The Namw YHWH Part 1

This study covers several aspects of the name dedi ; it is broken up into 3 parts: Part 1 covers the use in Scriptures; Part 2 covers ancient archaeology; Part 3 covers the history of disuse due to idolatry; the ban on His name after the exile and substitutions for it; the hiding of it by the Soferiym [Scribes], etymology of foreign substitutions and syncretism. As you read and study, you will begin to see that the situation concerning the name dedi, is not to be treated lightly. Increasingly, there seems to be a grassroots movement to return to the foundation/basics of faith in dedi, as His ruach [breath, spirit] draws us to Him in truth, and we come to Him, through the only Door possible, His Son Yahusha`; we see a Creator, Melek [King], Father that we have not known before. I pray that you will be given a spirit of wisdom, understanding and revelation, that you would know Him better.

The first thing that readers of English, with little, to no understanding of Hebrew needs to know, is the English transliteration of the name dedi. Transliteration means to take each sound in a word, foreign to your tongue, and produce it in your alphabet. This does not translate meaning, but sounds. Also, Hebrew is written from right to left. Therefore, the first letter of the name dedi, is the apostrophe looking letter called Yod - i . It is transliterated as a Y. The second and fourth letter is a Hey - d. This is transliterated as an H. The third letter is a Waw - e, and is transliterated as a W. So, if you place the consonants in the name dedi, in English, and place them in the order from left to right for English readers, you would end up with YHWH. The consonants of Hebrew were written, but not all the vowels were, originally. Some were signaled and understood. For fear of the Yahudiym [Jews] during the Diaspora (the dispersion of the Yahudiym), losing the ability to read and speak Hebrew, which was not the common tongue any longer but simply used for religious assembly and study, the Qaraiy [Karaites] developed a vowel pointing system, which was improved by Masoretic Scribes around the year 500 CE. With the vowel points to YHWH, the name is transliterated YaHuWeH. Some believe it to be Yahweh. I will cover this difference later in the study. From now on, I will be rendering the name dedi, as YHWH.

Use in Scriptures

In Bereshiyth [Genesis], we see the first recorded instance of a person calling on the name YHWH. After Qayin [Cain] kills Hebel [Abel], Adam lies with Chawwah [Eve] again and another son is born to them, named Sheth. And to Sheth a son was born and he was named Enosh. Bereshiyth 4:26c, "at that time he (enosh) began to call on the name YHWH." The next account listed is that of Abram. This is after he is called out of Haran and moves to the land of Kenaan [Canaan]. Bereshiyth 12:8, "and from there he (abram) moved to the mountain east of beyth el, and he pitched his tent, with beyth el on the west and ay on the east. and he built there an altar to YHWH and called on the name YHWH." Bereshiyth 13:4b refers to this instance and says that Abram again goes to this altar and calls on the name YHWH. After the events of rescuing Lot and meeting Malkitsedeq, the King of Shalem, YHWH appears to Abram in a vision, recorded in Bereshiyth 15: 7, " and he said to him (abram), 'i am YHWH, who brought you out of ur kasiddiym [chaldeans], to give you this land to inherit it.' " Again, in Bereshiyth 21:33, Abraham calls on the name YHWH, while in Beer Sheba. Even Hagar, Saray's maidservant used the name YHWH, recorded in Bereshiyth 16:13. As did Abraham's son, Yitschaq [Isaac] in Bereshiyth 26:25, "and he (yitschaq) built there an altar, and he called on the name YHWH, and he pitched there his tent, and the servants of yitschaq dug there a well."

It is a very common practice, in ancient Semitic cultures, to incorporate a deity's name as part of their own. Here is a list of names, that included the name YHWH, prior to to the time of Mosheh. Some of the names bear the later contracted form of Yo from Yahu. This contracted form did not occur until after the exile. Earlier writings bearing the contracted form show the hand of a later scribe.

Yahukebed - YHWH's honor, the mother of Mosheh, Shemoth [Exodus] 6:20

Yahusef - YHWH add, the son of Yaaqob and Rachel, Ber. [Gen.] 3:24

Yahudah -YHWH praise, son of Yaaqob and Leah, Ber. 29:35

Yahuash - YHWH's fire, son of Beker, before Mosheh, I Dibrey HaYamiym

[Chronicles] 7:8. (Though the time listed is earlier, Dibrey was written after the exile.)

AbiYahu - my father is YHWH, son of Beker, before Mosheh, I Dibrey HaYamiym 7:8

AchiYahu - brother of YHWH, son of Yerachmeel, before Mosheh, I Dibrey HaYamiym

2:25

All of these names are of people that are recorded prior to Mosheh and the encounter he had with YHWH, on Mountain Siynay [Sinai]. This shows that YHWH was in use and not an entirely forgotten name.

The next segment of history is that of Mosheh [Moses]. After 430 years of Yisrael in Mitsrayim [Egypt] (according to the text), YHWH uses Mosheh to deliver His people from bondage. The use of the name YHWH, in a foreign land, filled with idolatry, must have stopped at some point or at least slowed, because YHWH has to introduce Himself to Mosheh. Shemoth [Exodus] 3:14,15, "and YHWH said to mosheh , 'i am that which i am. [ehyeh asher ehyeh]' and he said, 'so you will say to the sons of yisrael, "i am [ehyeh] has sent me to you." ' and YHWH said further to mosheh, 'now you are to say to the sons of yisrael, "YHWH, elohey of your fathers abraham, yitschaq [isaac], and yaaqob [jacob], has sent me to you. this is my name forever, and this is my memorial for generation to generation." ' " Shemoth 6:3, " 'and i appeared to abraham, to yitschaq, and to yaaqob as hashadday [the almighty]. and my name, YHWH, was not well known (famous) to them.' "

Some translations have "not known" instead of "well known (famous)" in Shemoth [Exodus] 6:3. The difference lies in the Hebrew. The Hebrew word for know is yada. The word used here is nodaathiy, whose root is yada. This word is used frequently for well known or famous. Obviously, you cannot say that His name was not known, since the previous Scriptures clearly show that Enosh, Abraham, Hagar and Yitschaq all called on the name YHWH and that there were others before the time of Mosheh that had the Yahu prefix or suffix in their name. The point was that the name YHWH was not famous.

