Have you ever wondered the names of Jesus in the Bible from genesis to revelation? Most religious sites out there will tell you the names of Jesus in their own way but we are not just saying but most of these websites also give you a lengthy explanation of every name mentioned. Jesus Christ is the name of God’s son in the Christian religion.
The name of Jesus in all 66 books of the Bible is derived from the Hebrew language, meaning “Yahweh saves.” Christ means “anointed.” Thus, Jesus Christ refers to someone who has been anointed with oil and consecrated as a king or priest. Jesus Christ makes reference to the Old Testament prophets’ Messiah in this way. In the New Testament of the Bible, Jesus is mentioned about 638 times. In addition to being called Jesus Christ in these passages, he is also referred to as the Lord and Saviour. He is also called God’s Son, though this title does not mean that he is one of many sons of God but rather that he shares a special relationship with God as his only begotten son (John 3:16).
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The Names of Jesus from Genesis to Revelation
The name Jesus appears in the Bible over 700 times. It is often translated as “Savior,” but this doesn’t really do justice to what it means. The word Jesus means “Yahweh saves.” Jesus Christ is God’s plan for salvation, which He revealed through His Son, Jesus Christ.
Over 700 times, the name of Jesus appears in the Bible, but not all of these appearances are in the same format. We’ll look at these different names for Jesus and their meanings, as well as how they are used in the Bible.
When John the Baptist baptizes Jesus, that is the first time we see him. In Matthew 3:13–17, John tells us that “from on high” he saw a dove descend and rest on Jesus’ head while he was being baptized, and a voice from heaven said “This is my beloved Son, with whom I am well pleased.” This is the only time we see someone else call Jesus “Son” before God does himself (see John 1:49).
In John 5:43-47, Jesus himself calls himself “Lord,” meaning he was claiming to be God’s representative on earth. He also called himself “Son of Man,” which means that he was claiming to be a descendant of Adam (see Gen 2:7). In John 8:28-30, Jesus calls himself “I AM,” which means that he claims to be God himself (see Ex 3:14).
Here are some of the names of Jesus from Genesis to Revelation.
- Genesis 1:26-27 (The first time God says “Let us make man in our image”)
- Genesis 5:1 (The first time Adam was named)
- Genesis 6:8 (The first time Noah’s name was used)
- Genesis 11:9-10 (The first time Abraham’s name was used)
- Genesis 13:4 (The first time Lot’s name was used)
- Genesis 14:22-24 (The first time Melchizedek’s name was used)
- Genesis 15:2 (The first time Hagar’s name was used)
- Exodus 3:13-15 (The first time Moses’ name was used)
Jesus in all 66 books of the bible
Complete Names Of Jesus In The Bible From Genesis To Revelation
Though there is only one Jesus, throughout the Bible He is known by many different names and titles. These are not nicknames or adjectives for Jesus; each of them speaks to who He is and how He works in our lives. Many of these names come from the Hebrew Scriptures and were applied to Jesus by His early followers to demonstrate that His mission was foretold in the Old Testament. God’s prophets foresaw that a Messiah would be sent, but they never imagined this powerful Savior would also be their gentle Friend. As you read through this list, understand that the name of Jesus encompasses all of these roles.
The Redeemer
Redemption is the act of buying something back. It means to buy your freedom.
In this sense, we can see that Jesus is the Redeemer because He purchased our freedom from sin and death.
But redemption can also mean being freed from bondage or captivity by someone who has a right to do so. In this sense, Jesus is also our Redeemer because He has the legal right to set us free from Satan’s power (see John 8:34).
The Friend
In the Gospels, Jesus was known as the friend of sinners. They would come to him and he would listen to them, love them, and forgive them. He was their friend.
Jesus was also known as the friend of the poor. He taught that it is easier for a camel to go through the eye of a needle than for someone who is rich to enter heaven (Matthew 19:24). This means that even though you may be wealthy now, it doesn’t mean anything compared to eternal life with God! In fact, if your riches make you forget about God then they are nothing more than dirt (Matthew 6:19-21).
Jesus was also known as the friend of children because they were precious in his sight (Psalm 8:2). We see this when Jesus calls little children “blessed” instead of grownups who know better (Matthew 18:3). Children learn best when they feel loved and valued by others so don’t underestimate their abilities!
