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In Judaism, the name of God is more than a distinguishing title. It represents the Jewish conception of the divine nature, and of the relation of God to the Jewish people. To show the sacredness of the names of God, and as a means of showing respect and reverence for them, the scribes of sacred texts took pause before copying them, and used terms of reverence so as to keep the true name of God concealed. The various names of God in Judaism represent God as he is known, as well as the divine aspects which are attributed to him.

The numerous names of God have been a source of debate amongst biblical scholars. Some have advanced the variety as proof that the Torah has many authors (see documentary hypothesis). It is also held that the only ''name of God'' in the Tanakh is YHWH. Whereas words such as Elohim (God), El (mighty one), El Shaddai (almighty God), Adonai (master), El Elyon (most high God), Avinu (our Father), etc. are not names, but titles, highlighting different aspects of YHWH, and the various roles which He has. This is similar to how a man may be called by his name, or by 'Dad', 'Husband', 'Boss', 'Sir', 'Son', etc, however his personal name is the only one that can be correctly identified as his name. In the Tanakh, YHWH is the personal name of the God of Israel, whereas the other words are titles which are ascribed to Him.

Names of God

The Tetragrammaton

The most important and most often written name of God in Judaism is the Tetragrammaton, the four-letter name of God, AKA יהוה, YHWH or Yahweh. ''Tetragrammaton'' derives from the Greek prefix ''tetra-'' (''four'') and ''gramma'' (''letter'', ''grapheme''). The Tetragrammaton appears 6,828 times (see 'Counts' in the Yahweh article) in the Biblia Hebraica Stuttgartensia edition of the Hebrew Masoretic text. This name is first mentioned in the book of Genesis (2.4) and in English language bibles is traditionally translated as ''The The LORD''.

(The epithet, ''The Eternal One,'' may increasingly be found instead, particularly in Progressive Jewish communities seeking to use gender-neutral language). Because Judaism forbids pronouncing the name outside the Temple in Jerusalem, the correct pronunciation of the Tetragrammaton may have been lost, as the original Hebrew texts only included consonants. Some scholars conjecture that it was pronounced ''Yahweh'', but some suggest that it never had a pronunciation (which is extremely unlikely given that it is found as an element in numerous Hebrew names). The Hebrew letters are named ''Yod-Heh-Vav-Heh'': יהוה; note that Hebrew is written from right to left, rather than left to right as in English. In English it is written as YHWH, YHVH, or JHVH depending on the transliteration convention that is used. The Tetragrammaton was written in contrasting Paleo-Hebrew characters in some of the oldest surviving square Aramaic Hebrew texts, and it is speculated that it was, even at that period, read as ''Adonai'' (''My Lord'') or ''Elohim'' when encountered.

In appearance, YHWH is the third person singular imperfect of the verb ''to be'', meaning, therefore, ''He is''. This explanation agrees with the meaning of the name given in Exodus 3:14, where God is represented as speaking, and hence as using the first person — ''I am''. It stems from the Hebrew conception of monotheism that God exists by himself for himself, and is the uncreated Creator who is independent of any concept, force, or entity; therefore ''I am that I am''.

The idea of 'life' has been traditionally connected with the name YHWH from medieval times. Its owner is presented as a living God, as contrasted with the lifeless gods of the 'heathen' polytheists: God is presented as the source and author of life (compare 1 Kings 18; Isaiah 41:26-29, 44:6-20; Jeremiah 10:10, 14; Genesis 2:7; and so forth).

The name YHWH is often reconstructed as ''Yahweh'', based on a wide range of circumstantial historical and linguistic evidence. Most scholars do not view it as an ''accurate'' reconstruction in an absolute sense, but as the best possible guess, superior to all other existing versions, and thus the standard convention for scholarly usage. It is also, however, a historically used name within the Samaritan tradition. See Yahweh for a more detailed explanation of this reconstruction.

By contrast, the translation ''Jehovah'' was created by adding the vowel points of ''Adonai.'' Early Christian translators of the Torah did not know that these vowel points only served to remind the reader not to pronounce the divine name, but instead say ''Adonai,'' so they pronounced the consonants and vowel points together (a phonological impossibility in Hebrew). They took the letters ''IHVH,'' from the Latin Vulgate, and the vowels ''a-o-a'' were inserted into the text rendering IAHOVAH or ''Iehovah'' in 16th century English, which later became ''Jehovah.''

