Davidson, Benjamin. The Analytical Hebrew and Chaldee Lexicon. Grand Rapids: Zondervan Publishing House, 1850.

Mouton, Harold K. The Analytical Greek Lexicon Revised. Grand Rapids: Zondervan Publishing House, 1978.

Wigram. The New Englishman’s Hebrew Concordance. Peabody: Hendrickson Publishers; 1984 by Jay P. Green, Sr.

Wigram. The New Englishman’s Greek Concordance and Lexicon. Peabody: Hendrickson Publishers; 1982 by Jay P. Green, Sr.

Young, Robert. Young's Analytical Concordance to the Bible. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

Brenton, Sir Lancelot C.L. The Septuagint With Apocrypha: Greek and English. Peabody: Hendrickson Publishers, 1851.

Stein Jess. The Random House College Dictionary. New York: Random House, Inc.; 1975.

Biblia Hebraica Stuttgartensia: with Westminster Hebrew Morphology.—German Bible Society: Morphology published by Westminster Seminary, Glenside, PA., c1925, morphology c1991.

The Apocrypha : King James Version.—Electronic Edition.—Oak Harbor, WA: Logos Research Systems, Inc., 1995.

The Holy Bible : King James Version.—Electronic edition of the 1769 edition of the 1611 Authorized Version.—Oak Harbor, WA: Logos Research Systems, Inc., 1995.

The Greek New Testament / Edited by Kurt Aland...et al.—Third edition (Corrected)—Federal Republic of Germany: United Bible Societies, 1983.

The New American Standard Bible.—La Habra, CA: The Lockman Foundation, 1986.

The Holy Bible: New International Version / International Bible Societies.—Grand Rapids: Zondervan, 1984.

The Revised Standard Version / Division of Christian Education of the National Council of Churches of Christ in the United States of America.—Electronic edition.—Oak Harbor, WA: Logos Research Systems, Inc., 1971.

Septuaginta : With morphology / edidit Alfred Rahlfs; Morphology by The Center for Computer Analysis of Texts, University of Pennsylvania, Philadelphia, PA.—Stuttgart: Deutsche Bibelgesellschaft Stuttgart, 1979.

Augustine of Hippo. The confessions of Saint Augustine / by Augustine of Hippo; Translated by Edward B. Pusey.—Electronic edition.—Oak Harbor, WA: Logos Research Systems, 1996.

Achtemeier, Paul J. Harper’s Bible dictionary / general editor, Paul J. Achtemeier; associate editors, Roger S. Boraas... et al. with the Society of Biblical Literature.—1st ed.—San Francisco: Harper & Row, 1985.

Douglas, J.D. New Bible Dictionary / J.D. Douglas, organizing editor.—Second edition.—Wheaton, IL: Tyndale House Publishers, 1982.

Swanson, James. New Nave’s / by James Swanson.—Revised and expanded; electronic edition.—Oak Harbor, WA: Logos Research Systems, 1994.

Torrey, R.A. The New Topical Textbook : A scriptural text book for the use of ministers, teachers, and all Christian workers / R.A. Torrey.—New Revised and enlarged.—New York: Fleming H. Revell Co., 1897.

The Bible knowledge commentary : an exposition of the scriptures / by Dallas Seminary faculty ; editors, John F. Walvoord, Roy B. Zuck.—Wheaton, IL: Victor Books, c1983-1985.

Harper’s Bible commentary / general editor, James L. Mays; associate editors, Joseph Blenkinsopp... et al. with the Society of Biblical Literature.—San Francisco: Harper & Row, 1988.

Henry, Matthew. Matthew Henry’s commentary: on the whole Bible / Matthew Henry.—Complete and unabridged in one volume.—Peabody, MA : Hendrickson Publishers, 1991.

Comfort, Philip W. The complete guide to Bible versions / by Philip W. Comfort.—Wheaton, IL: Tyndale House Publishers, 1991.

Theological dictionary of the New Testament / edited by Gerhard Kittle and Gerhard Friedrich; translated by Geoffrey W. Bromiley; abridged in one volume by Geoffrey W Bromiley.—Grand Rapids: William B. Eerdmans, 1985.

Vine, W. E., 1873-1949. Vine’s Expository dictionary of Old and New Testament words: W.E. Vine; Old Testament edited by F.F Bruce.—Old Tappan, N.J.: F. H. Revell Co., 1981.