Continuing with Mosheh, we see the account of YHWH revealing Himself to Mosheh. Shemoth [Exodus] 33:19,20, " and he said, 'i will pass all my goodness before your face, and i will proclaim the name YHWH before your face. and i will show my favor to whom i favor and i will show mercy to whom i show mercy.' but he said, 'you are unable to see my face, for no man may see me and live.' " Later in Shemoth 34:5, "and YHWH descended in a nimbus cloud (these are the dark storm clouds) and stood beside him (mosheh) there, and proclaimed the name YHWH." YHWH treated Mosheh as a friend and part of that close relationship, was to have the name YHWH revealed to him, by YHWH Himself.

YHWH is not a name ascribed to just any deity or as some look at it, the deity of the Ibriym [Hebrews]. YHWH is the only One. There is no other. All the other elohiym [mighty ones] are false and amount to nothingness. The following Scriptures are just a sampling of those that describe who YHWH is, in relation to His name. Amos 4:13, " 'for, look, he who forms mountains and creates the wind and declares to man what his thought is, he who makes the dawn darkness, and treads on the high places of the earth; YHWH, elohey tsebaoth, is his name.' " YeshaYahu [Isaiah] 54:5, " 'for your maker is your husband; YHWH tsebaoth is his name; and your redeemer is the holy one of yisrael; he is called the god of all the earth.' " Thehillah [Psalm] 124:8, " ' our help is in the name YHWH, the maker of the heavens and earth.' " Shemoth [Exodus] 15:3, " ' YHWH is a man of battle; YHWH is his name.' " Mishley [Proverbs] 18:10," ' the name YHWH is a tower of strength, the righteous runs into it and is set on high.' " YeshaYahu 47:4, " ' our redeemer; YHWH tsebaoth is his name, the holy one of yisrael.' " HaDebariym [Deuteronomy] 32:3, " ' because i will proclaim the name YHWH and ascribe greatness to our elohay.' " We see Him as Creator, Husband, Warrior, Most High, Set-Apart One, Redeemer, a strong tower, Great and Head of the heavenly armies. As I said, these are just a small sampling of the awesomeness of the One who bears the name YHWH.

The name YHWH was not to be thrown about lightly. When He chose Abraham to be a people set-apart, He made a beriyth [covenant] with the descendants of Abraham through Mosheh. Wayyiqra [Leviticus] 22:32,33, " 'and do not defile my set-apart name, and i will be set-apart among the sons of yisrael. i am YHWH, who sets you apart, who brought you out of the land of mistrayim [Egypt], to be to you elohiym. i am YHWH.' " Within the set-apart people of Yisrael, YHWH further set-apart the tribe of Lewiy [Levi]. HaDebariym [Deuteronomy] 10:8, "at that time YHWH separated the tribe of lewiy to bear the ark of the beriyth of YHWH, to stand before YHWH, to serve him, and to bless in his name, to this day." Wayyiqra [Leviticus] 22:2, " 'speak to aharon and his sons, that they separate themselves from the set-apart offerings of the sons of yisrael, and that they do not defile my set-apart name in what they set-apart to me. i am YHWH.' " Wayyiqra 21:6, " 'they are set-apart to YHWH and do not defile the name YHWH, for they bring offerings of YHWH made by fire, and the bread of YHWH and it will be set-apart.' " The tribe of Lewiy was called to a higher level righteousness because they were responsible for the ministry, service to YHWH. They were the Kohaniym [Priests] of YHWH.

Bearing His Name

Here is the famous blessing of the Kohaniym [Priests] on the people of Yisrael. BeMidbar [Numbers] 6:23-27, " 'speak to aharon and his sons, saying, "this is how you bless the sons of yisrael. say to them: 'YHWH bless you and guard you; YHWH make His face to shine upon you, and show favor to you; YHWH lift up his face upon you, and give you shalom.' " so they will put my name on the sons of yisrael, and i myself will bless them.' "

This bearing the name YHWH came with restrictions, of course. There was a certain standard of speech and living that went with being the sons of Abraham, the chosen people of YHWH. Wayyiqra [Leviticus] 19:12, " 'and do not swear falsely by my name and so defile that which is the name YHWH. i am YHWH.' " In this case, the defiling of His name is not to swear by It, but to swear by It and not fulfill your vow, thereby bringing dishonor to His name. We have cut a covenant with YHWH, to be His people. That makes us walking, talking, breathing representatives of Him. If we live and speak unrighteously; get a reputation of being dishonorable; how does that reflect on Him? Poorly! That is how we defile His name. HaDebariym [Deuteronomy] 5:11, " 'you do not bring the name YHWH to nothing, for YHWH does not leave him unpunished who brings his name to nothing.' " Shemoth [Exodus] 20:7, " 'you do not carry (bear) the name YHWH for nothingness (worthlessness), for YHWH does not cleanse whoever carries (bears) his name for nothingness (worthlessness).' "

We are to live our lives and speak righteously, to bring honor to His name, not dishonor. It is kind of like the people that call themselves “Christians” and have fish or some other emblem on their bumper, then speed and threaten and cuss as they drive. People mock those drivers as being hypocrites. Or the “ProLifer" that bombs an abortion clinic, or whose daughter gets an abortion. Or the preachers that are caught committing adultery. Or the Rabbis that teach mysticism or Buddhism. Or the professing Jews that eat pork, shellfish or meat with its lifeblood still in it. Or the Muslim that drinks alcohol or one who is a believer of peace and then sets off bombs. These are just a handful of examples of people that profess a certain religion and have certain morals, that set themselves apart from the “heathen”, then become hypocrites in the eyes of others, and brings dishonor to the One they profess to follow. Likewise, the person who truly bears the name YHWH, cannot live in such a way, or it will defile the name YHWH and make His name as nothingness in the eyes of the Goyim [gentiles]. We are called to be set-apart and must live as such. To distinguish clean from the unclean and become righteous representatives of YHWH.