Jesus also had friends among those who were sick or suffering physically but wanted nothing more than peace in their hearts; this included those who were lonely because no one could hear what they said; people without homes where they could live safely without fear or danger; people who lost everything during wars; women who couldn’t find husbands because everyone thought there wasn’t anything special about being single in today’s culture except maybe being single means having sex too much — all these things made up part of Jesus’ daily life experiences so he knew how hard it could be at times just getting through each day alive let alone feeling worthy enough not only survive but thrive spiritually speaking too!
The Mighty One
Jesus is the mighty one. He is the mighty one who saves us and rescues us from everything that could ever keep us from experiencing God’s love. He is the mighty one who is the Savior of the world, which means he has rescued every person on this planet, no matter what they’ve done or what they’ve believed or where they come from.
Jesus was born into a world full of sin and suffering; but through his life, death and resurrection Jesus destroyed death so that everyone could have eternal life in heaven with God. He didn’t ask anyone else to die for them; he did it himself! And then he rose from death because there was no other way for him to go back home with his Father than by going through death itself like we all must do someday too (John 3:16).
The Vine
The Vine is a title of Jesus Christ in the Bible. The book of John and Revelation both contain references to “the vine.”
In John 15, Jesus talks about Himself being the vine and His followers being the branches. He says that we need Him because apart from Him we can do nothing (John 15:5). This shows us how important Jesus is to each one of us.
John 15:5 – “I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.”
The Seed of the Woman
The Seed of the Woman is Jesus Christ. The Hebrew word for “Seed” is zera, which means “descendant” or “offspring.” This title refers to the promised Messiah who will come through the lineage of David and fulfill God’s plan for salvation (Genesis 3:15).
In context of Genesis 3:15, when Eve tells Satan that they will not be able to defeat him, he replies that she won’t be able to defeat him because she can’t even defeat herself (i.e., childbirth). He says he will put enmity between her offspring and his offspring (women cannot produce male children) until all are dead except one man who will crush his head. This prophecy was fulfilled by Christ when He came through Mary’s line as an infant and was killed on a cross by us humans after we had sinned against Him–but then resurrected Himself from death!
The Word
The word ‘Word’ is used twice in the Bible, and only once in a manner relevant to Jesus Christ. The other usage refers merely to God’s spoken word. In John 1:1-3 we read that Jesus Christ existed before anything else came into existence; he is described as being with God and was himself God. He was not created by any process or method but simply by the spoken word of God—the same power which caused all things to come into being (Genesis 1).
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“`In order for us to fully understand what this means, we must first understand how words work on our planet Earth. We know that when people speak words, these words become audible sounds which carry meaning across distances through air molecules vibrating at certain frequencies. Similarly, when someone writes down a word on paper – say “cat” – their pen produces ink on paper which travels at different speeds depending upon the type of paper used: however fast or slow it moves depends upon how tightly packed together those little black dots are within each letter you see printed thereupon!
The Son of God
These are the four titles given to Jesus in the Bible: Son of God, Messiah, Son of David, and Son of Man. Each one is equally important because they reveal something about our Savior.
The first title is “Son of God.” In Matthew 17:5-6, Jesus says to His disciples:
Mark 5:19-20; John 1:1-3; Romans 8:3-4; 2 Corinthians 4:5; Galatians 4:4-7; Hebrews 1:2-2… there’s more but I’m not going to type them all!
Christ Jesus
The name “Christ” is derived from the Greek word for “messiah,” which means “anointed one.” Jesus Christ is therefore called the Messiah, or the Anointed One. This title was given to him because he was chosen by God to become our Savior and Redeemer.
Jesus’ name means “The Lord Saves,” because he came as a savior for mankind.
The Lamb of God
Jesus is the Lamb of God.
That’s right, Jesus is literally called the “Lamb of God”. The Bible says that Jesus was sacrificed for our sins. He was the lamb that was slain for our sins on the cross. The Bible also says in Revelation 5:12-13 that Jesus Christ is “worthy to receive power, wealth and wisdom; honor, glory and praise!” But we must remember that he only received these blessings because he had already been sacrificed as a sacrifice for our sins!
The Lamb took away all our sins when he died on the cross for us – past tense, not future tense – so now we can walk into heaven without any shame or guilt at all!
