the Hebrew “I Am”)
- Bible. John 15:1
- Bible. 1 Peter 1:6
- Bible. Revelation 5:5
- Bible. John 11:12
- Bible. Revelation 1:10
- Bible. 1 Corinthians 15:45
The article was written as a result of controversy with Jehovah's Witnesses
For the study, we took a new translation of the books of the Old Testament, made by the Russian Bible Society from Hebrew.
The translation is noteworthy for several reasons. As the series editor M.G. notes. Seleznev:
“Addressing directly to the ancient original distinguishes the series “OLD TESTAMENT. TRANSLATION FROM ANCIENT HEBREW" both from the Synodal Bible (the Old Testament part of which bizarrely combines readings from the Jewish, Greek and Slavic traditions), and from those biblical translations last decade, behind which shines through not the Hebrew, but the English “original”.
Translations are made from the standard scholarly edition Biblia Hebraica Stuttgartensia (Stuttgart, 1990). Where the Hebrew text is unclear or clearly corrupt, we endeavor to follow the most authoritative and reliable reconstructions of modern Old Testament textual scholarship; materials are used, in particular Qumran manuscripts- for the first time in the history of Bible translations into Russian for a wide readership.
The fundamental feature of our translations is their focus on modern literary norms. We are convinced that the Russian language is capable of expressing all the stylistic and semantic diversity of the biblical text and that the translator does not need to resort to clumsy literalism.
Publications of texts are accompanied by historical and philological commentary, which should reflect the untranslatable features of the Hebrew text (for example, wordplay), as well as introduce the reader to those features of ancient Eastern life and worldview that are reflected in the Bible.”
Let's consider what the name of God is
1.
In the first book of Genesis, in the story of creation, we read:
Genesis 2:4
When LORD
*
God created the earth and sky
Commentary on this verse:
*Word LORD in Russian translations corresponds to what is considered by Jewish tradition to be the real Name of God - יהוה . Originally it probably sounded like Yahw e′ , but then (apparently, after the Babylonian captivity) a ban was formed on saying it out loud. Instead, Jews usually say “Master,” “God,” or simply “Name.”
2.
In the book of Exodus, God reveals His name to Moses:
4. The Bible revealed to Christians the only name of salvation - this is the name of the Lord Jesus Christ:
“10 Let it be known to all of you and to all the people of Israel that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, he has been presented before you in health.
11 He is the stone that was neglected by you builders, but has become the head of the corner, and there is salvation in no one else,
12 for there is no other name under heaven, given to people by which we must be saved"(Acts 4:10-12).
Old Testament. Translation from Hebrew. Genesis. – M.: Publishing House of the Russian State University, 1999. – p. 23
Names of God
I. Quite often the Bible speaks of the Most High simply as God, without naming His other names. In euros The Bible defines the concept of “God” in three words: el, eloah, elohim, in Greek - in a word theos. Three are given. euro words have a common root, the meaning of which cannot be unambiguously determined; perhaps they come from the root "vl– “to be ahead”, “to be strong”. Unit form – ale- used mainly with clarifying definitions (God is the highest in; omnipotent in). Means. more than ale, in the Bible there is a plural form. – elohim(approx. 2500 times), which may have a trace. meaning: deity as general concept; some god; God (the One Existing); gods in general; certain gods. Word eloah(eg, ; ; and approx. 40 times in Job) may be an ancient phrase of address, used only in exalted terms. speech. So, the word “God” in Hebrew. in language it can have a meaning of both singular and plural; it is used not only in relation to the God of Israel (etc.). Plural form elohim, used in the singular meaning, becomes a way of expressing respect (cf.: We, the Tsar of All Rus'; Your Majesty). In relation to the God of Israel, this word denotes the Creator, whose deeds are hidden. Greek word theos can denote the one existing God, a certain god, or express a general concept.