YHWH meant His name to be a blessing for those that call on Him with a circumcised heart. As I have already listed, the Kohaniym [priests] were to bless the people in His name. In the book of Ruth, which takes place in the time of the judges, we see Boaz blessing his workers. Ruth 2:4, "and see, boaz had come from beyth lechem, and said to the reapers, 'YHWH be with you.' and they answered him, 'YHWH bless you.' " Even Dawiyd used the name YHWH as a blessing. II Shemuel [Samuel] 6:18, "and when dawiyd had finished bringing burnt offerings and shalom offerings, he blessed the people in the name YHWH tsebaoth." The name YHWH was clearly not banned here, to where only the Kohen Gadol [High Priest] used it, and then only on Yom HaKippuriym, once a year. Dawiyd even did battle in the name YHWH. I Shemuel 17:45, "but dawiyd said to the felishthiy [Philistine], 'you come to me with sword and with a spear, and with a javelin. but i come to you in the name YHWH tsebaoth, elohey of the armies of yisrael, whom you have reproached.' "

We are clearly to use the name YHWH; to call upon His name, praise His name, bless others in His name and when directed by YHWH, to do battle in His name (I am not advocating going around and having a “crusade” or a “holy war”, in the name YHWH. Our battle now, is not against flesh and blood, but against rulers, authorities, powers and spiritual forces of evil. Ephesians 6) I love Thehillah [Psalm] 118:10-14, " 'all the goyim [Gentiles - uncircumcised] surrounded me, in the name YHWH i will cut them off. they surrounded me, yes, they surrounded me; in the name YHWH will i cut them off. they surrounded me like bees; they were extinguished like burning thorns; in the name YHWH i will cut them off. pushing, the enemy pushed me to fall, but YHWH helped me. YHWH is my strength and my song, and he has become my deliverance.' " Also Thehillah 149:6-9, "let the exaltation of YHWH be in their (the Chasiddiym-devout ones of YHWH) mouth, and a two-edged sword in their hand, to execute vengeance on the goyim, punishment on the peoples; to bind their kings with chains, and their nobles with iron bands; to execute on them the written judgment; a splendor it is for all his chasiddiy. Halleluyah." This is real spiritual warfare!

There are a number of passages, that declare what will happen to those that do not call on the name YHWH. Here are a few. HaDebariym [Deuteronomy] 28:58, 59, " 'if you do not guard to do all the words of this thorah, that are written in this book, to fear this honored and awesome name, YHWH, then YHWH will bring upon you and your descendants extraordinary plagues, great and lasting plagues, and grievous and lasting sicknesses.' " Thehillah [Psalm] 79:6, " 'pour out your wrath on the goyim [Gentiles] who have not known you, and on the kingdoms that have not called on your name.' " It is just as harsh for the one who blasphemes the name YHWH. Wayyiqra [Leviticus] 24:16, " 'and he who blasphemes the name YHWH will certainly be put to death, and all the congregation certainly stone him, the stranger as well as the native. when he blasphemes the name, he is put to death.' "

Because of the honor and awesomeness of the name YHWH, because of the fear that should be there to not misuse it, because of the power that we go forward in, in that name, we should be as it says in HaDebariym [Deuteronomy] 28:10, " 'and all the peoples of the earth will see that the name YHWH is called upon you, and they will be afraid of you.' "

Substitute Names

Some people like to add tags to the name YHWH. Tags to embellish or add character. After a time, these embellishments or tags, became the only name or title they called YHWH. For example, El or Elohiym. Let’s take a look at some references and see how these terms are defined.

Encyclopedia Judaica – “The oldest Semitic term for God is el (corresponding to Akkadian ilu(m), Canaanite el or il, Arabic el as an element in personal names). The etymology of the word is obscure. It is commonly thought that the term derived from a root yl or wl, meaning ‘to be powerful’. But the converse may be true; since power is an element in the concept of deity, the term for deity may have been used in the transferred sense of ‘Power’.

In Akkadian, ilu(m), and plural ilu and ilanu, is used in reference to any god, as well as to divine beings in general; but it is not employed as the personal name of any god. In Ugaritic Canaanite, however, il occurs much more frequently as the personal name of the highest god el, than as the common noun “god” (pl., ilm; fem., ilt). In the Ugaritic myths, El is the head of the Canaanite pantheon, the ancestor of the other gods and goddesses, and the creator of the earth and its creatures; but he generally fades into the background and plays a minor role in the preserved myths.”

The Universal Jewish Encyclopedia - "El, which occurs 217 times in the Bible, is the general Semitic term for god. Originally it was used principally in connection with the name of a divinity to indicate its sacred character; thus the Assyrians always prefixed the corresponding term ilu before such names as Marduk, Asshur and the like, even though they occurred in combinations such as names of human beings (thus Merodach-baladan was written ilu Marduk-abal-idin). The most probable derivation of El is from a root meaning 'to be strong'; others have suggested a root meaning 'to lead.' The use of El as a divine name is confined almost entirely to poetry, where it was probably chosen as more suited to metrical forms than the other names of God."

Comprehensive Etymological Dictionary of the Hebrew Language –

el- “ god, of uncertain etymology. Related to Phoenician el, Samaritan el, Ugaritic el (the mightiest god-El, whose wife was named Elt), Akkadian ilu, Arabic al, with the feminine ilat.”

elah- “goddess, formed from el. Akkadian, iltu.”

elohiym- “plural. gods, supernatural beings. According to some scholars elohiym is the plural of eloha.”

eloha- “god. According to some scholars eloha is a back formation from the plural elohiym. Others see in eloha the original form from which the plural elohiym was formed. The consideration of the fact that el has the plural of eliym, shows that the second view is surely preferable to the first.”

eliyl- “idol, no value, worthlessness. Syrian allil, Akkadian ulalu. Plural eliyliy.”

eliylah- “female idol, goddess. Formed from eliyl with the fem. suffix ah.”

eliyloth- “paganism, heathenish, idolatrous.”

Strong’s Concordance and Brown, Driver, Briggs

el- “shortened from ayil, which means strength, almighty. But used also of any deity. god, idol, mighty one, power, strong.”

eloha- “eloah- a diety or the Diety.”

elohiym- “plural of eloha. Gods (goddesses) in the ordinary sense; but specifically the plural.”

eliyl- “good for nothing, vanity, an idol, no value, thing of nought.”

Dictionary of Ancient Deities

El – "Al, Elah, Il (Ugarit, Canaanite, Semite, Phoenician) Also known as Argos, Allah, Elat (feminine form of El), Elioun, Eloah, Elohim (plural of El), Elyon, Ilah, Ilu.

Supreme Semitic god. Chief god in the hierarchy of the Phoenician pantheon. Father of gods, mortals and time. Fertility god. Sun god. The word 'El' means god in the sense of the supreme deity."

All of this, to help explain the following passages that occur in Scripture. Yisrael was surrounded by pagan nations (Goyim-gentiles). In many cases, the Goyim were not killed or driven from the land as YHWH directed, but lived amongst them, even intermarrying with them. YHWH had warned Yisrael, that if they had allowed the enemy nations to live and dwell there, that those Goyim would become thorns and barbs to them and would lead them astray. This is what took place. Melek Shlomoh [ King Solomon], became idolatrous because of intermarrying with foreign women, who worshipped pagan gods (I Melakiym [Kings] 11]. After he died, his son, Rechabam [Rehoboam] reigned. At the beginning of the reign of Rechabam, the kingdom was divided. Ten tribes went with Yarabam [Jeroboam] and became what was called Yisrael, whose capitol became Shomeron [Samaria]. Yahudah [Judah] and Benyamin [Benjamin] were called Yahudah (I Melekiym 12), whose capitol was Yerushalayim [Jerusalem].