Strong, James. The Exhaustive Concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order.—Ontario: Woodside Bible Fellowship.

Arndt, William, 1880-1957. A Greek-english Lexicon of the New Testament and Other Early Christian Literature: a translation and adaption of the fourth revised and augmented edition of Walter Bauer’s Griechisch-deutsches Worterbuch zu den Schrift en des Neuen Testaments und der ubrigen urchristlichen Literatur / by William F. Arndt and F. Wilbur Gingrich.—2nd ed., rev. and augmented.—Chicago: University of Chicago Press, 1979.

A lexicon: Abridged from Liddell and Scott’s Greek-English lexicon.—Oxford: Oxford University Press.

Greek-English lexicon of the New Testament: based on semantic domains / Johannes P. Louw and Eugene A. Nida, editors; Rondal B. Smith, part-time editor; Karen A. Munson, associate editor.—2nd edition.—New York: United Bible societies, 1989.

Pierce, Larry. Tense Voice Mood.—Ontario: Woodside Bible Fellowship.

The New Bible Dictionary. Edited by J.D. Douglas. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Gower, Ralph. The New Manners and Customs of Bible Times. Chicago: Moody Bible Institute, 1987.

McDowell, Josh. More Evidence That Demands a Verdict, Vol 1. 2d. rev. ed. San Bernardino: Heres Life, 1981.

McDowell, Josh. Evidence That Demands A Verdict, Vol. 2. San Bernardino: Here’s Life Publishers, 1981.

Green, Jay P. Sr., editor and Translator. The Interlinear Bible. Lafayette, Indiana: Sovereign Grace Publishers, © 1986 by Jay P. Green, Sr.

Enhanced Strong’s Lexicon. Copyright 1995 Logos Research Systems, Inc.

George E. Wright, Floyd V. Filson, William F. Albright. The Westminister Historical Atlas to the Bible. Philadelphia: The Westminster Press, Copyright 1956 by W. L. Jenkins.

Rambsel, Yacov A. Yeshua - The Hebrew Factor. San Antonio: Messianic Ministries, Inc., 1996.

Ben-Yehuda, Ehud & Ben-Yehuda, Dora. Ben Yehuda's Pocket English-Hebrew Hebrew-English dictionary. New York, N.Y.: Pocket Books New York, © 1964 by Ehud Ben-Yehuda and Dora Ben-Yehuda.

Hewett, James Allen. New Testament Greek. Peabody, Massachusetts: Hendrickson Publishers, 1986.

Whitaker, Richard. The Abridged Brown-Driver-Brigg Hebrew-English Lexicon of the Old Testament [computer file] : from A Hebrew and English Lexicon of the Old Testament by Francis Brown, S.R. Driver and Charles Briggs, based on the lexicon of Wilhelm Gesenius / Richard Whitaker, editor.—electronic ed.—Oak Harbor WA : Logos Research Systems, Inc., 1997, © 1906.

Price, Randall. Secrets of the Dead Sea Scrolls. Eugene, Oregon: Harvest House Publishers, 1996.

Jeffrey, Grant R. Armageddon. Toronto, Ontario, Canada: Frontier Research Publications, © 1997 by Grant R. Jeffrey.

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Cairns, David. The Image of God In Man. London: Collins Clear Type Press, 1973.

Crabb, Lawrance J. Jr. Effective Biblical Counseling. Grand Rapids: Zondervan, 1977.

Nee, Watchman. The Spiritual Man. Volume 1-3. New York: Christian Fellowship Publishers, Inc, 1968.

Price, Randall. The Stones Cry Out. Eugene, Organ: Harvest House Publishers, Copyright © 1997 by World of the Bible Ministries, Inc.

Encyclopaedia Britannica, 15th edition, 1974

Hedrick, Gary. What The Bible Says About Homosexuality. San Antonio: The Christian Jew Foundation, 1995.

Penn-Lewis. Soul & Spirit. Fort Washington: Christian Literature Crusade, 1992.

Thayer, Joseph. The New Thayer's Greek-English Lexicon of the NT. Peabody, Mass: Hendrickson Publishers, 1981.

Metzger, Bruce M. The Text of the New Testament: its Transmission, Corruption, and Restoration. 3rd Edition. New York, N.Y.: Oxford University Press Inc., 1992.