II. To avoid confusion, the OT often adds a qualifying definition to the word God. Thus, to designate God, expressions are used that are not names in the proper sense of the word, but establish a special connection between a) God and someone. person, b) God and the special place of revelation and c) God and His chosen one. by the people:
1) pointing to previous revelations (: “The God of Abraham your father”; : “God, appeared to you in Bethel"; : "God of your father"; : “The God of Abraham, Isaac and the God of Jacob”), God makes Himself known as a God who has already acted in the past and fulfilled promises. He, however, attracts His present interlocutor to Himself, demanding faith from him;
2) to distinguish him from other gods he is called the “God of the Jews” (; ; ) or the “God of Israel” (; ; etc.). These expressions in no way speak of the real existence of other gods; rather, they point to the exclusion. the relationship between Israel and God, who wished to reveal Himself to this particular people. There is a double connection: God by His revelation connected Himself with the people of Israel, and the people of Israel through God's revelation and by virtue of their election are connected with God;
3) in some cases, in the same meaning as “God of Israel”, the expression “God of Jacob” (; ; ; ; ; etc.) is used, indicating the history of God’s relationship with His people (i.e. “ours from the time of Jacob ").
III 1) Along with these designations, and often thanks to them, the OT also has a proper name - Yahweh, which was depicted in writing with consonants letters Y-H-V-H. For fear of breaking the third commandment, it was read as if it were a word adonai- “Lord.” In accordance with this, the Septuagint, and with it most translations of the Bible, such a reading of “Lord” [Greek. kyrios] carries over to writing, so, for example, to the Synod. lane Instead of "Yahweh" the word "Lord" appears. When later Heb. the alphabet was supplemented with icons for vowel sounds (⇒ Masoretic text) and for consonants Y-H-V-H were added vowels from the word adonai(and according to the rules of the Hebrew language, the first A began to be pronounced as uh), then instead of “Yahweh” (solely as a result of the incompetence of medieval translators), the reading and writing “Y-e-H-o-V-a-H”, or “Jehovah” arose. Such incorrect rendering of God's name still occurs in some churches. chants and in outdated translations. As a result of the fact that the name of Yahweh was hidden under the conventional name “Lord”, in those cases where in Heb. the text says “Lord Yahweh”, translators, in order to avoid duplication - “Lord Lord” - have to resort to various techniques (see in: “Lord Lord”;: “Lord God”, etc.). For the same reason in the Synod. lane the word "Lord" in Ex. 6 is named. In Ex. 3 in the original text it says: “Yahweh (...sent me to you).” This sheds light on where it is said: “I am who I am.” The Hebrew word meaning “to exist” is consonant with the name “Yahweh”; in this case, it must explain to Moses what this name means: “Remaining equal to Himself” or: “Which is and was and is to come” (). M. Buber understood the revelation of the name of Yahweh primarily as evidence that the Lord does not need to be called upon, that He, His power and His help are always with us; so he translated the name as “I am here”;
2) in the NT the name Yahweh no longer appears. Instead, we find what has become familiar to the Greek. language, thanks to the Septuagint, the word kyrios, “Lord” (with the article - about kyrios: ; ; ; ; and etc.; without an article, i.e. used almost as a proper name: ; ; ; ; and etc.). In other places in the NT it is said only about God [Greek. theos], often with the addition: “Father of Jesus Christ” (; etc.). Jesus speaks simply about the ⇒ Father [Aram. Abba; Greek priest]; (⇒ God, III, B; see ; etc.). Early Christ. uses such an appeal to God in his prayers (; ). Through Jesus Christ, God becomes Father;
3) the essence of God's name shows that by telling us His name, He not only represents Himself, but also gives revelation. This revelation of God in His name was surpassed in the NT by the revelation of God in His Son.
IV. Along with the proper name of God, there are also His other designations, similar to names:
1) Taking into account the unlimited dominion of God, He is called the Most High (; ; ;
What are different names God and what do they mean?
Answer: Each of the many names of God describes various aspects Its multifaceted nature. Most famous names The Gods in the Bible are as follows:
EL, ELOAH:“God is Mighty” (Genesis 7:1; Isaiah 9:6) – etymologically, the word “El” seems to mean “power, ability,” as in, “There is power in my hand to do you harm” (Genesis 31 :29, Synodal translation). El is associated with other qualities such as integrity (Numbers 23:19), zeal (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the core idea remains power.
ELOHIM:“God the Creator, Mighty and Mighty” (Genesis 17:7; Jeremiah 31:33) is the plural form of Eloah, which confirms the doctrine of the Trinity. From the first sentence of the Bible, the superior nature of God's power is evident when God (Elohim) calls the world into existence (Genesis 1:1).