The Bridegroom
The bridegroom is the central figure in several parables of Jesus. For example, in the parable of the ten virgins (Matthew 25:1-13), a bridegroom goes out to meet his bride at midnight and all ten bridesmaids wait for him together. When he arrives, some have no oil for their lamps and so they cannot go into the wedding banquet with him when he returns. Similarly, in the parable of The Wise And Foolish Virgins (Matthew 25:1-13), five foolish bridesmaids run out with their lamps after having failed to bring enough oil with them. In contrast, their wise counterparts had prepared themselves properly by bringing extra supplies along with them. A similar scenario—that of a wedding feast—is presented in Matthew 22:2-14 where Jesus describes how one day there will be a great feast at which people are invited from all over the world. At this feast there will be places set aside for those who were previously invited but did not accept; thus anyone who does not come at all will be denied entry because he was originally invited!
The Light of the World
Jesus is the light of the world.
He acts as a light that shines in darkness, to give us hope in our darkest times and places. Jesus shows us the way out of our troubles, when we are lost and confused about life’s direction.
Jesus says: “I am the Light of the World” (John 8:12). He came into this world as a baby boy, born from a virgin mother named Mary by God’s Holy Spirit (Matthew 1:18-23). He grew up as an ordinary man with extraordinary powers given by God because he was His Son on earth for 33 years before dying for our sins on a cross made out of wood from nature itself – which is also symbolic for humanity being connected back through time since it all started off with Adam & Eve eating from forbidden fruit from trees planted in Eden Garden known today as Eden Park near London Heathrow Airport..
What Are The 100 Names of Jesus
The many titles and names of Jesus speak to who He is and how He works in our lives.
Each of these titles and names speak to who Jesus is and how He works in our lives. In fact, if you were to pick one name for Jesus, it would be impossible to choose just one! The Bible has many titles for Jesus, but these are some of the most well-known:
- Messiah (Grk., “Anointed One”)—This title refers to both His earthly ministry as well as His future reign on earth for 1,000 years. It also proclaims that He was born according to prophecy (Isaiah 9:6), appointed by God the Father (“I will send My messenger ahead of You,” Zechariah 3:1), and anointed by the Holy Spirit at His baptism (Luke 3:21). We can trust in Him because He is God’s chosen One; we can call upon Him because He has been given authority over all things—”He has made Him ruler over all creation.”
- Son of God—Jesus’ divine sonship was announced long before His birth when Gabriel told Mary she would give birth “to a son” (Luke 1:31). This announcement also reminds us that we should worship only one true God—”You shall have no other gods before me.”
Every one of these names points to something about His identity and His character. This is how He presents Himself, as well as how others refer to Him in Scripture. But more than that, each title also serves as a description of what Jesus has done and who He is to us today. Knowing these names—and remembering them—can be helpful when speaking with others about Him or even praying to Him yourself. A prayer that uses specific titles or names is often more meaningful than a general one, especially if you’re looking for an answer on a particular topic.
Names of Jesus in The Bible from Genesis to Revelation Pdf
Jesus is called many names in the Bible. Some of these names are just nicknames or titles, while others are descriptions of what Jesus did or who he is.
In Genesis, Jacob’s name was changed to Israel after he wrestled with God. In the same way, Jesus has many names that describe his characteristics. In John 1:1-18, John explains that Jesus’ name means “God with us.” This shows that Jesus is not just a man, but also God himself.
From Genesis to Revelation, there are over 100 different ways Jesus is referred to by name and title throughout the Bible!
Download Names of Jesus in all 66 books of the bible
Attributes of God from Genesis to Revelation
Enumeration
The Westminster Shorter Catechism’s definition of God is an enumeration of his attributes: “God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth.”[5] This answer has been criticised, however, as having “nothing specifically Christian about it.”[6] The Westminster Larger Catechism adds certain attributes to this description, such as “all-sufficient,” “incomprehensible,” “every where present” and “knowing all things”.[7]
Aseity
The aseity of God means “God is so independent that he does not need us.”[8] It is based on Acts 17:25, where it says that God “is not served by human hands, as if he needed anything” (NIV). This is often related to God’s self-existence and his self-sufficiency.[9]
Eternity
The eternity of God concerns his existence beyond time. Drawing on verses such as Psalm 90:2 (“Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God”), Wayne Grudem states that, “God has no beginning, end, or succession of moments in his own being, and he sees all time equally vividly, yet God sees events in time and acts in time.”[10] The expression “Alpha and Omega” also used as title of God in Book of Revelation. God’s eternity may be seen as an aspect of his infinity, discussed below.
Goodness
The goodness of God means that “God is the final standard of good, and all that God is and does is worthy of approval.”[11]Many theologians consider the goodness of God as an overarching attribute – Louis Berkhof, for example, sees it as including kindness, love, grace, mercy and longsuffering.[12] The idea that God is “all good” is called his omnibenevolence.