Morris, Henry M. “The year 2000 and Bible Prophecy,” Back to Genesis. December 1999.

Morris, John D. “Where Was the Garden of Eden Located?,” Back to Genesis. December 1999.

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Jeffrey, Grant R. The Handwriting of God. Toronto, Ontario Canada: Frontier Research Publications, Inc., © 1997 by Grant R. Jeffrey.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. 2nd Ed. New York, NY: United Bible Societies, USA, 1998.

Aland, Kurt; Black, Matthew; Martini, Carlo M.; Metzger, Bruce M.; and Wikgren, Allen. The Greek New Testament. 4th Edition. New York, NY: United Bible Societies, USA, 1998.

Scanlin, Harold. The Dead Sea Scrolls & Modern Translations of the Old Testament. Wheaton, IL: Tyndall House Publishers, Copyright 1993 by Harold P. Scanlin. CD.

Greenlee, J. Harold. Introduction to New Testament Textual Criticism. Grand Rapids: William B. Eerdmans Publishing Company, 1964. 160 pp.

Würthwein, Ernst. The Text of the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Co., 1979.

Metzger, Bruce M. The Early Versions of the New Testament. Walton Street, Oxford: Oxford University Press, 1977.

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Aland, Kurt and Barbara. The Text of the New Testament, 2nd Edition. Grand Rapids, MI:William B. Eerdmans Publishing Company, 1989.

Free, Joseph P. Archaeology and Bible History. Wheaton, III.: Scripture Press, 1969.

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Jeffrey, Grant R. The Mysterious Bible Codes. Nashville, TN: Word Publishing, © 1998 Grant R. Jeffrey.

Rambsel, Yacov. The Genesis Factor. Lion’s Head Publishing, 2000.

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Jeffrey, Grant R. The Signature of God. Toronto: Frontier Research Publications, Inc., 1996.

Lockyer, Herbert. All the Divine Names and Titles in the Bible. Grand Rapids, MI: Zondervan Publishing House, Copyright © 1975 by Herbert Lockyer.

Nee, Watchman. The Latent Power of the Soul. New York: Christian Fellowship Publishers, Inc., 1972.

Hedrick, Gary. “The Sign of the Fig Tree,” Message of the Christian Jew. March-April 1996.

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(LC) Gray, John. The Legacy of Canaan. Leiden: Brill, 1957.

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(LRQ) Gringoire, Pedro [Baez-Camargo, Gonzalo]. Los Rollos de Qumran. Mexico: Edamex, 1979.

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(RQ) Revue de Qumran.

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(RSV) Revised Standard Version.

(SCKI) Parrot Andre. Samaria: The Capital of the Kingdom of Israel. New York: Philosophical Library, 1958.

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gl,P, Peleg meaning to divide, the great, great, great grandson of Shem who was the son of Noah. So named because in the year he was born the earth divided (plate techtonics). pr. name. Gen 10:25. gl'P;. 1/625.

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rp,gO Gopher, The name of a tree. masc. name. Gen 6:14. 1/141.

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M.H. Black, “The Printed Bible,” The Cambridge History of the Bible. The West from the Reformation to the Present Day (vol. 3; eds. S. L. Greenslade; Cambridge: Cambridge University Press, 1969), 408-75.

Wurmbrand, Richard. Voice of the Martyrs. September, 1998, p. 10.

Kelley, Page H. Biblical Hebrew An Introductory Grammar. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1992.

Bolozky, Shmuel. 501 Hebrew Verbs. Hauppauge, NY: Barron’s Educational Series, Inc., 1996.

Pfeiffer, Robert H. Introduction to the Old Testament. New York: Harper, 1941.

Vos, Howard F. Beginnings in the Old Testament. Chicago, Illinois: Moody Press, 1975.

Owens, John Joseph. Analytical Key to the Old Testament, Vol. 1 Genesis-Joshua. Grand Rapids, MI: Baker Books, 1989.

Owens, John Joseph. Analytical Key to the Old Testament, Vol. 2 Judges-2 Chronicles. Grand Rapids, MI: Baker Books, 1989.

Owens, John Joseph. Analytical Key to the Old Testament, Vol. 3 Ezra-Song of Solomon. Grand Rapids, MI: Baker Books, 1989.

Owens, John Joseph. Analytical Key to the Old Testament, Vol. 4 Isaiah-Malachi. Grand Rapids, MI: Baker Books, 1989.

