Word Studies¶
Question¶
Does the tetragrammaton (YHWH) function as a personal name identifying a single divine person, or as a name expressing the divine nature/identity that can be shared by the persons within that identity? What does the derivation of the name reveal about its theological content? How do the 'Son of Man' title (Daniel 7:13-14), the ego eimi sayings (John 8:58), and the 'Son of God' title function as divine-name claims?
H3068 — YHWH¶
Source: D:/bible/bible-studies/word-studies/H3068-yhwh.md
Occurrences: 6534
The tetragrammaton, from the verb hayah (to be). Qal impf 3ms form — 'He is / He will be.' LXX renders as kyrios ~5,107 times. Appears in 36 of 39 OT books. Functions in self-revelation (Exo 3:14-15), covenant confession (Deut 6:4), prophetic messenger formula, cultic/liturgical address, and compound titles (YHWH Tsabaoth, YHWH Tsidkenu). The hybrid pointing 'Jehovah' is a medieval artifact from reading YHWH consonants with Adonai vowels.
Semantic categories: self-revelation, covenant name, prophetic formula, liturgical address, compound titles
Key verses: Exo 3:14-15, Exo 6:2-3, Exo 34:5-7, Deut 6:4, Isa 42:8
Relevance: Central to the entire study — the name itself. Whether it identifies one person or an identity shared by persons is the core question.
H1961 — hayah¶
Source: D:/bible/bible-studies/word-studies/H1961-hayah.md
Occurrences: 4280
Primitive root: to be, become, come to pass. 3,540 Qal occurrences, 21 Niphal. No Hiphil attestations — this demolishes the Albright/Cross causative reading. The verb behind YHWH: ehyeh (1cs Qal impf) in Exo 3:14 is the first-person form; YHWH is the 3ms form. LXX splits: ginomai for dynamic becoming, eimi for stative being.
Semantic categories: existence, becoming, creative command, narrative marker, divine self-identification, covenant promise
Key verses: Exo 3:14, Gen 1:3, Gen 2:7
Relevance: Root verb of the divine name. The 1cs→3ms rotation (ehyeh→YHWH) shows the name describes being itself, not one person's identity.
H136 — Adonai¶
Source: D:/bible/bible-studies/word-studies/H136-adonai.md
Occurrences: 446
Emphatic form of H113 adon, reserved for God. Pluralis majestatis with 1s suffix. Functions as the qere perpetuum oral substitute for YHWH. Concentrated in Ezekiel (215x) and prophetic oracles. The 'Jehovah' hybrid arose from reading YHWH consonants with Adonai vowels.
Semantic categories: vocative prayer, sovereign majesty, prophetic messenger formula, judge/warrior, covenant confession
Key verses: Gen 15:2, Isa 6:1, Psa 110:5
Relevance: Critical for the Psa 110:1 debate — Adonai (H136) vs. adoni (H113). The divine form reserved for God.
H113 — adon¶
Source: D:/bible/bible-studies/word-studies/H113-ʼâdôwn.md
Occurrences: 333
Base noun: lord, master, owner. Used of human superiors (servants to masters, subjects to kings, wives to husbands), royal figures, prophetic figures, and occasionally of God (Deut 10:17, Psa 114:7). Critical in Psa 110:1 where la'adoni (my lord, H113) is used for the Messiah — the Masoretic pointing distinguishes this from the divine Adonai (H136).
Semantic categories: human lord/master, royal lord, prophetic address, divine lord, Psalm 110:1 Messianic, owner/possessor, polite address
Key verses: Psa 110:1, Deu 10:17, Psa 114:7, Jos 5:14
Relevance: Essential for the adoni vs. Adonai distinction in Psa 110:1. The Unitarian argument depends on la'adoni being exclusively non-divine.
H259 — echad¶
Source: D:/bible/bible-studies/word-studies/H259-echad.md
Occurrences: 980
Cardinal numeral: one, united, first. Semantic range includes simple numerical one, ordinal first, indefinite a/certain, partitive, and critically compound/collective unity (Gen 2:24 'one flesh,' Num 13:23 'one cluster'). Used of God in Deut 6:4 (Shema). The same word applies to composite unity without contradiction.
Semantic categories: numerical one, ordinal first, indefinite, compound unity, absolute/unified one of God, emphatic unity of action
Key verses: Deut 6:4, Gen 2:24, Num 13:23, Ezek 37:17
Relevance: The Shema's unity word. Permits but does not require composite unity. Contrast with yachid (H3173) which is never applied to YHWH.