At first, Yisrael becomes idolatrous by setting up two golden calves in Beyth El and Dan. The idolatry increased to the point that YHWH used Ashshur [Assyria] to scatter them. But the idolatry of Yahudah, increased and surpassed that of Yisrael. YirmeYahu [Jeremiah] 11:9,10, " 'and YHWH said to me, "there is a conspiracy among the men of yahudah and among the inhabitants of yerushalayim. they have turned back to the iniquity of their forefathers who refused to hear my words, and they walked after elohiym [gods, mighty ones] of others, to serve them. the beyth [house] yisrael and the beyth yahudah have broken my beriyth [covenant] i made with their fathers." ' " Yechezqel 16:45-59, Shomeron [Samaria- capitol of Yisrael] is the elder sister of Yerushalayim [Jerusalem- capitol of Yahudah]. Verses 51, 52, " 'and shomeron did not commit half of your sins, but you have increased your abominations more than they, and by all the abominations which you have done, you made your sisters seem righteous. you also, who pleaded for your sisters, bear your own shame, because the sins which you committed were more abominable than theirs. they are more righteous than you. so be ashamed too, and bear your own shame, because you have made your sisters seem righteous.' "

Yechezqel 23 tells also, of the two sisters. Verse 4, " 'and their names were: oholah the elder and oholibah her sister. and they were mine (YHWH’s), and they bore sons and daughters. and their names: shomeron [Samaria] is oholah, and yerushalayim [Jerusalem] is oholibah.' " Now, Oholah whored, so YHWH gave her into the hands of the sons of Ashshur [Assyria] (verse 9). This was the Assyrian captivity of Yisrael. Verse 11, " 'and her sister oholibah saw this, yet she became more corrupt in her lust than she, and in her whorings more corrupt than the whorings of her sister.' " So, YHWH gives Oholibah (Yerushalayim) into the hands of the sons of Babel [Babylonians] and all Kasiddiym [Chaldeans], Peqowd, Showa, Qowa and all the sons of Ashshur [Assyria] (verses 22,23). This was the Babylonian captivity of Yahudah. Verse 30, " 'i do this to you because of your whoring after the goyim [gentiles], because you have been defiled by their idols.' "

YHWH is not likened to the elohiym of other countries. You cannot go to another country and describe Him and they tell you they already know of Him, they call Him Zeus or Ahura Mazda, or Dyeus, or Thor. YHWH is YHWH. He is not a Hebrew version of the Canaanite el, or the Akkadian il, or the Arabic al, etc. This is a term that is pagan in origin and was increasingly added to the Scriptures by scribes. The use of el or elohiym, substituting or being added to the name YHWH by the scribes, increased after the exile, but was already happening before the exile. The following are some examples of this scribal changing.

Scribal Changes

Thehilliym [Psalms] 42-72 were written around the time of King Chizqiyahu [Hezekiah], 729-696 BCE. In this section, the title “Elohiym” occurs 197 times and YHWH 32. Some of those Thehilliym do not have YHWH at all. Thehilliym 1-41 are called the Davidic Psalms. In these, “Elohiym” occurs 48 times, with 13 of those 48 occurring with YHWH, while YHWH occurs 278 times. Thehillah 14 does not use Elohiym at all, and uses YHWH 7 times. In Thehillah 53, which is an almost exact copy of Thehillah 14, we see Elohiym 7 times and YHWH, not once.

The books of Dibrey HaYamiym [Chronicles] were written after the exile. Many of the accounts in them are similar or exactly as those in Shemuel [Samuel] and Melekiym [Kings]. Yet, they are written with Elohiym instead of YHWH. Such as II Shemuel 6:17, "and they brought the ark of YHWH, and set it in its place, in the midst of the tent that dawiyd had pitched for it. and dawiyd offered burnt offerings before YHWH, and shalom offerings." I Dibrey HaYamiym 16:1, "and they brought the ark of the elohiym, and set it in the midst of the tent that dawiyd had pitched for it. and they offered burnt offerings and shalom offerings before the elohiym." Almost identical verses, yet they substituted YHWH with the Elohiym. This was just a random choice, as I opened up to Dibrey HaYamiym. This is everywhere. I have cataloged over 100 places in I and II Dibrey HaYamiym, that this has occurred. This occurs even in some of the Thehilliym [Psalms] that quote Thorah or Shemuel or Melekiym [Kings] passages. When you go through and change back what was substituted, you are left with very few uses for El, Eloah or Elohiym.

The Massorah is the name for the notes that the sopheriym [scribes] made, to indicate changes, corrections, additions, including Oral Thorah. These notes occur in the side and bottom margins of the Masoretic Text. In these notes, there is a list of 134 times where the sopheriym changed the name YHWH and substituted YHWH for Adonai.

There are a number of lists, floating on the net, of the changes listed by Ginsburg. Many of them are incorrect because they copied lists from books that had errors due to the verse difference between the Greek based Septuagint and the Hebrew Massoretic texts. Some of the lists in books simply had typographical errors. At any rate, it was easier for many to copy a list already written, than to consult Ginsburg's list, because it was written in Hebrew. The following is the list, from Ginsburg's Massorah:

Bereshiyth [Genesis] 18:3,27,30,31,32; 19:18; 20:4.

Shemoth [Exodus] 4:10,13; 5:22; 15:17; 34:9(2x).

BeMidbar [Numbers] 14:17.

Yahush` [Joshua] 7:8.

Shoftiym [Judges] 6:15; 13:8.

I Melekiym [Kings] 3:10,15; 22:6.

II Melekiym 7:6; 19:23.

YeshaYahu [Isaiah] 3:17,18; 4:4; 6:1,8,11; 7:14,20; 8:7; 9:7(8),16(17); 10:12; 11:11; 21:6,8,16; 28:2, 29:13; 30:20; 37:24; 38:14,16; 49:14.

Yechezqel [Ezekiel] 18:25,29; 21:14(9); 33:17,20.

Amos 5:16; 7:7,8; 9:1.

Miykah [Micah] 1:2.

ZekarYahu [Zechariah] 9:4.