Kang, C.H.; & Nelson, Ethel R. The Discovery of Genesis. St. Louis, MO: Concordia Publishing House, 1979.

Jones, Floyd Nolen. The Chronology of the Old Testament, 15th Edition. Green Forest, AR: Master Books; Copyright © 2004 by Floyd Jones Ministries, Inc.

Keil, C.F. Commentary on the Old Testament, translated by James Martin. Grand Rapids, MI: Eerdmans Pub. Co., 1976.

Anstey, Martin. The Romance of Bible Chronology. London: Marshall Bros. 1913.

Lindsey, Hal. The Everlasting Hatred the Roots of Jihad. Murrieta, CA: Oracle House Publishing, 2002.

!yhila> j'Wr Ruach-Elohim, Spirit-Elohim. A Name of God and third Person of the Trinity, 7307a; from j'Wr, 7307, and !yhiloa> Elohim, 430. 31/CD, 37/CD, 42/CD.

hw:hy]Aj'Wr Ruach-Yehovah, Spirit-Yehovah. A Name of God and third Person of the Trinity, 7307b; from j'Wr Spirit, 7307, and hw:hoyÒ Yehovah, 3068. 31/CD, 37/CD, 42/CD.

uJpovstasi" 1) essence, substance, the real nature of a thing; Hebrews 1:3 used of Christ stating that He is of the very essence of God meaning of the real nature of that to which reference is made in contrast to the outward manifestation, it refers to the fact of the Divine essence of God existent and expressed in the revelation of His Son. While the American version of the Bible translates this person this english translation was not given to it until the 4th century A.D. Most earlier English versions used the word substance. In Hebrews 11:1 it has the meaning of confidence, assurance meaning to give substance to. 2) a standing under; a taking of a thing upon one's self. 3) an assumed position, an assumption of a specific character, 2 Cor 11:17. 3) an engagement undertaken with regard to the conduct either of others, a vouching, 2 Cor 9:4, or of one's self a pledged profession, Heb 3:14. 4) the foundation of hope, confidence, assurance, an inner assurance, mental knowing of a truth or fact, the gift of faith and knowledge manifested (1 Cor 12:8-9), Hebrews 11:1. Noun: feminine singular nominative, 5287; from uJpov under, 5259, & i{sthmi to make to stand, set, place; to fix, appoint; to establish, confirm, 2476. 2/419, 28/CD, 31/CD, 37/CD.

!Egwv Eijmi I Am, Jesus declaring that he is Yehovah, hw:hoyÒ, 3068, the God of Moses, using the Greek Septuagint form for Yehovah. God’s name given to Moses on Mt. Siani in Exodus 3:14, 1473a; from Ejgwv I, 1473, & Eijmiv to be, to exist, 1510. John 8:24. 26/CD, 28/CD, 31/CD, 37/CD.

Martin, Walter R. The Kingdom of the Cults. Minneapolis: Bethany Fellowship, Inc., Publishers, 1965.

Karl Scheffrahn and Henry Kreyssler. Jesus of Nazareth: Who Did He Claim to Be? Dallas: Pat Booth, 1968.

Barnes, Albert. Notes On the New Testament, "Matthew and Mark". Grand Rapids: Baker Book House, 1949.

Morison, Frank. Who Moved the Stone? London: Faber and Faber Ltd., 1958.

Felder, Hilarin. Christ and the Critics. Translated by John L. Stoddard. London: Burns Oates and Washburn Ltd., 1924.

Lewis, C.S. Mere Christianity. New York: The Macmillan Company, 1952.

Keil, C. F.; and Delitzsch, F. Commentary of the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Co., 1983.

proskunevw 1) to worship, admire, do homage to God, men or demons, idol worship; Matthew 4:10, John 4:20-21, Hebrews 1:6. 2) to do reverence or homage by kissing the hand; in N.T. to do reverence or homage by prostration; Matthew 2:2, 8, 11; 20:20; Luke 4:7; 24:52. 3) to bow one’s self in adoration, Hebrews 11:21. Verb: 1 person singular, 4352; from prov" in relation to, in respect to, with reference to, 4314, & a probable derivative of kunevw meaning: to kiss; Enhanced Strongs: kuvwn to kiss, like a dog licking his master’s hand, 2965. 2/350, 28/CD, 31/CD, 37/CD.

Leviticus 10:6, 21:10.