AL SHADDAI:“The Mighty God, the Mighty of Jacob” (Genesis 49:24; Psalm 132:2, 5) speaks of God’s absolute power over all.
ADONAI:"Lord" (Genesis 15:2; Judges 6:15) - used instead of "YHWH", which the Jews considered too sacred to be uttered by sinful people. In the Old Testament, "YHWH" is used more often in God's dealings with His people, while "Adonai" is used when He was dealing with the Gentiles.
YHWH / JEHOVAH:“Lord” (Deuteronomy 6:4; Daniel 9:14) is strictly speaking the only real name of God. In some translations of the Bible it appears as “LORD” (all capital letters) to distinguish it from “Adonai” - “Lord”. The revelation of the name is first given to Moses: “I AM THAT I AM” (Exodus 3:14). This name defines spontaneity, presence. “YHWH” is present, available, and close to those who call upon Him for deliverance (Psalm 107:13), forgiveness (Psalm 24:11), and guidance (Psalm 31:3).
YHWH-IREH:“The Lord will provide” (Genesis 22:14), a name immortalized by Abraham when God gave a ram as a sacrifice in place of Isaac.
YHWH-RAFA:“The Lord heals” (Exodus 15:26) – “I am the Lord, your healer!” He is the Healer of body and soul. Bodies – preserving and healing from diseases; souls - forgiving iniquities.
YHWH-NISSI:“The Lord is our banner” (Exodus 17:15), where the banner is understood as a gathering place. This name commemorates the desert victory over Amalek in Exodus 17.
YHWH-M'KADDESH:“The Lord is the source of holiness” (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that only He, and not the law, can purify His people and make them holy.
YAHWEH SHALOM:“The Lord is our peace” (Judges 6:24) is the name Gideon gave to the altar he built after the Angel of the Lord assured him that he would not die, as he thought when he saw Him.
YHWH-ELOHIM:“The Lord God” (Genesis 2:4; Psalm 59:5) is a combination of God’s unique name “Yahweh” and the general name “Lord,” meaning that He is the Lord of lords.
YHWH-TSIDKENU:“The Lord is our justification” (Jeremiah 33:16) – as with “YAHWEH-M”KADDESH”, only God provides righteousness to man in the person of His Son, Jesus Christ, who became sin for us, “to make us into unity with Christ, the divine righteousness" (2 Corinthians 5:21).
YAHWEH-ROHI:“The Lord is our Shepherd” (Psalm 22:1) – After David pondered his relationship as a shepherd to his sheep, he realized that this is exactly the relationship God has with him and says: “The Lord is my Shepherd; I will lack for nothing” (Psalm 22:1, New Testament Version).
YHWH-SHAMMA:“The Lord is there” (Ezekiel 48:35) – a title that applied to Jerusalem and the temple, noting that the glory of the Lord that had once departed (Ezekiel 8–11) had returned (Ezekiel 44:1–4).
YHWH-SABAOTH:“Lord of Hosts” (Isaiah 1:24; Psalm 46:7) – The word “hosts” means “hordes, crowds, hosts” of both angels and men. He is the Lord of the host of heaven and the inhabitants of the Earth, Jews and Gentiles, rich and poor, masters and slaves. This name expresses the greatness, power and authority of God and shows that He is able to do what He chooses to do.
EL-ELION:“Most High” (Deuteronomy 26:19) – comes from the Hebrew root words for “up” or “to rise,” and therefore means that He is the highest. "El Elyon" means exaltation and speaks of His absolute right to rule.
EL-ROI:“God who sees” (Genesis 16:13) is the name attributed to God by Hagar, who was alone and desperate in the wilderness after Sarai drove her out (Genesis 16:1–14). When Hagar met the Angel of the Lord, she realized that she had seen God Himself. She also realized that “El-Roi” saw her in distress and showed her that He is God who lives and sees everything.
EL-OLAM:“The Eternal God” (Psalm 89:1–3) – God’s nature has no beginning or end, is free from all limitations of time, and He is the cause of time itself. “From everlasting to everlasting You are God.”
EL-GIBHOR:“Mighty God” (Isaiah 9:6) is a name that describes the Messiah, Jesus Christ, in this prophetic portion of the book of Isaiah. As a strong and mighty warrior, the Messiah—the mighty God—will destroy the enemies of God and rule with a rod of iron (Revelation 19:15).