The name YHWH is likely to be the origin of the Yao of Gnosticism. A minority view considers it to be cognate to an uncertain reading ''Yaw'' for the god Yam in damaged text of the Baal Epic. If the Hehs in the Tetragrammaton are seen as sacred augmentation similar to those in ''Abraham'' (from ''Abram'') and ''Sarah'' (from ''Sarai''), then the association becomes clearer. Though the final Heh in ''Yahweh'' would not necessarily have been pronounced in classical Hebrew, the medial Heh would have almost certainly been pronounced. Other possible vocalizations include a mappiq in the final Heh, rendering it pronounced — most likely with a gliding ''Patah'' (a-sound) before it.

The prohibition of blasphemy, for which capital punishment is prescribed in Jewish law, refers only to the Tetragrammaton (Soferim iv., end; comp. Sanh. 66a).

Pronouncing the tetragrammaton

Most modern denominations of Judaism teach that the four-letter name of God, YHWH, is forbidden to be uttered except by the High Priest in the Temple. Since the Temple in Jerusalem no longer exists, this name is never said in religious rituals by Jews, and the correct pronunciation is disputed. Orthodox and some Conservative Jews never pronounce it for any reason. Some religious non-Orthodox Jews are willing to pronounce it, but for educational purposes only, and never in casual conversation or in prayer. Instead of pronouncing YHWH during prayer, Jews say ''Adonai''.

Substituting ''Adonai'' for YHWH dates back at least to the 3rd century BCE. Passages such as:

strongly indicate that there was a time when the name was in common usage. Also the fact that many Hebrew names consist of verb forms contracted with the tetragrammaton indicates that the people knew the verbalization of the name in order to understand the connection. The prohibition against verbalizing the name never applied to the forms of the name within these contractions (''yeho-'', ''yo-'', ''-yahoo'', ''-yah'') and their pronunciation remains known. (These known pronunciations do not in fact match the conjectured pronunciation ''yahweh'' for the stand alone form.)

Many English translations of the Bible, following the tradition started by William Tyndale, render YHWH as ''LORD'' (all caps) or ''The LORD'' (small caps), and ''Adonai'' as ''Lord'' (upper & lower case). In a few cases, where ''Lord YHWH'' (''Adonai'' YHWH) appears, the combination is written as ''Lord '' (''Adonai elohim''). While neither ''Jehovah'' or ''Yahweh'' is recognized in Judaism, a number of Bibles, mostly Christian, use the name. The Jewish Publication Society translation of 1917, in ''online versions'' does use Jehovah once at Exodus 6:3 HE, where this footnote appears in the electronic version: ''The Hebrew word (four Hebrew letters: HE, VAV, HE, YOD,) remained in the English text untranslated; the English word 'Jehovah' was substituted for this Hebrew word. The footnote for this Hebrew word is: ''The ineffable name, read Adonai, which means the Lord.'' ]'' Electronic versions available today can be found at or '' (BUT also see below footnote re: Breslov.com version.)''

The form ''Jehovah'' has been used in English bibles from the time of William Tyndale (See Yahweh, for why Jehovah is considered an error by some.) in 1530, including:

(for each of the preceding, in print these have 'Iehouah,' which in modern pronunciation equals Jehovah).

''Jehovah'' is also found in the King James Bible, the American Standard Version, the Darby Bible, Green's Literal Translation also known as the LITV, Young's Literal Translation, the 1925 Italian Riveduta Luzzi version, the MKJV [1998], the New English Bible and the New World Translation.

''Yahweh'' (or a similar construction) is found in the Rotherham's Emphasized Bible [1902], the New Jerusalem Bible, the World English Bible [in the Public Domain without copyright], the Amplified Bible [1987], the Holman Christian Standard Bible [2003], The Message (Bible) [2002], and the Bible in Basic English [1949/1964].

(2007, the Breslov.com revised copy of the electronic Jewish Publication Society of America Version [1917] contains a single occurrence of ''Jehovah'' at Exodus 6.3 since at least 2001, but it seems to be a conversion error.)

''Hashem''

Halakha requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word ''Adonai'' to prayer only. In conversation, many Jewish people, even when not speaking Hebrew, will call God 'Hashem', השם, which is Hebrew for ''the Name'' (this appears in Leviticus 24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as replacing the 'h' with a 'k' in names of God such as 'kel' and 'elokim'.

While other names of God in Judaism are generally restricted to use in a liturgical context, ''Hashem'' is used in more casual circumstances. ''Hashem'' is used by Orthodox Jews so as to avoid saying ''Adonai'' outside of a ritual context. For example, when some Orthodox Jews make audio recordings of prayer services, they generally substitute ''Hashem'' for ''Adonai''; others will say Amonai. On some occasions, similar sounds are used for authenticity, as in the movie ''Ushpizin'', where ''Abonai Elokenu'' [sic] is used throughout.