Leviticus 24:10-16.

eijkwvn 1) exact-image, likeness, Colossians 1:15. 2) a material image, likeness, effigy, Matthew 22:20; Mark 12:16. Noun: feminine, singular, nominative, 1504; from ei[kw, 1503. 2/117, 5/509/8, 28/CD, 31/CD, 37/CD.

ajpauvgasma a reflected brightness in that Jesus perfectly reflects the Majesty of God without error or blemish, thus, radiance. Noun: neuter singular nominative, 541; from ajpov from, away from, hence, it variously signifies departure, distance of time or place, 575, & aujgavzw, 826, to be bright, shine forth, give light. intrans. Heb 1:3. 2/36, 26/CD, 28/CD, 31/CD, 37/CD.

carakthvr exact-image, an impress, the exact expression (the image) of any person or thing, marked likeness, precise reproduction in every respect; an instrument used for engraving carving; the mark stamped upon an instrument. Noun: masculine, singular, nominative, 5481; from the same as cavrax a pale or stake, a palisade, 5482. Heb 1:3. 2/435, 4/913, 28/CD, 31/CD, 37/CD.

hw:hy] &a'l]m' Angel of Yehovah. Often in the Old Testament these are appearances of God on earth as a man known as Theophanies. God walked with Adam and Eve in the garden. But after the fall they only heard His voice (Gen 3:8) as Cain did (4:6). Yehovah appeared to Abraham by the oak of Mamre (Gen 18). Jacob saw Him in a dream (Gen 28:10-17). God usually appeared to men in dreams exept with Abraham. In Genesis 18 Abraham bowed and worshiped the Angel of Yehovah addressing him as “Yehovah”. This Angel of Yehovah said to Abraham that He was yD;v'-la, El-Shaddai, El-Almighty, God-Almighty, Genesis 17:1; thus we read in Genesis 18:17, “Yehovah said, ‘Shall I hide from Abraham what I am about to do?” It is to this angel, Yehovah, that Abraham intercedes for Sodom. Thus we read in Genesis 19:24, “Then Yehovah rained on Sodom and Gomorrah brimstone and fire from Yehovah out of heaven.” Here we have a clear distinction made between the visible Yehovah on earth and the invisible Yehovah in heaven. The visible Yehovah was the pre-incarnate Jesus Christ making an Old Testament appearance on earth to whom the invisible Yehovah in heaven, God the Father, committed all judgment. It was the visible Yehovah who promised Abraham and Sarah a son and that through his seed, referring to a future descendent Jesus Christ, that all the nations of the earth would be blessed. A compound name of God referring to His appearing as a man on earth in old testament times, 4397b; &a;l]m' angel, minister, 4397, & hw:hoyÒ Yehovah, 3068. Gen 16:7-13; 22:10-12, 15-18; 28:10-17; 31:11-13; Exodus 3:1-6; 13:21-22; 14:19; Joshua 5:13; Judges 2:1-3; 6:11-14; 13:1-22; Isaiah 6:1-8. 31/CD, 37/CD, 42/CD.

!yhila>h; &a'l]m' Angel-of-Elohim, Angel-of-God. A compound name of God, 4397a; from &a;l]m' angel, minister, 4397, & !yhiloa> God, 430. Exodus 14:19. 31/CD, 37/CD, 42/CD.

Christian Reformed Church.

hy<h]a, rv,a} hy<h]a, I-AM-WHO-I-AM. God's Declaration about Himself, 1961f; from hy<h]a, I am, 1961, & rv,a} who, 834. Exodus 3:14. 31/CD, 37/CD, 42/CD.

Geisler, Norman L.; Saleeb, Abdul. Answering Islam. Grand Rapids, MI: Baker Books, © 2002 by Norman L. Geisler.

Geisler, Norman L. Systematic Theology, Vol 1, “Introduction, Bible.” Minneapolis, MI: Bethany House; Copyright © 2002 by Norman L. Geisler.

Geisler, Norman L. Systematic Theology, Vol 2, “God, Creation.” Minneapolis, MI: Bethany House; Copyright © 2003 by Norman L. Geisler.

eJtoimasiva, a", hJ 1) preparation. 2) preparedness, readiness, Eph 6:15. Noun: feminine singular nominative, 2091; from eJtoimavzw to make ready, prepare, 2090. 2/171, 26/CD, 28/CD, 31/CD, 37/CD.

