Various Arguments Regarding Hebrew ("sacred") Names
1. Some propose that Christ was killed for saying God's name. Their evidence for this consists of the reference to the high priest tearing his clothes (Mk.14:61-64) and that Christ was crucified.
Yet, Christ's answer was merely an affirmation to the High Priest's question. He used no name in his response.
John's account also refutes this, "And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things (healing, Jn. 5:1-15) on the sabbath day.
Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God." (Jn. 5:16,18)According to John, Christ called God, "Father", not "yhwh". If Christ had been killed for using a "name", then "Father" would be the "name".
Christ's own words also refute this speculation. "I know that you are Abraham's seed; but you seek to kill me, because my word has no place in you." (Jn. 8:37).
What "word"? The "word" or message which Christ explained in verse 24,"I said therefore unto you, that you shall die in your sins: for if you believe not that I am he, you shall die in your sins." (Jn. 8:24).Christ referred to "the Father" and "my Father" nine times in John 8. After verse 37, Christ used "God" and "God's" seven times. The Pharisees used the term "father" twice and "God" once. There is nothing in this public exchange with the Pharisees about the use of any "name".
Christ said they wanted to kill him because of his message, not because of his use of a "name". The Pharisees could not bring any truthful accusations against Christ. By their "traditions", it was forbidden to speak the word "yhwh" aloud. If Christ had ever publicly uttered it aloud, then the Pharisees would not have been forced to seek false witnesses against Christ (Mat. 26:59-66).Supporters of this argument point out Mat. 4:7, 10; 5:33; 21:42; and 22:37, 44, as examples of Christ using the "Hebrew name".
In chapter 4, he is speaking to Satan and this account had to be related by Christ to the disciples, so whatever He said, there is no public uproar, as the public didn't see or hear the exchange.
In Mat. 5:33, Christ is speaking to the multitudes. The Pharisees were probably there, but either way, there was no uproar over the use of "names".
In Mat. 21:42, the Pharisees, elders and chief priests become angry over Christ's condemnation of them, not over "names" (see verses 45-46).In Mat. 22:37, 44, Christ is directly addressing the Pharisees and yet, there is no uproar. Either Christ didn't use the "name" or the Pharisees didn't care. Either way, the accounts in chapters 5, 21 and 22 contradict the argument that Christ was killed for speaking the "Hebrew names".
One of the larger names websites offers the following as "evidence" that Christ was killed for speaking the name "yhwh" (emphasis ours):
"Could Jn. 17:6, 26 mean that Yeshua actually pronounced the name? The Toldot Yeshu, a hostile Rabbinic parody on the Gospel story records the following legend:
(A similar legend about Yeshua appears in b.Shab. 104b; b.San. 67a; t.Shab. 11:15; j.Shab. 13d) Now Hugh Schonfield theorized in his book According to the Hebrews that Toldot Yeshu is a hostile parody on the Gospel according to the Hebrews. So while this legend sounds fantastic there may be some truth at its root.
Now another passage in Matthew might also lead us that direction. The passage is Mt. 27:59-65"
(The "legend" is omitted here.)
(Source: http://www.nazarene.net/_halacha/Nazarenes_and_the_name.html)(Emphasis ours.)This site also offers speculation concerning a quote from Eusebius Ecc. Hist. 2:23, regarding the death of "James the Just", and speculation regarding a reference to Acts 18:12-15, neither of which mentions "names". Acts 18:12-15 is discussed in section No. 14, below.
"Legends", "theories", "hostile parody" and "speculation" are not proof of Christ using the word "yhwh".
2. Some propose that "the use of Hebrew names" is a behavior which works as a "sign" identifying one as "chosen" or "approved" by God. They suggest that Isa. 55:13 constitutes proof.
Isa. 55 discusses the covenant (verses 1-3), the coming Christ (verses 6-7), His gospel (verses 8-11), and the coming Kingdom (verses 12-13). Verse 13 says that all this will establish the Lord's name (reputation) forever. It will be an eternal memorial. It does not say that the Lord's name is a "sign". It says nothing about "Hebrew names".
There are many actions, objects, concepts, and people used in scripture, as "signs".
For example:
Miracles, Ex. 4:8, 2 Kings 20:1-11.