H3173 — yachid¶
Source: D:/bible/bible-studies/word-studies/H3173-yachiyd.md
Occurrences: 12
Only, solitary, unique, beloved. Used of only children (Gen 22:2 Isaac), mourning contexts (Jer 6:26, Amos 8:10, Zech 12:10), and the psalmist's irreplaceable life (Psa 22:20, 35:17). NEVER applied to YHWH in the Hebrew Bible. If biblical authors wanted to express 'YHWH is the sole, solitary one,' yachid was available but never used.
Semantic categories: only-beloved child, mourning/sacrifice, solitary/desolate, precious life
Key verses: Gen 22:2, Zech 12:10, Psa 22:20
Relevance: The word available for absolute solitary oneness — but never applied to YHWH. This is a lexical fact relevant to the composite-unity question.
H430 — elohim¶
Source: D:/bible/bible-studies/word-studies/H430-elohiym.md
Occurrences: 2689
Morphologically plural masculine noun, grammatically singular when referring to the true God (~99% of cases). The plural form with singular verb agreement is classified as plural of majesty/intensity. Used of the true God, pagan gods, angels, human judges. The handful of plural-verb cases with the true God (Gen 1:26, 3:22, 11:7, 20:13, 35:7) are the central data for intra-divine plurality questions.
Semantic categories: God of Israel/Creator, covenant God, pagan/foreign deities, individual humans/beings, human judges, angels/heavenly beings, superlative/intensive
Key verses: Gen 1:1, Gen 1:26, Deut 6:4, Psa 82:1,6
Relevance: Plural divine name with singular verb — morphological plurality does not prove but permits intra-divine plurality.
G2962 — kyrios¶
Source: D:/bible/bible-studies/word-studies/G2962-kyrios.md
Occurrences: 748
Lord, supreme in authority. LXX standard rendering for both YHWH (~5,107 times) and Adonai (~419 times). In the NT: applied to God the Father, to Jesus Christ (confessional formula), and mundane sense for earthly masters. The LXX convention enables NT writers to apply OT YHWH passages directly to Jesus without lexical seam.
Semantic categories: divine name (YHWH continuation), God the Father, Jesus Christ confessional, authority over creation/eschaton, ethical demand, earthly master, polite address
Key verses: Acts 2:36, Rom 10:9, Phil 2:11, John 20:28
Relevance: The bridge word: LXX renders YHWH as kyrios; NT applies kyrios to Jesus. The YHWH-title transfer system depends on this equivalence.
G1510 — eimi¶
Source: D:/bible/bible-studies/word-studies/G1510-eimi.md
Occurrences: 155
First person singular present indicative of the copulative verb 'to be.' John dominates with 52 occurrences (36%). The absolute ego eimi (without predicate) in John 8:24,28,58; 13:19; 18:5-6; Mark 14:62 carries divine self-identification force echoing Exo 3:14 LXX and Isaiah's ani hu. Seven predicate I AM sayings in John (bread of life, light of world, etc.).
Semantic categories: divine self-identification, Johannine I AM predicates, eschatological/eternal declaration, human self-identification, presence/accompaniment, denial/negative
Key verses: John 8:58, John 8:24, Mark 14:62, Rev 1:17
Relevance: The Greek word in the ego eimi formula. The chain: ehyeh (Exo 3:14) → ani hu (Isa 43:10) → ego eimi (John 8:58) traces the divine self-identification from Hebrew through Greek.
G1096 — ginomai¶
Source: D:/bible/bible-studies/word-studies/G1096-ginomai.md
Occurrences: 702
To become, come into being, happen. Primary LXX equivalent for hayah's dynamic sense. In John 8:58, genesthai (aorist middle infinitive) describes Abraham's coming into existence as a bounded event, contrasted with the unbounded present eimi. The tense-clash is the signature of the divine-name claim.
Semantic categories: coming into being, happening, becoming, fulfillment
Key verses: John 8:58, John 1:14, John 1:3
Relevance: Contrasted with eimi in John 8:58. Abraham 'came to be' (genesthai, bounded); Jesus 'is' (eimi, unbounded).