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Please tell me, Director Ivanov - is “director” a name or a position? Is Mr. Ivanov a title or a name? So how do you say that God and Lord is the name? God has a name, and you cite the Tetragrammaton YHWH, which appears more than 7000 times in the Bible. All over the world its reading is passed on as Jehovah or Yahweh, so why don’t you finish this in your answer and cite Exodus 3:15? Let's honestly insert this Tetragrammaton into all the places in the Bible where it appears in original texts. I don’t expect your answer, but I’m glad that there are still people who read the Bible and think. Goodbye.
Priest Afanasy Gumerov, resident of the Sretensky Monastery, answers:
The question of the names of God was resolved in ancient and late patristics, as well as in biblical science. Both representatives of patristic theology and scholars in the field of biblical scholarship are unanimous in the opinion that Holy Bible reveals to us several Divine names. This is disputed only by representatives of some sects, in particular Jehovah's Witnesses. They claim that there is only one hidden name (Jehovah) which they revere. Everything else, they say, are titles. This statement is completely contrary to the sacred texts.
Sacred writers use the word shem(Name). It applies not only to God, but also to people. It is also present in the book of Exodus (3:13-15). Prophet Moses asks: And they will say to me: What is His name? God said to Moses: I am the Existing One. The Hebrew text contains a four-letter word: yod, g(h)e, vav, g(h)e (YHWH). This word was called tetragrammaton (tetra - four; gramma - letter). Jews have not spoken this name for some time. One of the Jewish traditions dates the beginning of this prohibition to the time of the high priest Simon the Righteous (3rd century BC), after whose death the priests stopped using the tetragram even in worship. Therefore, next to the tetragram they placed another name, also consisting of four letters: aleph, dalet, nun, yod. It was pronounced instead of a tetragram - Adonai. Unlike the royal title Adoni(mister, master) Adonai(my Lord) in the Bible refers only to God. In a number of places this name as an address is already found in ancient texts: Gen. 15: 2,8; Ex.4:10,13; Deut.9:26; Joshua 7:7, etc. The Hebrew alphabet consists of only 22 consonants. Around the 6th century A.D. a system of vowels (nekudot), masorets (Heb. mazar- legend), i.e. keepers of the legend, deliberately transferred vowel sounds from the name Adonai per tetragram. Medieval European scientists did not notice this convention and mistook the spelling of these vowels for their own vowel sounds of the tetragram. Therefore, for several centuries the tetragram was pronounced incorrectly - Jehovah. However, already in the 16th and 17th centuries, a number of prominent Hebraic scholars (Buxtrophius, Drusius, Capellus, Althingius) objected to such a reading. Since the exact pronunciation was not offered in return, the same word continued to remain - Jehovah. In the first half of the 19th century, the German scholar Ewald proposed another reading - Jahvah (Yahvah). This proposal was not accepted immediately, but only after support from such prominent researchers as Genstenberg and Reinke. The reading proposed by Ewald is not a discovery of the true name. It was obtained using the philological method. Therefore, two options are possible: Jahvah and Jahveh. Our outstanding researcher Archbishop Feofan (Bystrov), based on historical data, considered the most plausible pronunciation Jahveh (Yahweh).
Despite the accurate data of biblical science, representatives of the Jehovah's Witnesses sect built their “dogmatics” on the basis of an erroneous reading of the tetragram. The author of the letter does not talk about his religious affiliation, but his pathos is not accidental. “All over the world its reading is transmitted as Jehovah or Yahweh...” First of all, we must ask: what is the name? Jehovah or Yahweh? After all, they are completely different. Secondly, is the reading “passed on as Jehovah” throughout the world or among members of a sect? I will cite the opinion of not an Orthodox theologian, but a modern Hebraist scholar, Professor at Harvard University, Thomas O. Lambdin, about the name contained in the tetragram: “Originally it was most likely pronounced as Yahwe. Then, for pious reasons, they stopped pronouncing it, replacing it when reading aloud with Adonay (Lord). This custom, which arose several centuries BC. and reflected the Masoretes in their punctuation, transferring the vowel of the word Adonay to the letters in the biblical text [in the author’s text the tetragram is given in Hebrew script - yod, g(x)e, vav, g(x)e]. This is how a “hybrid” spelling was born, which did not reflect any real pronunciation. Later, the conventional Masoretic spelling was read literally by European scholars - hence the incorrect form “Jehovah”, which does not correspond to either ancient or later traditional reading” (Thomas O. Lambdin. Textbook of the Hebrew language, translated from English, M., 1998, p. 117). Regarding pronunciation Yahweh the learned Hebraist writes only conjecturally: “it was pronounced more likely like Yahwe." In modern Western theological literature Yahweh occurs very often, but is it possible to prayerfully call on a name if it is not revealed to us, but obtained through linguistic research. Is it possible to include it in prayers if the scientists themselves are not entirely sure of its accuracy?