The Feast of Unleavened Bread, Ex.13:9.
The Sabbath, Ex. 31:13, 17; Eze. 20:12, 20.
The censers used in Korah's "rebellion", Num. 16:1-40.
Korah and his followers, Num. 26:10.
God's Commandments, Deu. 6:1-8.
A monument of stones, Josh. 4:6.
The destruction of the altar, 1 Kings 13:3.
The conception of Christ, Isa. 7:11-14.
Isaiah's three years of being "naked", Isa. 20:3.
Fire, Jer. 6:1.
Ezekiel's symbolic play-acting, Eze. 4:3, 12:1-11
Ezekiel, Eze. 24:24, 27.
Jonah's fishing trip, Mat. 12:39.
The "sign" of Christ's second coming and "the end of the world", Mat. 24:3-30.
Circumcision, Rom. 4:11.
Tongues, 1 Cor.14:22.
Heavenly wonders, Rev. 15:1.
God's Covenant with Israel, Isa. 55:1-13 (verse 13 is sometimes taken out of context to support the "Hebrew names" doctrine).The "sign" or "behavior" by which we can recognize Christ's followers and by which others can recognize us is clearly defined as "actions" not "words":
"By this shall all men know that ye are my disciples, if ye have love one to another."(Jn. 13:35).
Mk. 9:38 gives an example of one "using" Christ's name, without "following" Christ. In Mat. 7:21-23, Christ speaks of some who "prophesy" in his name and who do "many wonderful works" yet He does not "approve" them.The belief that one can achieve or obtain a privileged relationship with a spiritual power primarily or solely by the use of a "secret" or "revealed word" or "name", is not new, nor is it limited to the "Christian" religions.
"Every Egyptian magician...believed that he who possessed the true name
possessed the very being of god or man, and could force even a deity to
obey him as a slave obeys his master. Thus the art of the magician
consisted in obtaining from the gods a revelation of their sacred names,
and he left no stone unturned to accomplish his end."
-Sir James Frazer, The Golden Bough(Source: Quoted from, "Biblical Beginnings in Canaan, The Mighty Bronze Age Empire", at:
http://home.fireplug.net/~rshand/streams/thera/canaan.html)Regrettably, the fruits demonstrated by some names groups are not consistent with the fruits of the spirit as defined in scripture. From one of the larger pro-names websites we find the following statement:
"I regret to say that in my travels, and I have travelled considerably, I have not found that the Sacred Name believers bear more or better spiritual fruit than believers from other Christian groups. Sad to say, the fruit of the Holy Spirit: humility, brotherly love, kindness, joy, mercy, patience, peace, generosity, self-sacrifice, justice etc. -so evident elsewhere in the Christian world -is woefully absent in the lives of many (not all) sacred name believers. Is that not a strange discovery? Please note that these are facts I have witnessed over and over again."
(Source: http://fox.rmplc.co.uk/eduweb/sites/sbs777/vital/snames2.html)3. Some say that the "Hebrew names" are a "memorial", and therefore, Yhvh and Yashua should be used exclusively. They offer Ex. 3:15 as proof. Some also say that to use "any other name, desecrates" that memorial.
"And Moses said unto God (elohyim), Behold, when I come unto the children of Israel, and shall say unto them, The God (elohyim) of your fathers hath sent me unto you; and they shall say unto me, What is his name? what shall I say unto them?
And God (elohyim) said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
And God (elohyim) said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God (yhvh elohyim) of your father, the God (elohyim) of Abraham, the God (elohyim) of Isaac, and the God (elohyim) of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations." (Ex. 3:13-15).The Hebrew word translated as "AM" is "hayah" (pronounced haw-yaw', (Strong's 1961). It means "to exist", (in other words, "the self-existent one" or "the eternal"). In answer to Moses' question, God says, "Tell them, "Hayah has sent me unto you"."
In spite of God's answer to Moses here, some insist that "name" in verse 15 refers only to the "yhvh" within the term "yhvh elohyim" used earlier in the verse. They also insist that the "yhvh" of verse 15, is the answer to Moses' question in verse 13. However, God clearly answered the question in verse 13 with "hayah" in verse 14.