Malakiy [Malachi] 1:12,14.

Thehilliym [Psalms] 2:4; 16:2; 22:31(30); 30:9(8); 35:17,22,23; 37:13; 38:10(9),16(15),23(22); 39:8(7); 40:18(17); 44:24(23); 51:17(15); 54:6(4); 55:10(9); 57:10(9); 59:12(11); 62:13(12); 66:18; 68:12(11),18(17),20(19),23(22),27(26),33(32); 73:20; 77:3(2),8(7); 78:65; 79:12; 86:3,4,5,8,9,12,15; 89:50(49),51(50); 90:1,17; 110:5; 130:2,3,6;

Iyob [Job] 28:28.

Eykah [Lamentations] 1:14,15(2x); 2:1,2,5,7,18,19,20; 3:31,36,37,58.

Daniyel [Daniel] 1:2; 9:3,4,7,9,15,16,17,19(3x).

Ezra 10:3.

NechemYahu [Nehemiah] 1:11; 4:8(14).

These are the passages where the sopheriym changed YHWH to Elohiym:

II Shemuel [Samuel] 5:19-25; 6:9-17.

Thehilliym [Psalms] 14:1,2,5; 53:1,2,4,5.

I Dibrey HaYamiym [Chronicles] 13:12; 14:10,11,14,16; 16:1.

These are the notations made by the Masorites of the 5^th century. We cannot even begin to tell what was done and when, before that. YHWH occurs in the Tanak portion of the Scriptures about 6828 times. Add in the 134 times that that Adonay was substituted and you have 6962. Add in again, the 8 times that Elohiym was substituted and you have 6970 times that YHWH was used in the Tanak. On top of that, you have 49 times that Yah is used.

Elohiym is used 2600 times. 23 times it refers to mighty or powerful people, such as judges. That leaves us with 2577 times that it is used. Take away the 274 times that it is used of foreign gods (This is the same name they want to call YHWH.), and you are left with, 2303 times. Of those 2303 times, 813 times it is used with the name YHWH, such as YHWH Elohiym or YHWH our Elohiym, etc. That leaves 1490 times that it is used independently, most of which occur in the latter period writings.

Adonay was used 442 times in the Tanak. 307 of those times, it was used in conjunction with YHWH. 6 times it is used with Elohiym. Of the 307 times, that Adonay is used with YHWH, 218 of them, occur in the text of Yechezqel [Ezekiel]. That is a whopping amount for one book. The reason why? Because it was written during and after the exile to Babel. The practice of substitution began shortly before the exile and got worse while they were there. Remember also, that you have to subtract 134 times that Adonay was substituted for YHWH. That leaves 308 times, most of which are used with YHWH.

El is used 236 times. 5 of those times are to refer to someone or something as mighty. That leaves 231. 26 of the 231, are used for foreign gods, that leaves 205. Of the 205, 3 times it is used as might for Elohiym, that leaves 202. 13 times of the 202, it is used in conjunction with Alyon [The Most High] or Shaddai [Almighty]. That takes it down to 189. 8 times it is used in conjunction with YHWH. That leaves only 189 times that it stands on its own. Of all the 236 uses for El, 2/3 of them occur in the latter writings of Thehilliym [Psalms], YeshaYahu [Isaiah] and some of the latter prophets, and Iyob [Job]. That does not leave many times that it is used, prior to the substitution period.

Eloah is used 57 times. 8 of those times, it is used for foreign gods, leaving 49 times it is used to reference YHWH. Of the 57 times it is used, only 2 occur in HaDebariym [Deuteronomy]. All the other cases are in the latter writings, with 42 of the 55 uses, in the book of Iyob [Job]. This especially does not bode well.

It was mentioned to me that the Aramaic targums (translation of the Scriptures) did not use Elohiym in Bereshiyth [Genesis] 1, in the creation account. I checked it out and have a copy. In the Onkelos Targum (an Aramaic translation of the Hebrew), that Rashi used for his commentary on Bereshiyth, Elohiym rarely occurs. YHWH is used, represented by three yods in a row, which was a substitute for YHWH. I am becoming more and more convinced that Elohiym is an addition of the sopheriym [scribes], and should not even be used in connection with YHWH. The following Scriptures are statements that YHWH made on this subject.

Scriptures Concerning El/Elohiym

YeshaYahu [Isaiah] 42:8, " 'i am YHWH, that is my name, and my honor i do not give to another, nor my praise to idols.' " Thehillah [Psalms] 86:8, " 'there is none like you among the elohiym [mighty ones], YHWH; and like your works there are none.' " Thehillah 89:6, " 'for who in the heavens is comparable to YHWH? who among the sons of the eliym [plural of el] is like YHWH.' " Thehillah 96:5, " 'for all the elohiy [mighty ones] of the people are matters of nothing.' " Thehillah 97:9, " 'for you, YHWH, are the alyon [Most High] over all the earth, you will be greatly exalted, over all elohiym [mighty ones].' " Thehillah 97:7, " 'all are put to shame who serve carved images, those boasting of matters of nothing. bow yourselves to him, all you elohiym [mighty ones].' " Shemoth [Exodus] 34:14, " 'for you do not bow yourselves down to another elohiym [might ones], for YHWH is jealous (zealous) for his name. he is jealous (zealous).' "

All the elohiym of the people are nothing! YHWH is not comparable to an elohiym, or el, or eliym. He is YHWH. That is what He is and that is what He wants to be called. We have no right to presume to know better than YHWH. Who are we to determine what He should be called. We are as nothing. Yet men keep trying to put different labels on Him or for following Babylonian religious fads, come up with a thousand names to call Him, but the ONE that He directed us to. Current Masoretic scribal notes show that YHWH was changed to Adonay and elohiym, more than a hundred times. Couple that with these Scriptures on the difference between YHWH and the elohiym of the people, I have decided to not use the same word to describe or reference YHWH. I feel a perfect peace about this. My desire is not to take away from YHWH, but to honor Him, and restore what has been taken away for centuries - the honor due His name, YHWH.

