Divine Names and Titles
This Is Appendix 4 From The Companion Bible. The Divine Names And Titles This Is Appendix 4 From The Companion Bible. I. ELOHIM occurs 2,700 times. Its first occurrence connects it with creation, and gives it its essential meaning as the Creator. It indicates His relation to mankind as His creatures (see note on 2Chronicles 18:31, where it stands in contrast with Jehovah as indicating covenant relationship). ‘Elohim is God the Son, the living "Word" with creature form to create (John 1:1. Colossians 1:15-17. Revelation 3:14); and later, with human form to redeem (John 1:14 ). "Begotten of His Father before all worlds; born of His mother, in the world." In this creature form He appeared to the Patriarchs, a form not temporally assumed. ‘Elohim in indicated (as in the Authorized Version) by ordinary small type, "God". See table below. II. JEHOVAH. While Elohim is God as the Creator of all things, Jehovah is the same God in covenant relation to those whom He has created (compare 2Chronicles 18:31). Jehovah means the Eternal, the Immutable One, He Who WAS, and IS, and IS TO COME. The Divine definition is given in Genesis 21:33. He is especially, therefore, the God of Israel; and the God of those who are redeemed, and are thus now "in Christ". We can say "My God," but not "My Jehovah", for Jehovah is "My God." Jehovah is indicated (as in Authorized Version) by small capital letters, "LORD"; and by "GOD" When it occurs in combination with Adonai, in which case LORD GOD = Adonai Jehovah. The name Jehovah is combined with ten other words, which form what are known as "the Jehovah Titles." They are as follows in the order in which they occur in the Hebrew Canon (Appendix 1). All are noted in the margin, in all their occurrences:- 1. JEHOVAH-JIREH = Jehovah will see, or provide. Genesis 22:14. 2. JEHOVAH-ROPHEKA = Jehovah that healeth thee. Exodus 15:26. 3. JEHOVAH-NISSI = Jehovah my banner. Exodus 17:15. 4. JEHOVAH-MeKADDISHKEM = Jehovah that doth sanctify you. Exodus 31:13.
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research have led others to criticize, and in some cases even revile him. Bullinger was never particularly surprised by the criticism of some. He understood the stagnancy of men’s minds, and how tightly they held on to their traditions. As he wrote in his introduction to How to Enjoy the Bible : The majority of mankind think that they think; they acquiesce, and suppose that they argue; they flatter themselves that they are holding their own, when they have actually grown up to manhood, with scarcely a conviction that they can call their own. So it always was, and so it will ever be. The Divine things of the Word are no exception but rather an instance. The more difficult the subject, and the more serious the consequence of error, the more averse the majority are toward what is called “unsettling men’s minds”; as if truth could be held on any other tenure than the knight’s fee of holding