Critics of Christian conceptions of God as all-good, all-knowing, and all-powerful cite the presence of evil in the world as evidence that it is impossible for all three attributes to be true; this contradiction is known as the problem of evil. The Evil God Challenge is a thought experiment that explores whether the hypothesis that God might be evil has symmetrical consequences to a good God, and whether it is more likely that God is good, evil, or non-existent.
Graciousness
The graciousness of God is a key tenet of Christianity. In Exodus 34:5-6, it is part of the Name of God, “Yahweh, Yahweh, the compassionate and gracious God”. The descriptive of God in this text is, in Jewish tradition, called the “Thirteen Attributes of Mercy”.[13]
Holiness
The holiness of God is that he is separate from sin and incorruptible. Noting the refrain of “Holy, holy, holy” in Isaiah 6:3 and Revelation 4:8, R. C. Sproul points out that “only once in sacred Scripture is an attribute of God elevated to the third degree… The Bible says God is love “[14]
Immanence
The immanence of God refers to him being in the world. It is thus contrasted with his transcendence, but Christian theologians usually emphasise that the two attributes are not contradictory. To hold to transcendence but not immanence is deism, while to hold to immanence but not transcendence is pantheism. According to Wayne Grudem, “the God of the Bible is no abstract deity removed from, and uninterested in his creation”.[15] Grudem goes on to say that the whole Bible “is the story of God’s involvement with his creation”, but highlights verses such as Acts 17:28, “in him we live and move and have our being”.[15]
Immutability
Immutability means God cannot change. James 1:17 refers to the “Father of the heavenly lights, who does not change like shifting shadows” (NIV).[16] Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God’s people (Numbers 14.) “Scripture testifies that in all these various relations and experiences, God remains ever the same.”[17] Millard Erickson calls this attribute God’s constancy.[3]
The immutability of God is being increasingly criticized by advocates of open theism,[18] which argues that God is open to influence through the prayers, decisions, and actions of people. Prominent adherents of open theism include Clark Pinnock, John E. Sanders and Gregory Boyd.
Impassibility
The doctrine of the impassibility of God is a controversial one.[19] It is usually defined as the inability of God to suffer, while recognising that Jesus, who is believed to be God, suffered in his human nature. The Westminster Confession of Faith says that God is “without body, parts, or passions”. Although most Christians historically (Athanasius, Augustine, Aquinas, and Calvin being examples) take this to mean that God is “without emotions whether of sorrow, pain or grief”, some people interpret this as meaning that God is free from all attitudes “which reflect instability or lack of control.”[20] Robert Reymond says that “it should be understood to mean that God has no bodily passions such as hunger or the human drive for sexual fulfillment.”[21]
D. A. Carson argues that “although Aristotle may exercise more than a little scarcely recognized influence upon those who uphold impassibility, at its best impassibility is trying to avoid a picture of God who is changeable, given over to mood swings, dependent on his creatures.”[22] In this way, impassibility is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so “it is because he chooses to suffer”.[23]
Impeccability
The impeccability of God is closely related to his holiness. It means that God is unable to sin, which is a stronger statement than merely saying that God does not sin.[24] Robert Morey argues that God does not have the “absolute freedom” found in Greek philosophy. Whereas “the Greeks assumed the gods were ‘free’ to become demons if they so chose,” the God of the Bible “is ‘free’ to act only in conformity to His nature.”[25]
Incomprehensibility
See also: Acatalepsy
The incomprehensibility of God means that he is not able to be fully known. Isaiah 40:28 says “his understanding no one can fathom”.[26] Louis Berkhof states that “the consensus of opinion” through most of church history has been that God is the “Incomprehensible One”. Berkhof, however, argues that, “in so far as God reveals Himself in His attributes, we also have some knowledge of His Divine Being, though even so our knowledge is subject to human limitations.”[27]
Incorporeality
The incorporeality or spirituality of God refers to him being a Spirit. This is derived from Jesus’ statement in John 4:24, “God is Spirit.”[28] Robert Reymond suggests that it is the fact of his spiritual essence that underlies the second commandment, which prohibits every attempt to fashion an image of him.”[29]
Infinity
The infinity of God includes both his eternity and his immensity. Isaiah 40:28 says that “Yahweh is the everlasting God,”[30] while Solomon acknowledges in 1 Kings 8:27 that “the heavens, even the highest heaven, cannot contain you”.[31] Infinity permeates all other attributes of God: his goodness, love, power, etc. are all considered to be infinite.