Harrison, R.K. Introduction to the Old Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1970.

hr;wTo, hr;To Torah meaning: instruction, law, or direction. It refers to the Pentateuch a hebrew word meaning: five volumed which refers to The first five books of the Bible written by Moses; also known as the Law, or the Law of Moses, the Mosaic Law. Noun: femine singular, 8451; from hr;y: to teach, throw, shoot, cast, 3384. Exodus 13:9, 1 Kings 2:3, Nehemiah 8:2. 1/346, 31/CD, 37/CD, 42/CD, 50/957.

lae El meaning: God, the one true God: Yehovah, 3068; God the mighty one, strong; mighty men, men of rank, mighty heroes; angels; god, false god, demons, imaginations; mighty things in nature; strength, power. This word has cognate forms in other Semitic tongues, and is the general term for God in the widest sense, true or false, or even an image treated as a god as in Gen 35:2, “Put away the foreign els which are among you”. Because of this general character it is frequently associated with a defining adjective or predicate. For example, in Deut 5:9 we read, “I Yehovah your-Elohim am a jealous El,” or in Genesis 31:13, “the El of Bethel”. Noun: masculine, 410; shortened from lyIa', 352. Gen 35:1. 1/12, 5/411/2, 32/CD; 31/CD, 37/CD, 42/CD.

Hedrick, Gary. “The Hebrew Names of God,” Message of the Christian Jew. January-February 1996.

yD'v'Alae El-Shaddai, God-Almighty, God-who-is-Enough, God-who-is-Sufficient; the Almighty, All-Sufficient, Omnipotent El. Genesis 17:1 states “And when Abram was a son of ninety-nine years, Yehovah appeared to Abram and said to him, I am El-Shaddai; walk before Me, and be blameless.” God used this same title when he appeared to Jacob and to Isaac. El-Shaddai occurs 8 times in the Old Testament. Shaddai is found 31 times in the Book of Job and 9 times in other parts of the Old Testament. Equivalent expressions appear about 10 times in the New Testament: 2 Cor 6:18, Rev 1:8, 4:8, 16:14, 19:6. The term Almighty is used through Scripture about 60 times and is applied only to God, and often in contrast to the lack of power of the heathen gods. The first reference in Gen 17:1 tells of God’s all sustaining power and grace for those who put their trust in Him. The last reference in the Book of Rev 19:15 reveals God’s all consuming wrath and judgment upon those who despise and reject His grace and mercy. What does El Shaddai mean? The most common view is that shaddai comes from a similar-sounding Akkadian word meaning “mountain” or “breast.” If El Shaddai means “the Mountain God,” they would say it speaks of the majesty and grandeur of God. If it means “Breast of God,” they would say it speaks of God as the One who nurtures and sustains His People. Strong's Exhaustive Concordance, says shaddai comes from the primitive Hebrew root shadad meaning “to deal violently with, despoil, devastate, ruin, destroy, or spoil.” Which one is right? Joseph Azreil, an Orthodox Jewish rabbi in Israel recognized as an expert Hebraist and Torah scholar states that Shaddai means “sufficiency.” Therefore, El Shaddai means “the God Who Is Enough.” When Jewish parents have had enough of the noiseness of their children, they will say in Hebrew: “Dai, dai!” which means “Enough, enough!” So El Shaddai is “the God Who Is Enough” (See Genesis Commentary 17:1. A compound name of God, 410c; lae El, God, 410; & yD'v' Almighty, 7706. Gen 17:1, Ezek 10:5. 31/CD, 37/CD, 42/CD, 73/12-15.