Leadership Responsibility

This substituting did not begin with the people. It began with leadership. Malakiy [Malachi] 2:1-9, " 'and now, kohaniym [priest], this command is for you. if you do not hear, and if you do not take it to heart, to give honor to my name,' said YHWH tsebaoth [of armies/hosts], 'i will send a curse upon you, and i will curse your blessings. and indeed, i have cursed them, because you do not take it to heart. see, i will rebuke your seed, and scatter dung before your faces, the dung of your festivals. and you will be taken away with it. and you will know that i have sent this command to you, as being my beriyth [covenant] with lewiy [Levi],' said YHWH tsebaoth. 'my beriyth with him was life and shalom [wholeness, completeness, peace], and i gave them to him to fear. and he feared me, and stood in awe of my name. the true thorah was in his mouth, and perversity was not found on his lips. and he walked with me in shalom and straightness, and turned many away from iniquity. for the lips of a kohen should safeguard knowledge, and thorah pour forth from his mouth, for he is the malak [messenger] of YHWH tsebaoth. but you have turned from the way, you have caused multitudes to stumble in the thorah, corrupted the beriyth of the lewiy [Levites],' said YHWH tsebaoth. 'and i therefore, will make you repulsive and low before all the people, because you do not observe my ways, and are showing partiality in the thorah.' "

HaDebariym [Deuteronomy] 18:18-20, " 'i will raise up for them a nabiy [Prophet] like you, out of the midst of their brothers. and i will put my words in his mouth, and he will speak to them all that i commanded him. and it will be, the man who does not listen to my words, which he speaks in my name, i require it of him. but the nebiy who presumes to speak a word in my name, which i have not commanded him to speak, or who speaks in the name of other elohiym [mighty ones], even that nebiy will die.' "

YirmeYahu [Jeremiah] 23:25-27, " 'i have heard what the nebiiym [prophets] have said who prophesy falsehood in my name, saying, "i have dreamed, i have dreamed." till when will it be in the heart of the nebiiym? – the nebiiym of falsehood and the nebiiym of the deceit of their own heart, who try to make my people forget my name, by their dreams, which everyone relates to his neighbor, as their fathers forgot my name for baal.' "

YeshaYahu [Isaiah] 52:5,6, " 'and now what have i here,' declares YHWH, 'that my people are taken away for nothing? those who rule over them make them wail,' declares YHWH, 'and my name is despised all day continually. therefore my people will know my name, in that day, for i am the one who is speaking. see, it is i. ' "

The kohaniym [priests] responsibility was to minister to YHWH; mediate between YHWH and the people; and teach the people the Words and Ways of YHWH. Reading through the Tanak, you can see how corrupt and negligent they became. If the leadership is not righteous, the people will not be (as a whole). The nebiiym [prophets] responsibility was to speak the message of YHWH to the people; to reveal the sins of the people, as YHWH warned them and correct them. If the nebiy was corrupt and negligent in his responsibility, not correcting them of their sins and speaking lies, then the people would continue on in their sin. Include in this, the sopheriym [scribes] who wrote out the Scriptures; if they changed the text, they would be misleading those who read or heard the Word read to them. Between the kohaniym, nebiiym, and the soferiym, sin was rampant, which lead to the further degradation of the people. Which, lead to the captivity of Yisrael by Ashshur [Assyria] and Yahudah [Judah] by Babel [Babylon].

The Messenger

YHWH will see to it that His name is made known. He sent a Malak [Messenger], Nabiy [Prophet], Kohen [Priest], Moreh [Teacher], and Mashiach [Messiah] that would declare His name; warn the people of their sin; mediate between the people and YHWH; teach the people the True Thorah of YHWH; redeem them from their sins; and show them the Way to walk. Not several different people, but one, who fulfilled multiple offices. YHWH sent His own Son, to do what no other could do.

Shemoth [Exodus] 9:16, " 'but, however, in order that, i left you standing, in order that i showed you my strength, and for the sake of writing my name in all the earth.' " What is happening here, is YHWH is speaking through Mosheh, to tell Pharaoh, to let YHWH’s people go. He is stating that He is the source of all the plagues, so that they will know that there is no one like Him, in all the earth. If He had stretched out His Hand and struck them, they would all be cut off. They were left standing as a witness to YHWH, so that His name would be written and declared, in all the earth. YirmeYahu [Jeremiah] 16:21, " 'therefore see, i am causing them to know my hand and my might. and they will know that my name is YHWH.' " There’s the Hand of YHWH again, so that His name will be made known.

Acts 15:14-18, " 'shimon [Simon- as in Simon Peter] has declared how YHWH first visited the goyim, to take out of them a people, for his name. and the words of the nabiy [prophet] agree with this, as it has been written: " 'in that day i will raise up the sukkah [booth, tabernacle] of dawiyd, which has fallen down. and i will repair its breaches and raise up its ruins. and i will build it as in days of old, so that they possess the remnant of edom, and all the goyim on whom my name is called,' declares YHWH who does this." who has made this known from of old.' " The name YHWH was to be declared to the Goyim, not hidden from them. The Yahudiym, no matter the reason, even hid It from their own people. This is in direct contradiction to what YHWH commanded.

This is what “The Hand of YHWH”, Yahusha` ben [son of] YHWH did. MaththiYahu [Matthew] 21:9, "and the crowds who went before and those who followed cried out, saying, 'hoshaa na ben dawiyd. blessed is he who is coming in the name YHWH. hoshaa na in the highest.' " Hoshaa na is not one word. Na- nun, aleph - means I pray . It is used like an interjection, an exclamation. Like when people say, “O my !” The Son came in His Fathers name. Yahuchanan [John] 5:43, " 'i have come in my fathers name and you do not receive me, if another comes in his own name, him you would receive.' " Yahuchanan 12:26, " 'abba [Father], honor your name.' then a voice came from the heavens, 'i have honored it and will honor it again.' "

Yahusha`'s use of YHWH

Yahusha` did not hide His Fathers name. This is what His arrest and execution was all about. Here is the account from the Scriptures, of His trial.

MaththiYahu [Matthew] 26:59-66, "and the rosh kohaniym [chief priests] and the zaqeniym [elders] and the sanhedriy [sanhedrin] sought witness against yahusha`, that they might put him to death; and did not find them. and many false witnesses came; and at last two came forward, and said, 'this man said, "i came to destroy the beyth YHWH [House of YHWH], and in three days rebuild it." ' and the kohen gadol [high priest] rose up and said to him, 'do you not respond? what do these witness against you?' and yahusha` was silent. and the kohen gadol answered, and said to him, 'i make you swear with, by elohiym "the name (HaShem)", that you tell us whether you are the mashiyach [messiah] ben haelohiym [son of the elohiym].' yahusha` said to him, 'you have said it. and i say to you, that from now on, you will see ben haadam [son of the adam-man] sitting on the right hand of hageburah [the power], and coming on the clouds of the heavens.' then the kohen gadol tore his clothes, and said, 'look, he has blasphemed. why then should we seek for witnesses? see, you have now heard his blasphemy. what satisfies you? they answered and they said, 'guilty he is of death.' they spit in his face and beat him and others struck him, and they said to him, 'prophesy to us, you mashiyach [messiah], who struck you?' "

This is consistent with a trial for blasphemy, listed in Talmud.