H6399 — pelach¶
Source: D:/bible/bible-studies/word-studies/H6399-pelach.md
Occurrences: 13
Aramaic verb: to serve, pay cultic reverence. 10 unique verses, 9 in Daniel. Within Daniel's own corpus, every occurrence refers to cultic worship of a deity (true or false): Dan 3:12,14,17,18,28 (idol worship refused/true God worshipped); Dan 6:16,20 (Daniel's worship of God); Dan 7:14,27 (all peoples serve the Son of Man). The Targumic counter-argument (non-cultic usage) is later Aramaic, not relevant to Daniel's own semantic field.
Semantic categories: cultic worship of idols, cultic worship of true God, eschatological worship of Son of Man, cultic personnel
Key verses: Dan 7:14, Dan 3:17, Dan 6:20
Relevance: Critical for the Dan 7:14 debate. If pelach in Daniel is exclusively cultic/divine, then the Son of Man receiving pelach is receiving divine worship.
H1247 — bar¶
Source: D:/bible/bible-studies/word-studies/H1247-bar.md
Occurrences: 9
Aramaic noun: son. Equivalent to Hebrew ben (H1121). 9 tokens in 7 verses (Ezra and Daniel only). Used in patronymics (Ezra 5:1) and the theologically critical 'bar enash' (son of man) in Dan 7:13 and the divine-figure description in Dan 3:25.
Semantic categories: patronymic, classifying idiom (son of man), divine figure description
Key verses: Dan 7:13, Dan 3:25
Relevance: The Aramaic 'son' in bar enash (Son of Man) — the title Jesus most frequently uses of himself.
H8269 — sar¶
Source: D:/bible/bible-studies/word-studies/H8269-sar.md
Occurrences: 433
Prince, ruler, chief. Used in Isa 9:6 'Prince of Peace' (sar-shalom) as one of the divine titles for the Messianic child. Also used of Michael as sar in Daniel.
Semantic categories: ruler/prince, military commander, divine title
Key verses: Isa 9:6, Dan 10:13
Relevance: Isa 9:6 title for the Messianic child alongside 'Mighty God' and 'Everlasting Father.'
G3686 — onoma¶
Source: D:/bible/bible-studies/word-studies/G3686-onoma.md
Occurrences: 228
Name — literally or figuratively (authority, character, reputation). Translates Hebrew shem (H8034). In Matt 28:19, the singular onoma governs three persons (Father, Son, Holy Spirit). In Phil 2:9, 'the name above every name' = YHWH/kyrios given to Jesus.
Semantic categories: personal identification, divine name, authority/character, invocation/worship, reputation
Key verses: Matt 28:19, Phil 2:9, Acts 4:12
Relevance: The singular onoma in Matt 28:19 and 'the name above every name' in Phil 2:9 are central to the shared divine name thesis.
G2316 — theos¶
Source: D:/bible/bible-studies/word-studies/G2316-theos.md
Occurrences: 1343
God — the supreme deity. Used of God the Father and applied to Christ in seven explicit predications (John 1:1, 20:28, Titus 2:13, etc.). In John 5:18, the charge is 'making himself equal with God (theos).' In John 10:33, 'thou makest thyself God (theos).'
Semantic categories: the true God, deity predications of Christ, contrast with false gods
Key verses: John 1:1, John 5:18, John 10:33, John 20:28
Relevance: The deity predications of Christ as theos are part of the YHWH-identity transfer system.
H8034 — shem¶
Source: D:/bible/bible-studies/word-studies/H8034-shem.md
Occurrences: 938
Name — an appellation as mark or memorial of individuality; by implication honor, authority, character. In biblical usage = name + reputation + character + authority + presence. Overwhelmingly translated 'name' (91%). The shem concept enriches the meaning of YHWH: the name carries the full identity.
Semantic categories: personal name, divine name/identity, reputation/character, authority/presence
Key verses: Exo 3:15, Exo 23:21, Exo 34:5
Relevance: The Hebrew concept of 'name' extends far beyond a verbal label — it includes identity, character, authority, and presence. This enriches the question of what it means for the divine name to be 'in' someone (Exo 23:21).
H5769 — olam¶
Source: D:/bible/bible-studies/word-studies/H5769-owlam.md
Occurrences: 432
Everlasting, eternity — concealed time, the vanishing point in either direction. In Micah 5:2, paired with qedem for the Messiah's pre-existence: 'from of old (qedem), from everlasting (olam).' The double temporal phrase extends the range to true eternity.
Semantic categories: everlasting/eternal, ancient times, perpetual duration
Key verses: Micah 5:2, Isa 9:6, Deut 33:27
Relevance: The eternity claim for the Messiah in Micah 5:2 and 'Everlasting Father' in Isa 9:6.