!yhiloa> Elohim 1) When referring to the God of the Bible, Elohim is a singular plural universal term for God meaning: These-are-El (lae El meaning God, 410), These-are-God. Rabbi Bechai, in his commentary on Genesis 1:1 (p. 1, col. 2) explains that the word !yhiloa> Elohim is compounded of two words, !h these, and la God. Together they mean “These are God,” thus indicating the Triune nature of God. The plural is expressed by the letter yod ( y). In Genesis 1:1 it is treated as a singular noun because it is followed by a singular verb ar;B; (He Created) in which is the first indication of the Triune nature of God in the Bible. It is not referring to 3 individual gods meaning 1 + 1 + 1 = 3 gods as is taught in Mormonism; but of one God of one essence manifested in three persons that are 1 x 1 x 1 = 1 God; thus why it is used in Deuteronomy 6:4 “Hear, O Israel! Yehovah our-Elohim, Yehovah is One!” It refers to the one and only True God, and in English versions of the Bible is inadequately rendered “God”. Like its English equivalent, it is, grammatically considered, a common noun, and conveys the notion of all that belongs to the concept of deity, in contrast with man (Num 23:19) and other created beings. It is appropriate to cosmic and world-wide relationships, Genesis 1:1, because there is only one supreme and true God, and he is a Person. Elohim also approaches the character of a proper noun, while not losing its abstract and conceptual quality. 2) the term elohim when followed by a plural verb means gods and at times in the Bible is used when referring to pagan gods, judges, the great, the mighty, and some times angels. Noun: masculine singular plural, 430; plural of H'wloa>, 433. 1/28, 26; 32/CD; 5/412/4; 31/CD, 37/CD, 42/CD, 58/99.

hw:hoyÒ Yehovah, German pronunciation Jehovah. This is the proper eternal forever name of the one and only true God given to Moses by God on Mt. Siani, Exodus 3:14, meaning I Am that I Am, the existing One, 3068; from hy:h; to be, exist, 1961. God says of this name of His in Exodus 3:15 “This is My name forever, and this is My memorial-name to all generations;” Thus why when Yehovah in time in addition to His Divine nature took on a human nature the angel named him Yeshua, H3091 and G2424, which means Yehovah is Savior because as the angel said to Joseph in Matthew 1:21 “For it is He who will save His people from their sins.” In early Jewish history, Jewish Myth decided saying God’s name was too sacred, Titus 1:13-14. Therefore when reading the Hebrew text they would substitute hw:hoyÒ Yehovah with yn:doa} Adonai meaning my-Lord, 136. As a result, later when Masoretic scholars began to supply vowel points to the Hebrew Masoretic Text, they applied the vowels of yn:doa} Adonai to the consonants of hw:hoyÒ resulting in the pronunciation of Yehovah, thus why this translator chooses to translate it Yehovah based on the Masoretic text so as not to lose the meaning of the text to the English reader, and to distinguish it from Adonai meaning Lord and Elohim meaning God. The Hebrew grammarian Page H. Kelley explains regarding this “If there had been no need to avoid pronouncing hwhy, it would most likely have been pointed hw<h]y" and thus read as Yăhvěh. The curious attempt to transliterate the hybrid form hw:hoyÒ as ‘Yehovah’ (or ‘Jehovah,’ since ‘y’ was missing in the German language) was not made until the time of the Protestant Reformation.” Many times in the Hebrew text the divine names hwIhyÒ yn:doa} appear together meaning Adonai-Yehovah, 136a, Gen 15:2. Since in the Masoretic text it would be awkward to pronounce them together as Adonai-Adonai, Masoretic scholars chose to point hwhy Yehovah with the vowels of !yhiloa> Elohim, 430. This results in the form hwIhoy> Yehovah, later simplified to hw:hyÒ meant to be pronounced as Elohim. This is why translators in the modern english versions translate, incorrectly and thus lose the meaning of the text, Yehovah as LORD when in the Adonai form and as GOD when in the Elohim form, and why they translate hwIhyÒ yn:doa} Adonai Yehovah as Lord GOD. In the Greek Septuagint and in the N.T. Yehovah is expressed: Ejgwv Eijmi Ego Eimee meaning I Am, 1473a, to signify God’s name Yehovah since egwv by itself means I-am. Jesus often used this expression referring to Himself as Yehovah: John 8:24, 8:58, 13:19. From Ejgwv I, 1473, & Eijmiv to be, to exist, 1510. 1/171, 2/114, 118; 42/CD; 26/CD; 28/CD; 31/CD; 37/CD; 254/32.