The relationship between the infinity of God and mathematical infinity has often been discussed.[32] Georg Cantor’s work on infinity in mathematics was accused of undermining God’s infinity, but Cantor argued that God’s infinity is the Absolute Infinite, which transcends other forms of infinity.[33]
Jealousy
J. I. Packer sees God’s jealousy as “zeal to protect a love relationship or to avenge it when broken,” thus making it “an aspect of his covenant love for his own people.”[34]
Love
See also: Trinity and love and omnibenevolence
D. A. Carson speaks of the “difficult doctrine of the love of God,” since “when informed Christians talk about the love of God they mean something very different from what is meant in the surrounding culture.”[35] Carson distinguishes between the love the Father has for the Son, God’s general love for his creation, God’s “salvific stance towards his fallen world,” his “particular, effectual, selecting love toward his elect,” and love that is conditioned on obedience.
The love of God is particularly emphasised by adherents of the social Trinitarian school of theology. Kevin Bidwell argues that this school, which includes Jürgen Moltmann and Miroslav Volf, “deliberately advocates self-giving love and freedom at the expense of Lordship and a whole array of other divine attributes.”[36]
Mission
While the mission of God is not traditionally included in this list, David Bosch has argued that “mission is not primarily an activity of the church, but an attribute of God.”[37] Christopher J. H. Wright argues for a biblical basis for Mission that goes beyond the Great Commission, and suggests that “missionary texts” may sparkle like gems, but that “simply laying out such gems on a string is not yet what one could call a missiological hermeneutic of the whole Bible itself.”[38]
Mystery
Many theologians see mystery as God’s primary attribute because he only reveals certain knowledge to the human race. Karl Barth said “God is ultimate mystery.”[39] Karl Rahner views “God” as “mystery” and theology as “the ‘science’ of mystery.”[40] Nikolai Berdyaev deems “inexplicable Mystery” as God’s “most profound definition.”[41] Ian Ramsey defines God as “permanent mystery,”[42]
Omnipotence
The omnipotence of God refers to Him being “all powerful”. This is often conveyed with the phrase “Almighty”, as in the Old Testament title “God Almighty” (the conventional translation of the Hebrew title El Shaddai) and the title “God the Father Almighty” in the Apostles’ Creed.
C. S. Lewis clarifies this concept: “His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to him, but not nonsense. This is no limit to his power.”[43]
Omnipresence
The omnipresence of God refers to him being present everywhere. Berkhof distinguishes between God’s immensity and his omnipresence, saying that the former “points to the fact that God transcends all space and is not subject to its limitations,” emphasising his transcendence, while the latter denotes that God “fills every part of space with His entire Being,” emphasising his immanence.[44] In Psalm 139, David says, “If I go up to the heavens, you are there; if I make my bed in the depths, you are there” (Psalm 139:8, NIV).[45]
Omniscience
The omniscience of God refers to him being “all-knowing”. Berkhof regards the wisdom of God as a “particular aspect of his knowledge.”[46]
An argument from free will proposes that omniscience and free will are incompatible and that as a result either God does not exist or any concept of God that contains both of these elements is incorrect. An omniscient God has knowledge of the future, and thus what choices He will make. Because God’s knowledge of the future is perfect, He cannot make a different choice and therefore has no free will. Alternatively, a God with free will can make different choices based on knowledge of the future, and therefore God’s knowledge of the future is imperfect or limited.
Oneness
The oneness, or unity of God refers to his being one and only. This means that Christianity is monotheistic, although the doctrine of the Trinity says that God is three persons: Father, Son, and Holy Spirit. The Athanasian Creed says “we worship one God in Trinity, and Trinity in Unity.”
The statement, known as the Shema Yisrael, after its first two words in Hebrew, says “Hear, O Israel: Yahweh our God, Yahweh is one” (Deuteronomy 6:4). In the New Testament, Jesus upholds the oneness of God by quoting these words in Mark 12:29. The Apostle Paul also affirms the oneness of God in verses like Ephesians 4:6.[47]
The oneness of God is also related to his simplicity.