H6924 — qedem¶
Source: D:/bible/bible-studies/word-studies/H6924-qedem.md
Occurrences: 88
From of old, ancient, east. Root concept: 'that which is in front' — the past (already seen) and the east (direction faced). When paired with olam (Micah 5:2), extends to primordial/pre-creation antiquity. 88 occurrences across 22 books.
Semantic categories: spatial: east, temporal: ancient times, temporal: primordial/before creation, people-group: children of the east
Key verses: Micah 5:2, Deut 33:27, Prov 8:22-23, Hab 1:12
Relevance: Paired with olam in Micah 5:2 for the Messiah's pre-existence. Whether it extends to true eternity (vs. extreme antiquity) is the interpretive question.
G5207 — huios¶
Source: D:/bible/bible-studies/word-studies/G5207-huios.md
Occurrences: 382
Son — used of immediate, remote, or figurative kinship. In NT Christology: 'Son of God' (divine identity claim provoking blasphemy charges) and 'Son of Man' (Dan 7:13 figure claiming divine prerogatives). The anarthrous 'Son of Man' in John 5:27 echoes bar enash of Dan 7:13.
Semantic categories: biological son, messianic Son, Son of God deity claim, Son of Man divine prerogative
Key verses: John 5:18, John 10:36, John 5:27, Mark 14:62
Relevance: Both 'Son of God' and 'Son of Man' function as divine-name claims in the NT, triggering blasphemy charges.
G987 — blasphemeo¶
Source: D:/bible/bible-studies/word-studies/G987-blasphemeo.md
Occurrences: 39
To blaspheme — to vilify, speak impiously. The blasphemy charge triggered by divine-name claims is the contemporaneous proof that Jesus's indirect deity claims were recognized as divine claims.
Semantic categories: vilification of deity, false blasphemy charges, recognized deity claims
Key verses: Mark 14:64, John 10:33, Mark 2:7
Relevance: The blasphemy charge is the historical confirmation that ego eimi + Son of Man + Son of God claims were understood as deity claims.
H6666 — tsedaqah¶
Source: D:/bible/bible-studies/word-studies/H6666-tsedaqah.md
Occurrences: 165
Righteousness — moral/ethical rightness. In Jer 23:6, YHWH Tsidkenu ('YHWH our Righteousness') is the Messianic Branch's own name. The counter-argument: Jer 33:16 applies the same title to Jerusalem.
Semantic categories: moral righteousness, divine attribute, Messianic title
Key verses: Jer 23:6, Jer 33:16
Relevance: The 'righteousness' component of YHWH Tsidkenu in Jer 23:6.
G4352 — proskyneo¶
Source: D:/bible/bible-studies/word-studies/G4352-proskyneo.md
Occurrences: 65
To worship by prostrating/bowing. The worship accept/refuse binary: every righteous creature refuses proskyneo; Christ accepts without correction. This is the behavioral evidence for deity.
Semantic categories: divine worship, accept/refuse binary, creature refusal
Key verses: Rev 19:10, Rev 22:8-9, Matt 28:9
Relevance: The worship accept/refuse binary as deity identification test.
G2578 — kampto¶
Source: D:/bible/bible-studies/word-studies/G2578-kámptō.md
Occurrences: 5
To bend (the knee). 5 NT occurrences, all involving bowing before deity. Phil 2:10 (every knee should bow to Jesus), Rom 14:11 (Isa 45:23 quotation), Rom 11:4 (refusal to bow to Baal), Eph 3:14 (bowing to the Father). Never secular usage in NT.
Semantic categories: divine worship/acknowledgment, refusal of false worship
Key verses: Phil 2:10, Rom 14:11, Rom 11:4
Relevance: Phil 2:10 applies the YHWH-exclusive knee-bowing of Isa 45:23 to Jesus.
G2470 — isos¶
Source: D:/bible/bible-studies/word-studies/G2470-ísos.md
Occurrences: 7
Equal, same. 7 NT occurrences. John 5:18: 'making himself equal with God' (ison to theo). Phil 2:6: 'equality with God' (isa theo). The construction asserts sameness of nature/status, not mere similarity.
Semantic categories: ontological equality, quantitative equivalence, agreement/consistency
Key verses: John 5:18, Phil 2:6
Relevance: John 5:18 explicitly states the Jewish opponents understood Jesus's claim as making himself 'equal with God' — ontological deity claim.