Encyclopedia Judaica, under “blasphemy” : “In the Talmud

The Mishnah (Sanh. 7:5), rules that the death sentence by stoning should be applied only in the case where the blasphemer had uttered the Tetragrammaton and two witnesses had warned him prior to the transgression. In the Talmud, however, R. Meir extends this punishment to cases where the blasphemer had used one of the attributes, i.e., substitute names of God (Sanh. 56a). The accepted halakhah is that only the one who has uttered the Tetragrammaton be sentenced to death by stoning; the offender who pronounced the substitute names is only flogged (Maim., Yad, Avodat Kokhavim, 2:7). In the court procedure (Sanh. 5:7 and Sanh. 60a) the witnesses for the prosecution testified to the words of the blasphemer by substituting the expressions "Yose shall strike Yose" (yakkeh Yose et Yose). Toward the end of the hearing, however, after the audience had been dismissed, the senior witness was asked to repeat the exact words uttered by the blasphemer. Upon their pronouncement (i.e., of the Tetragrammaton), the judges stood up and rent their garments. The act expressed their profound mourning at hearing the name of God profaned. The custom of tearing one's clothes on hearing blasphemy is attested to in II Kings 18:37 where it is told that Eliakim and his associates tore their garments upon hearing the blasphemous words of the Assyrian warlord Rab-Shakeh (Sanh. 60a). It is codified in Shulhan Arukh (YD 340:37) that whoever bears a blasphemy whether with the Tetragrammaton or with attributes, in any language and from a Jew, even from the mouth of a witness, must rend his garment. The second and any successive witnesses only testified: "I have heard the same words" (Sanh. 7:5); according to the opinion of Abba Saul, whoever utters the Tetragrammaton in public, is excluded from the world to come (Av. Zar. 18a). Besides sacrilege of God, vituperation against the king, God's anointed servant, was also considered blasphemy (cf. Ex. 22:27 and I Kings 21:10). Gentiles, too, are obliged to refrain from blasphemy since this is one of the Seven Noachide Laws (Sanh. 56a, 60a). Maimonides also classified as blasphemy the erasure of God's name written on paper or engraved on stone, etc., which was to be punished by flogging (Yad, Yesodei ha-Thorah 6:1–6). After Jewish courts were deprived of jurisdiction in those cases where capital punishment was applied, excommunication (see herem) was the usual sanction against a blasphemer (J. Mueller (ed.), Teshuvot Ge'onei Mizrah u-Ma'arav (1898), 27a, responsum no. 103 by Amram Gaon).”

Even the Toldoth Yeshu, an account by a Jewish writer, as a counter-Gospel, states that "Yeshu" used the Ineffable name to raise the dead and heal people. It also states that His name was originally Yahusha`, but was changed to Yeshu, when He became a heretic. Yeshu (YSHW) is an anagram for Ymch SHmw Wzkrw, which means, blot out his name and rememberance.”

In the book of Acts 6-7, we see the stoning of Stephan. Stephan is seized and brought before the Sanhedrin, in 6:12. Just as with Yahusha`, false witnesses are brought forward to speak against Stephan. In giving his defense, he ends up giving a history of the Ibriym [Hebrews]. When he gets to the part, where they killed Yahusha`, they became infuriated. 7:55,56, "and he, as he was full of faith and of the ruach YHWH, looked towards the heavens, and saw the honor (kabowd) of YHWH and yahusha` standing at the right hand of YHWH. and he said, 'look, i see the heavens open, and the ben adam [son of man] standing at the right hand of YHWH.' " Well, the members of the Sanhedrin yell and stopped their ears and all of them rushed upon him. They hurried him out of the city and stoned him. This was another death for declaring the banned name YHWH.

Another account, though not in Scripture, but in early church history, is that of the brother of Yahusha`, Yaaqob Tzaddik [James the Just]. Yaaqob became the leader of the Believers after Kepha [Peter].

“But the same writer, in the seventh book of the same work, relates also the following things concerning him: "The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one. But there were two Jameses: one called the Just, who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller, and another who was beheaded." Paul also makes mention of the same James the Just, where he writes, "Other of the apostles saw I none, save James the Lord's brother." Eusebius of Caesarea, Church History, Book II, Chapter 1.”

CHAPTER 23 of Book II

The Martyrdom of James, who was called the Brother of the Lord

“But after Paul, in consequence of his appeal to C'sar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem bad been entrusted by the apostles. The following daring measures were undertaken by them against him. Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head. The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows: "James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James. He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place ; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus ? and he replied that he was the Saviour. On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat thee, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat thee to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in thee. For we bear thee witness, as do all the people, that thou art just, and dost not respect per sons. Do thou therefore persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in thee. Stand therefore upon the pinnacle of the temple, that from that high position thou mayest be clearly seen, and that thy words may be readily heard by all the people. For all the tribes, with the Gentiles also, are come together on account of the Passover.' The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: Thou just one, in whom we ought all to have: confidence, forasmuch as the people are led, astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.' And he answered with a loud voice,' Why do ye ask me concerning Jesus, the Son of Man ? He himself sitteth in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.' And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another,' We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' And they cried out, saying, 'Oh! oh! the just man is also in error.' And they fulfilled the Scripture written in Isaiah, ' Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat thee, Lord God our Father, forgive them, for they know not what they do.' And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Cease, what do ye? The just one prayeth for you

And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them." These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus, at least, has not hesitated to testify this in his writings, where he says, "These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man." And the same writer records his death also in the twentieth book of his Antiquities.”

Eusebius is a historian, dating 260-340 CE. He is quoting Hegesippus, who is believed to have been of Jewish descent. He composed his memoirs in 180 CE. Eusebius also quotes Josephus, also a Jewish historian, who was present at the fall of Jerusalem, in 70 CE. Clement of Alexandria lived from 150 –215.