How do Orthodox Christians pronounce the biblical tetragram? In full agreement with the Old Testament temple tradition. Since it was read in the Temple Adonai(Lord), then 72 Jewish commentators when translating into Greek in the 3rd century BC. Kyurios (Lord) was placed in place of the tetragram. The holy apostles turned to the Greek Bible. This is proven by analysis of the Gospel text. Following them, we pronounce – Lord.
Let us consider another fundamental question: is there one name of God or are there several? Let's turn to the Holy Scriptures.
1. Same word shem(name), as in Exodus (3:13-15), also appears in those places where there is no tetragram: “You must not worship any god other than the Lord; because His name is Zealot; He is a jealous God” (Ex. 34:14). The Hebrew Bible says: Shemo El- Canna(name God is jealous) .
2. In the book of Isaiah we read: “Our Redeemer is the Lord of Hosts, His name is the Holy One of Israel” (Is.47:4). In euros text: Shemo Kedosh Israel. Should we trust our preconceived notions or the prophet Isaiah? In his book the name of God Holy of Israel occurs 25 times (1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 60:9, 14). It is quite clear from the context that Holy of Israel used as the name of God. It is enough to take those places where it is quite synonymous with the tetragram. For example, “they will put their trust in the Lord, the Holy One of Israel, wholeheartedly” (10:20). The first part of this verse contains a tetragram.
3. “Only You are our Father; for Abraham does not recognize us, and Israel does not recognize us as his own; You, Lord, are our Father, from all eternity your name: “Our Redeemer”” (Is. 63:16). Again the Hebrew text contains the same word as in Exodus 3:13-15) – shemo(Name). Goel(Redeemer) as the name of God is found in other places of Holy Scripture.
4. The Lord of hosts is His name” (Is.48:2). Another name is indicated here - Hosts (Heb. Tsevaot; from the creatures Tsava - army). We also meet evidence of this from other prophets: “The Lord God of hosts is His name” (Am. 4:13); “Thy name is called upon me, O Lord God of hosts” (Jer. 15:16).
5. Other names were also used: El (Strong, Strong), Elohim (in the Greek Bible - Theos; in Slavic and Russian - God), El-Shaddai (in the Greek Bible - Pantocrator; in Slavic and Russian. Bible - Almighty), etc. Prayerful mention of any of them meant invoking the name of the Lord.
The opinion that there are several Divine names in the Old Testament is not just an opinion Orthodox theology, according to the author of the letter. I will again cite the opinion of a non-Orthodox Hebraist scholar. Thomas O. Lambdin in the Textbook of the Hebrew Language highlighted a special paragraph “Excursion: names God in the Old Testament": "Most often God in the Old Testament is called names Elohim and YHWH… Attaching the prepositions be, le and kе to names Elohim and Adonay have one peculiarity: initial aleph in pronunciation it is lost along with the vowel that follows it” (p. 117-18).
Our discussion is not an academic theological debate, but is of fundamental importance. The position expressed in the letter is directed against the doctrine of the Holy Trinity. For this purpose, the Divinity of Jesus Christ and the Holy Spirit is denied. To avoid dangerous mistakes and delusions, one must get rid of narrow ideas that bind the mind and spiritual eyes. The revelation of the Holy Trinity is given in the New Testament. In the Gospel of Matthew, our Lord Jesus Christ, sending disciples, says: “Go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit” (28:19). It is impossible to know the Father without believing in the Divinity of the Son: “We also know that the Son of God came and gave us light and understanding, that we might know the true God and that we might be in His true Son Jesus Christ. This one is true God and eternal life" (1 John 5:20).