hy:[]v'yÒ, Why:[]v'yÒ Isaiah meaning Salvation of Yah or Yah has saved. 1) Isaiah the major prophet, (750-642 BC+ during the reign of Jotham, Ahaz, Hezekiah & Manasseh) son of Amoz, who prophesied concerning Judah and Jerusalem during the days of kings Uzziah, Jotham, Ahaz, and Hezekiah of Judah; author of the prophetic book by his name; tradition has it that he was sawn asunder in the trunk of a carob tree by king Manasseh and that this is the incident referred to in Heb 11:37. 2) Son of Hananiah, brother of Pelatiah, and grandson of Zerubbabel. 3) A Benjamite. 4) One of the 6 sons of Jeduthun. 5) Son of Rehabiah, a descendant of Moses through Gershom, and an ancestor of a Levite treasurer in the time of David. 6) Son of Athaliah and chief of the house of Elam who returned with Ezra. 7) A chief of the descendants of Merari who returned with Ezra. Personal name masculine, 3470; from [v'y: to save, 3467, & Hy: Yah shortened form of Yehovah; 3050, 3068. 1/358, 31/CD, 37/CD, 42/CD.

hy:m]r]yI, Why:m]r]yI Jeremiah meaning: Whom-Yehovah-has-appointed. 1) The major prophet the Book of Jeremiah is named after who was the son of Hilkiah of the priestly family in Anathoth, Jer 1:1. 2) a man of Libnah and father of Hamutal the wife of king Josiah. 3) a Gadite who joined David at Ziklag. 4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh. 5) a Gadite and warrior of David. 6) a warrior of David. 7) a priest who joined Nehemiah in the covenant ceremony. 8) father of Jaazaniah the Rechabites. Personal noun: masculine singular, 3414; from !Wr to rise, rise up, 7311 & Hy: Yah, 3050, which is a shortened form of hw:hoyÒ Yehovah, 3068, the personal name of God given to Moses. 1/684, 31/CD, 37/CD, 42/CD.

['WvwhoyÒ, ['vuwhoyÒ Yeshua, Yehoshua or Yoshua (Joshua) meaning Yehovah is Savior. 1) Joshua the son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel who also led the conquest of Canaan into the promised land. 2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it. 3) son of Jehozadak and high priest after the restoration. 4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem. Personal Noun: masculine singular, 3091; from hw:hoyÒ Yehovah, 3068 and [v'y: to save, 3467. 1/172, 31/CD, 37/CD, 42/CD.

jIhsou'", ['Wvwhoy Jesus meaning: Yehovah is Savior, Jesus is Yehovah our Savior. Personal name masculine singular nominative, genitive, dative & vocative, 2424; of Hebrew origin , ['Wvwhoy Yeshua, 3091, a compound word: h['Wvy, [v'y: meaning: to save, be saved, be delivered, 3467, & h/;hy] Yehovah, 3068, God's name He gave to Moses meaning I Am that I Am. Matthew 1:21. 2/200, 5/541, 28/CD, 31/CD, 37/CD.

rx,yE 1) to form, frame, imagination, mind. 2) conception, thought, purpose, intent. noun: masculine singular, 3336; from rx'y:, 3335. Gen 6:5, Isaiah 26:3. 1/339, 5/367/2, 31/CD, 37/CD, 42/CD.

al,P, 1) Wonderful a designated name of Jesus in Isaiah 9:6 (9:5). 2) Something Wonderful, a miracle; anything wonderful or singular; hard to be understood, God’s dealings with His people; the testimonies of the Law. Noun: masculine singular, 6382. Isaiah 9:6 (9:5). 1/625, 5/1067/3, 31/CD, 37/CD, 42/CD.

$[ewyO Counselor, a designated name of God, Isaiah 9:6. Verb: qal participle, active masculine singular, 3289a; $['y:, 3289. Isaiah 9:6 (9:5). 1/332, 5/205/2, 31/CD, 37/CD, 42/CD.

r/BGI lae El Gibbor meaning: El-Almighty, God-Almighty. A designated name of God, 410a; from lae meaning El, Strong, God the mighty one, 410, & r/BGI meaning almighty, strong, valiant, 1368. Isaiah 9:6 (9:5). 1/12, 130; 5/411/2, 661/2; 31/CD; 37/CD; 42/CD.

d['ybia} Father-of-Eternity. A designated name of Jesus Christ, 1a; from ba; Father, 1, and d[' eternity, everlasting, 5703. Isaiah 9:6 (9:5). 1/3, 1, 587; 5/331, 308; 31/CD; 37/CD; 42/CD.

!wlv;Arc' Prince-of-Peace. A designated name of God, 8269a; compound name: rvo prince, 8269, and !wlov; Peace, 7965. Isaiah 9:6 (9:5). 1/739, 717; 5/776/15, 736/2; 31/CD; 37/CD; 42/CD.

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