''Adoshem''

Up until the mid twentieth century, however, another convention was quite common, the use of the word, ''Adoshem'' - combining the first two syllables of the word ''Adonai'' with the last syllable of the word ''Hashem''. This convention was discouraged by Rabbi David HaLevi Segal (known as the Taz) in his commentary to the Shulchan Aruch. However, it took a few centuries for the word to fall into almost complete disuse. The rationale behind the Taz's reasoning was that it is disrespectful to combine a Name of God with another word. Despite being obsolete in most circles, it is used occasionally in conversation in place of ''Adonai'' by Orthodox Jews who do not wish to say ''Adonai'' but need to specify the use of the particular word as opposed to God.

Other names of God

''Adonai''

Jews also call God ''Adonai'', Hebrew for ''Lord'' (Hebrew: אֲדֹנָי). Formally, this is plural (''my Lords''), but the plural is usually construed as a respectful, and not a syntactic plural. (The singular form is ''Adoni'', ''my lord''. This was used by the Phoenicians for the god Tammuz and is the origin of the Greek name Adonis. Jews only use the singular to refer to a distinguished person: in the plural, ''rabotai'', lit. ''my masters'', is used in both Mishnaic and modern Hebrew.)

Since pronouncing YHWH is avoided out of reverence for the holiness of the name, Jews use ''Adonai'' instead in prayers, and colloquially would use ''Hashem'' (''the Name''). When the Masoretes added vowel pointings to the text of the Hebrew Bible around the eighth century CE, they gave the word YHWH the vowels of ''Adonai'', to remind the reader to say ''Adonai'' instead. Later Biblical scholars mistook this vowel substitution for the actual spelling of YHWH and interpreted the name of God as Jehovah.

The Sephardi translators of the Ferrara Bible go further and substitute ''Adonai'' with ''A.''

''Ehyeh-Asher-Ehyeh''

Therefore, although ''Ehyeh asher ehyeh'' is generally rendered in English ''I am that I am,'' better renderings might be ''I will be what I will be'' or ''I will be who I will be'', or even ''I will be because I will be.'' In these renderings, the phrase becomes an open-ended gloss on God's promise in Exodus 3:12, with a meaning similar to the Italian proverb ''Que sera, sera.''

Other renderings include: Leeser, “ I WILL BE THAT I WILL BE ”; Rotherham, “I Will Become whatsoever I please.” Gr., E·go′ ei·mi ho on (εγω ειμι ο ων), ''I am The Being'' in the Septuagint,” or, “I am The Existing One”; Lat., e′go sum qui sum, “I am Who I am.” .

''El''

The word ''El'' appears in other northwest Semitic languages such as Phoenician and Aramaic. In Akkadian, ''ilu'' is the ordinary word for god. It is also found in Old South Arabian and in Amharic/Ethiopian, and, as in Hebrew, it is often used as an element in proper names. In northwest Semitic texts it often appears to be used of one single god, perhaps the head of the pantheon, sometimes specifically said to be the creator.

''Elohim''

A common name of God in the Hebrew Bible is ''Elohim'' (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions.

Despite the ''-im'' ending common to many plural nouns in Hebrew, the word ''Elohim'', when referring to God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of ''el'' meaning gods or magistrates, and is cognate to the '''lhm'' found in Ugaritic, where it is used for the pantheon of Canaanite Gods, the children of El and conventionally vocalized as ''Elohim'' although the original Ugaritic vowels are unknown. When the Hebrew Bible uses ''elohim'' not in reference to God, it is plural (for example, Exodus 20:3). There are a few other such uses in Hebrew, for example ''Behemoth''. In Modern Hebrew, the singular word ''ba'alim'' (''owner'') looks plural, but likewise takes a singular verb.

Another popular explanation comes from the interpretation of ''El'' to mean ''power''; ''Elohim'' is thus the plural construct ''powers''. Hebrew grammar allows for this form to mean ''He is the Power (singular) over powers (plural)'', just as the word ''Ba'alim'' means ''owner'' (see above). ''He is lord (singular) even over any of those things that he owns that are lordly (plural).''

Other scholars interpret the ''-im'' ending as an expression of majesty (''pluralis majestatis'') or excellence (''pluralis excellentiae''), expressing high dignity or greatness: compare with the similar use of plurals of ''ba`al'' (master) and ''adon'' (lord). For these reasons many Trinitarians cite the apparent plurality of ''elohim'' as evidence for the basic Trinitarian doctrine of the Trinity. This was a traditional position but there are some modern Christian theologians who consider this to be an exegetical fallacy.