To accept this scripture as support of the "Hebrew names" arguments, one must: 1) ignore the noun ("elohyim") which is closest to the pronoun ("name"), 2) ignore God's answer in verse 14, to the question asked of Him in verse 13, and 3) selectively split the term "yhvh elohyim" in the middle of verse 15.
In addition, the preferred "name" by those who support the "Hebrew names" is various forms of "yhvh". "Yhvh" (Strong's 3080) is derived "from 1961", which is "hayah". "Yhvh" is translated as "the self-Existent or Eternal". Yet, very few proponents of "Hebrew names" use "Ha-yah" to refer to God, and most will not use the English word, "Eternal".
As far as "desecrating a memorial" by using any other name, the word "desecrate" means "To divert from a sacred to a profane purpose or character: to render unhallowed: to profane." Yet there is no place in scripture where anyone is corrected by, or chastised by God for calling him by a wrong name. On the other hand, calling any object (idol) or person or concept by the name "god", if done in reverence or in worship, is a misuse of the word as God says there is only "one God". "Unto thee it was shewed, that thou mightest know that the Lord he is God; there is none else beside him." (Deu. 4:35).Records and documents can be lost or destroyed. Monuments can be damaged, torn down, or buried. The eternal existence of our God is the "memorial" which he offers as a guarantee of his promises and his love for us. That quality of eternal existence is reflected in his answer to Moses' question of how to identify him to the Israelites, "Tell them I AM (Hayah, the self-Existent one, the Eternal one) sent you."
4. Some say, directly or indirectly, that one's salvation is dependent upon using only the "Hebrew names".
One group lists this in their statements of doctrine (emphasis ours):"Statement of Doctrine The Basis of Our Faith
We affirm that it is necessary and most important to our salvation that we accept the revealed, personal Name of our Heavenly Father YAHWEH and the Name of His Son, our Savior YAHSHUA the MESSIAH. We affirm also that the most accurate transliteration of these Names from the Hebrew into the English is by the spellings employed above, Exodus 3:14-15; Psalm 68:4; Psalm 83:18; Isaiah 42:8; Isaiah 52:6; Acts 4:12. "
(Source: http://www.assembliesofyahweh.com/aoy/SOD.htm )Others also offer Acts 4:12 and Jn. 14:6 as proof. This argument implies salvation by works.
Scripture shows, however, that salvation is a gift from God, not an act of man (Acts 11:17-18; Jn. 4:10-14; Rom. 5:14-18, 6:23; Eph. 2:8-9). Actually, Jn. 14:6 refers to Christ, the man, not to any "name". It is the Savior's actions which save us, not our own action of vocalizing a word. In Acts 4:12, "name" refers to "the name of Jesus Christ of Nazareth," in verse 10. The spoken language of the New Testament Jews, and the written language of the New Testament are covered elsewhere in this article. (See "The Language of the Jews", and "The 'Greek' New Testament", elsewhere in this article.)Three other scriptures which are offered as proof are Joel 2:31-32, Rom. 10:13, and Acts 2:21. Joel says, "whomsoever shall call upon the name (shem) of the Lord shall be delivered". Acts and Romans both say, "whomsoever shall call upon the name (onoma) of the Lord shall be saved".
If this argument were true, it would prevent God from working with anyone who had never heard this doctrine. If this were true, it would mean that all those who have already died, thinking they were "saved", are actually "lost" if they did not call on God in Hebrew. If this were true, those we have personally known, who were truly converted, did good works and died in faith, are "lost" because they didn't use the Hebrew words. If this were true, then God has lost at least 500 years in his plan and perhaps closer to 2000 years in his plan, simply because He wasn't capable of preserving the "names" or He wasn't interested in doing so.The Hebrew word "shem" is Strong's No. 8034.
"8034. shem, shame; a primitive word; an appellation, as a mark or memorial of individuality; by implication honor, authority, character:...name..."The Greek word "onoma" is Strong's No. 3686.
"3686. onoma, on'-om-ah; from a presumed derivative of the base of 1097 (comp.3685; a "name" (lit. or fig.) [authority, character: --called, (+sur-)name(-d)."
Both words mean "name" with the sense of authority and character. God's authority and character are present in all of his names, titles and appellations, because there is only one God. Using any or all of his names to refer to an idol or to a false god can make men appear foolish, but it does not diminish God's authority, character or power.Some offer Psalm 111:9 as proof that a Hebrew name must be called upon and revered if one is to receive salvation.