Providence
While the providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute.[48] Although the word is not used in the Bible to refer to God, the concept is found in verses such as Acts 17:25, which says that God “gives all men life and breath and everything else” (NIV).[49]
A distinction is usually made between “general providence,” which refers to God’s continuous upholding the existence and natural order of the universe, and “special providence,” which refers to God’s extraordinary intervention in the life of people.[50]
Righteousness
The righteousness of God may refer to his holiness, to his justice, or to his saving activity. Martin Luther grew up believing that this referred to an attribute of God – namely, his distributive justice. Luther’s change of mind and subsequent interpretation of the phrase as referring to the righteousness which God imputes to the believer was a major factor in the Protestant Reformation. More recently, however, scholars such as N. T. Wright have argued that the verse refers to an attribute of God after all – this time, his covenant faithfulness.[51]
Simplicity
The simplicity of God means he is not partly this and partly that, but that whatever he is, he is so entirely. It is thus related to the unity of God. Grudem notes that this is a less common use of the word “simple” – that is, “not composed of parts”. Grudem distinguishes between God’s “unity of singularity” (in that God is one God) and his “unity of simplicity”.[52]
Sovereignty
Main article: Sovereignty of God in Christianity
The sovereignty of God is related to his omnipotence, providence, and kingship, yet it also encompasses his freedom, and is in keeping with his goodness, righteousness, holiness, and impeccability. It refers to God being in complete control as he directs all things — no person, organization, government or any other force can stop God from executing his purpose. This attribute has been particularly emphasized in Calvinism. The Calvinist writer A. W. Pink appeals to Isaiah 46:10 (“My purpose will stand, and I will do all that I please”) and argues, “Subject to none, influenced by none, absolutely independent; God does as He pleases, only as He pleases always as He pleases.”[53] Other Christian writers contend that the sovereign God desires to be influenced by prayer and that he “can and will change His mind when His people pray.”[54][55]
Transcendence
God’s transcendence means that he is outside space and time, and therefore eternal and unable to be changed by forces within the universe.[56] It is thus closely related to God’s immutability, and is contrasted with his immanence.
The Shield of the Trinity diagram symbolising aspects of the doctrine of the Trinity.
Trinity
Trinitarian traditions of Christianity propose the Trinity of God – three persons in one: Father, Son, and the Holy Spirit.[57] Support for the doctrine of the Trinity comes from several verses on the Bible and the New Testament’s trinitarian formulae, such as the Great Commission of Matthew 28:19, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”. Also, 1 John 5:7 (of the KJV) reads “…there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one”, but this Comma Johanneum is almost universally rejected as a Latin corruption.[58]
Veracity
The veracity of God means his truth-telling. Titus 1:2 refers to “God, who does not lie.”[3] Among evangelicals, God’s veracity is often regarded as the basis of the doctrine of biblical inerrancy. Greg Bahnsen says,
Only with an inerrant autograph can we avoid attributing error to the God of truth. An error in the original would be attributable to God Himself, because He, in the pages of Scripture, takes responsibility for the very words of the biblical authors. Errors in copies, however, are the sole responsibility of the scribes involved, in which case God’s veracity is not impugned.[59]
Wrath
See also: divine retribution
Wayne Grudem suggests that “if God loves all that is right and good, and all that conforms to his moral character, then it should not be surprising that he would hate everything that is opposed to his moral character.”
Names of God from Genesis to Revelation
God is the name of the one true God, who is the creator of all things. The Bible teaches that God is a Trinity—three co-equal persons (Father, Son, and Holy Spirit) who are one in substance.
In the Old Testament, God’s name appears as YHWH or Yahweh (the Tetragrammaton). Later Jewish tradition revealed that this word should not be spoken aloud because its pronunciation was so sacred.
In the New Testament, Jesus taught his disciples to pray to “Our Father” and “Our Lord.” Part of what makes Christianity unique is that it teaches that there is only one God who exists eternally as three persons: Father, Son, and Holy Spirit.
The names of God are a part of the biblical canon that has been largely overlooked, despite its importance in understanding the nature of God.
While there are many names for God in the Bible, there are only three that are used consistently throughout scripture: Yahweh (or Jehovah), Elohim, and El Shaddai. These three names provide a window into the nature of God’s character and relationship with humanity.
Yahweh is the most common name for God in the Old Testament. It is used 6,828 times throughout scripture—more than any other name for God. It refers to God as an entity with no physical form or gender; it simply means “I am who I am.” This name connects to God’s self-manifestation in Exodus 3:14 when He revealed His true identity as “I AM THAT I AM.” The use of this name emphasizes God’s transcendence and sovereignty over all creation (Exod 3:14).
Elohim is another common name for God found throughout scripture. The word Elohim comes from two Hebrew words meaning “strong one” or “mighty one” combined with an article indicating plurality (the).