This phrase, “right hand of the Great Power,” is a euphemism for YHWH, that was used in Rabbinic/Talmudic times. The Hebrew is Rab Geburah or Ha Geburah (Ashkenaz spelling is Gevurah) , meaning Great Power or The Power. “In the Apocrypha, as in the Hebrew Bible, the most common names for the deity are "God" (Gr. Theos; in Ben Sira usually Elohim but sometimes El), "Lord" (Gr. Kyrios, which no doubt generally stands for Adonai; but Ben Sira commonly has YHWH, represented by three yods in the medieval mss.), "the Most High" (Gr. ho Hypsistos, probably for Heb. Elyon, but perhaps at times for Ha-Gavoha as in the Talmud), "the Lord Almighty" (Gr. Kyrios Pantokrator for Heb. YHWH Zevaot) or simply "the Almighty" (Gr. ho Pantokrator for Heb. Zevaot alone), "the Eternal One" (Gr. ho Aionios (I Bar. 4:20, 22, 24, etc.) for Heb. El Olam), etc.

Among the terms used for God that are more or less peculiar to the Apocrypha are: "the God of Truth" (I Esd. 4:40); "the Living God of Majesty" (Add. Esth. 16:16; cf. Talmudic Heb. Ha-Gevurah); "King of Gods and Ruler of every power" (Add. Esth. 14:12); "Sovereign Lord" (Lat. Dominator Dominus; IV Ezra 6:11); "Creator of all" (Heb. Yozer ha-Kol; Ecclus. 24:8; 51:12); and such terms as "the Praiseworthy God" (El ha-Tishbahot); "Guardian of Israel" (Shomer Yisrael), "Shield of Abraham" (Magen Avraham), "Rock of Isaac" (Zur Yizhaq) and "King over the king of kings" (Melekh Malkhei ha-Melakhim), which are found in that passage of Ben Sira, inserted after 51:12 in the Greek, that has been preserved only in Hebrew.” Encyclopedia Judaica.

Declaring YHWH To Goyim

Believers, native and ingrafted, are not supposed to sit quietly, protectively, secretivley on the name YHWH. It is to be declared. Romiym [Romans]10:11-14, " 'look, the writings say, "all the believers in him will not be shamed." and despise not, distinguish not the yahudiym [Jews] and not the aramiym [Aramean], for YHWH united all of them, he is rich to all that call on him. truthfully, all who call on the name YHWH, he will save. how then will they call on him in whom they have not believed? and how will they believe in him of whom they have not heard? and how will they hear without one preaching? ' " MaththiYahu [Matthew] 28:19, " 'therefore, go and make talmiydiym [students, disciples] of all the goyim [Gentiles], immersing them in the name of haab [the father], and of haben [the son] and of haruach YHWH [the spirit]. Acts 2:21, " 'and it will be that everyone who calls on the name YHWH will be saved.' " Thehillah [Psalm] 105:1, " 'give thanks to YHWH. call on his name, make known his deeds among the peoples.' " Thehillah 72:17-19, " 'let his name be forever, his name continue before the sun; and let them bless themselves in him; let all the goyim [Gentiles] call him blessed. blessed be YHWH elohiym, elohey of yisrael, he alone is doing wonders. and blessed be his honored name forever. and let all the earth be filled with his honor. amen and amen.' " Nothing secretive and hidden here. The Scriptures are quite clear that we are to declare His name that others will hear and turn from their sins to YHWH and be saved.

Yechezqel [Ezekiel] 39:7, " 'and i will make my qedowsh [set-apart] name known in the midst of my people yisrael, and not let my qedowsh name be defiled anymore. and the goyim will know that i am YHWH, the qedowsh one in yisrael.' " He is truly set-apart, like no other. Thehillah [Psalm] 138:2, " 'i bow myself toward your set-apart heykal [sanctuary], and give thanks to your name. for your kindness and for your truth; for you have made your word, your name, above all.' "

Miykah [Micah] 4:5, " 'for all the people walk, each one in the name of his elohiym [mighty ones], but we walk in the name YHWH forever and ever.' " ZekarYahu [Zechariah] 13:2, " 'and in that day,’ declares YHWH tsebaoth [of armies, hosts], 'that i cut off the names of the idols from the earth, and they will be remembered no more, and i will also remove the nebiiym [prophets] and the unclean spirit from the earth.' " TsephanYahu [Zephaniah] 3:9, " 'for i will turn the peoples language purified, so they all will call on the name YHWH, to serve him with shoulder united.' " YeshaYahu [Isaiah] 12:4, " 'and in that day you will say, "praise YHWH, call upon his name; make known his deeds among the peoples, make mention that his name is exalted." ' "

The name YHWH is a refuge for us, but only for those who call upon Him by His name. Thehillah [Psalm] 5:11, " 'but let all who take refuge in you rejoice; let them ever shout for joy, because you shelter them; and let those who love your name exult in you,' " Thehillah 9:10, " 'and those who know your name, trust in you, for you have not forsaken those who seek you, YHWH.' " Yoel [Joel] 2:32 (3:5), " 'and it will be that everyone who calls on the name YHWH will be delivered. for on mountain tsiyon [Zion] and in yerushalayim there will be a refuge as YHWH has said, and among the survivors whom YHWH calls.' " Thehillah 20:5(6) and 7(8), " 'we sing of your deliverance, and in the name YHWH we set up a banner. YHWH does fill all your requests. some trust in chariots, and some in horses, but we trust in the name YHWH.' "

YeshaYahu [Isaiah] 56:6,7, " 'also the sons of the foreigner, who join themselves to YHWH, to serve him, and to love the name YHWH, to be his servants, all who guard the shabbath, and not defile it, and hold fast to my beriyth [covenant]- them will i bring to my har qodesh [set-apart mountain], and let them rejoice in my beyth tephillah [house of prayer]. their burnt offerings and their sacrifices are acceptable on my altar, for my beyth is called a beyth tefillah for all the peoples.' "

Yechezqel [Ezekiel] 39:25, "therefore, so says adonay YHWH, 'now i will bring back the captivity of yaaqob [Jacob] and show mercy to all the beyth of yisrael and be zealous for my set-apart name.' "

Should we not, as believers of YHWH, be just as zealous for His name? Should we not boldly proclaim the name which we are sealed with? This relationship with YHWH is all a matter of beriyth – cutting covenant. We cannot pick and choose the teachings and laws that YHWH spoke, that we wish to observe and discard the rest. We cannot let the teachings and traditions of men, regardless of their motives, nullify what YHWH commanded. He directed that we use His name, He directed that we declare it to the Goyim, He directed that we not bear it for nothingness. Therefore, we have a choice as to who we will serve. Do we serve the traditions and sanctions of men and keep a ban on His name, or do we serve YHWH use His name, declare His name to the Goyim and bear it righteously? To me, the choice is obvious.

Blessed is he who comes in the name YHWH.