"He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name."
While both redemption and name are mentioned here, no causal relationship is shown or implied. While some connection can be explained for any two statements in scripture, we should keep in mind, this is a psalm, a song meant to be sung. Other scriptures are commonly known, which show salvation (or redemption) to be a gift. If salvation were strictly a matter of works (speaking a name) then the Jews would have been correct in believing that the OT is all we need, and that the NT is unnecessary.Another "names" group disputes that use of the "names" is a matter of salvation (emphasis ours) :
Your salvation does not rest on the proper use of the names of Yahweh and Yahshua, but by knowing the meaning of their names, depth is added to your relationship with Him. Yahweh had a very particular message to tell when He gave us His name. He IS self-existent. He IS all-powerful, all-knowing, and all-present. He IS love. He IS all that we need.
Yahweh sent His son to be our Salvation. Because of His sacrifice, we can have eternal life."10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." -I Jn 5:10-13(KJV)
It is not so important that we believe that His original Hebrew name was Yahshua. It is important that we believe the meaning of His name. If we "believe on the name of the Son of God", then we believe that "I AM is salvation". Believing that Yahshua is our salvation is the key to eternal life, and the key to a relationship with Yahweh.
"The word is near you, in your mouth, and in your heart: that is, the word of faith, which we preach: 9 because if you shall confess with your mouth that Yahshua is Sovereign, and shall believe in your heart that Yahweh raised him from the dead, you shall be saved: 10 for with the heart man believes to righteousness; and with the mouth confession is made to salvation." Romans 10: 8-10 (Sacred Scriptures, Bethel Edition)
"This is the stone which was set nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." -Acts 4: 11-12(KJV)
(Source: http://www.mobis.com/~therock/yahweh.html The Rock of Mobile)And from another names group (emphasis ours):
" Some small groups have even gone so far as to make individual salvation dependent upon using whatever pronunciation they have chosen for his name. However, if this were true, some people in certain lands could loose out simply because they do not have the same sounds in their language; as a result their pronunciation would be different. For instance, many languages do not have a sound for "W" in their language. If "Yahweh" is the demanded pronunciation they would be in difficulty, because they would probably end up pronouncing the "W" similar to a "V" or "B." To make salvation dependent upon a certain pronunciation is very narrow-minded, and we have no reason to believe that God is doing so. "
(Source: http://www.bible-studies.com/p3384.htm)Since the purpose of communication is to share understanding, then we would add that all of the 'shem' (names) of God are equally important to our understanding of who and what he is, and of what our relationship to him should be.
5. Some say that receiving God's "protection" or His "safety" is dependent upon use of the "Hebrew names". They offer Jer. 33:16 as proof. However there is no causal relationship in this scripture. In other words, there is no indication that the "safety" is the result of the use of an exclusive name. The phrases, "execution of judgment and righteousness" in verse 15, and "Jerusalem shall dwell safely:" in verse 16, indicate the setting to be in the Kingdom, not before. From this scripture, one could just as easily argue that the "name" will not be used until the Kingdom is established. "Jerusalem" is used to represent the saints only after the return of Christ. Prior to that, the saints are called "scattered Israel" or "lost sheep" (Mat.10:6). "Safety" is promised to the saints prior to the Kingdom (Pro. 29:25).
Pro. 18:10 mentions "name" and "safety" in the same context, but it does not limit "safety" to those using an exclusive name. If it did, it would be a contradiction to the accounts of safety provided to Abraham, Isaac and Jacob, who never knew the name "yhvh" (Ex. 6:3). It would also be a contradiction to the experiences of saints today who do not use "Hebrew names" exclusively, yet are often "protected" and "delivered" from danger.
Rev. 3:8-10 speaks of being kept from the "hour of temptation". (See No. 28 below, regarding "denied my name".)6. Some say that using the "Hebrew names" will bring "God's approval" or "God's favor", or that it somehow "pleases" Him. Scriptures offered include Jn. 8:29, 1 Ths. 2:4, 2 Tim.2:3-5, Heb. 11:6, 1 Jn. 3:18-24, and 1 Jn. 2:4.
John, 1 Thessalonians, 2 Timothy and Hebrews talk about "pleasing" God but do not specify what that involves. They do not say that using a "name" pleases God. The only reference to a "name" here, is to "believe on the name of his Son Jesus Christ," (1 Jn. 3:23). The pro-names doctrines require more than just a belief in the word "yhwh" as these various arguments show.God's explanation, of what he looks for in us, doesn't include the use of "Hebrew names".
"...but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." (Isa. 66:2).7. Some say that Christ "revealed" the name of the Father, in other words, the "Hebrew name" of "yhvh". They offer Mat. 11:27 as proof.
However, in Mat. 11:25, Christ speaks of "these things" which are "hidden" from the wise and prudent and which are "revealed" unto "babes". He is speaking of self-righteousness and unrepentance in verses 20-24. Christ "revealed" the Father through his Gospel, which reflected Isa. 66:2, "...but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." The Father is looking for spiritual repentance and humility, not the physical use of "certain words". The word "reveal(-ed)", used in the NT, [for example, "That the saying of Isaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?" (Jn. 12:38)], is Strong's #602, "apokalupsis: from 601; disclosure: --appearing, ...manifestation, be revealed, revelation."
According to Isaiah, it was not a "name"(label) which was "revealed" but the "arm of the Lord" (Jn. 12:38 quoted from Isa. 53:8). Isaiah 53 is a prophecy of the humiliation and suffering of Christ [which included his death, which would "justify many" (verse 11)].Two aspects about the Father, which Christ revealed, were the love of the Father for us, and the aspect of eternal life.
"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
That whosoever believeth in him should not perish, but have eternal life.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (Jn.3:14-16).
Why is this significant? Because the Sadducees did not believe in an afterlife. They did not believe in a resurrection. Most of the Temple priests were Sadducees. The very people who were supposed to be teaching about God and his law, didn't even understand this basic truth. (See Jewish Encyclopedia, article, "Sadducees".)John 17:6 and Psa. 22:22 are also offered in support of "sacred names".
Since the Jews already knew all the names of God, there was no new name that Christ could "reveal". What he did reveal, was his "Gospel". In John 17:8, Christ says, "For I have given unto them the words (plural) which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me." Christ revealed that he was the Son of God (Mat. 26:62-65). Christ revealed far more than a single word by which to address the Father. He did not "reveal" any new name by which to address the Father.
Christ says in Jn. 17:4, "I have glorified thee on the earth: I have finished the work which thou gavest me to do." That "work" was, as Savior, to become the foundation for God's church. To do that required that some believe on Christ as the Savior, the Promised One. Throughout this prayer in chapter 17, Christ addresses God as "Father" and as "God". If he had "manifested" a "name", this would have been a logical time to repeat it. No new "name" was ever introduced by Christ. The word "manifested" is Strong's 5319, "phaneroo", meaning to "make apparent, appear, manifestly declare".
Psa. 22:1 is a prophecy of Christ's words and thoughts, including the fact that, at death, Christ cried out to "Eloi, Eloi..." (Mk. 15:34) (Strong's #1682, which is Aramaic for "my God"). He called out in Aramaic, the word "God", not "yhwh".
[Note, Strong's, published in 1890, uses "Chaldean" for words, which authorities now agree were actually in the Aramaic language.] Christ called out in the current, local language of Palestine, which was Aramaic, not Hebrew.
Psa. 22:1 is a prophecy that Christ would call out to "God" (#410, el), not to "yhvh". Matthew and Mark both contain "God" as translated from "theos" (Strong's #2216, "the supreme Deity; God"), Mat. 27:46, Mk. 15:34. The prophecy was that Christ, at the moment of his death would cry out to, or declare, "God" and that prophecy was fulfilled."I will declare thy name (Heb. shem) unto my brethren: in the midst of the congregation will I praise thee." (Psa. 22:22).
Strong's 8034, (name) "shem, an appellation, as a mark or memorial of individuality; by implication, honor, authority, character: fame, name, renown, report."
This scripture, which is used by some to support the "Hebrew names" actually says Christ "manifested" God's "appellation". This contradicts the "Hebrew names" most basic argument, that "name" is different from "title" or "appellation".Names Index / Next