Theologians who dispute this claim, cite the hypothesis that plurals of majesty came about in more modern times. Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of Diocletian (284-305 CE)1. Indeed, Gesenius states in his book ''Hebrew Grammar'' ² the following:

This last name may have been suggested by the ''we'' used by kings when speaking of themselves (compare 1 Maccabees 10:19 and 11:31); and the plural used by God in Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way). It is, however, either ''communicative'' (including the attendant angels: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of ''the fullness of power and might'' implied. It is best explained as a plural of ''self-deliberation''. The use of the plural as a form of respectful address is quite foreign to Hebrew.

The plural form ending in ''-im'' can also be understood as denoting abstraction, as in the Hebrew words ''chayyim'' (''life'') or ''betulim'' (''virginity''). If understood this way, ''Elohim'' means ''divinity'' or ''deity''. The word ''chayyim'' is similarly syntactically singular when used as a name but syntactically plural otherwise.

The Hebrew form ''Eloah'' (אלוה, which looks as though it might be a singular form of ''Elohim'') is comparatively rare, occurring only in poetry and late prose (in the Book of Job, 41 times). What is probably the same divine name is found in Arabic (''Ilah'' as singular ''a god'', as opposed to ''Allah'' meaning ''The God'' or ''God'') and in Aramaic (''Elaha''). This unusual singular form is used in six places for heathen deities (examples: 2 Chronicles 32:15; Daniel 11:37, 38;). The normal ''Elohim'' form is also used in the plural a few times, either for gods or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one god (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the One God of Israel.

In many of the passages in which ''elohim'' [lower case] occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges, and even angels (Exodus 21:6, Psalms 8:5).

²Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)

''`Elyon''

The name ''`Elyon'' (Hebrew: עליון) occurs in combination with ''El'', YHWH or ''Elohim'', and also alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective ''`Elyon'' means ''supreme'' (as in ''Supreme Court'') or ''Most High''. ''El Elyon'' has been traditionally translated into English as 'God Most High'. The Phoenicians used what appears to be a similar name for God, Έλιον. It is cognate to the Arabic ''`Aliyy''.

''Shaddai''

Shaddai was a late Bronze Age Amorite city on the banks of the Euphrates river, in northern Syria. The site of its ruin-mound is called ''Tell eth-Thadyen'': ''Thadyen'' being the modern Arabic rendering of the original West Semitic ''Shaddai''. It has been conjectured that ''El Shaddai'' was therefore the ''god of Shaddai'' and associated in tradition with Abraham, and the inclusion of the Abraham stories into the Hebrew Bible may have brought the northern name with them (see Documentary hypothesis).

In the vision of Balaam recorded in the Book of Numbers 24:4 and 16, the vision comes from Shaddai along with El. In the fragmentary inscriptions at Deir Alla, though Shaddai is not, or not fully present, ''shaddayin'' appear, less figurations of Shaddai. These have been tentatively identified with the ''ŝedim'' of Deuteronomy 34:17 and Psalm 106:37-38, who are Canaanite deities.

According to Exodus 6:2, 3, ''Shaddai'' is the name by which God was known to Abraham, Isaac, and Jacob. The name ''Shaddai'' (Hebrew: שַׁדַּי) is used as a name of God later in the Book of Job.

In the Septuagint and other early translations ''Shaddai'' was translated with words meaning ''Almighty''. The root word ''shadad'' (שדד) means ''to overpower'' or ''to destroy''. This would give ''Shaddai'' the meaning of ''destroyer'' as one of the aspects of God. Thus it is essentially an epithet. Harriet Lutzky has presented evidence that ''Shaddai'' was an attribute of a Semitic goddess, linking the epithet with Hebrew ''šad'' ''breast'' as ''the one of the Breast'', as Asherah at Ugarit is ''the one of the Womb''.

Another theory is that ''Shaddai'' is a derivation of a Semitic stem that appears in the Akkadian ''shadû'' (''mountain'') and ''shaddā`û'' or ''shaddû`a'' (''mountain-dweller''), one of the names of Amurru. This theory was popularized by W. F. Albright but was somewhat weakened when it was noticed that the doubling of the medial ''d'' is first documented only in the Neo-Assyrian period. However, the doubling in Hebrew might possibly be secondary. In this theory God is seen as inhabiting a mythical holy mountain, a concept not unknown in ancient West Asian mythology (see El), and also evident in the Syriac Christian writings of Ephrem the Syrian, who places Eden on an inaccessible mountaintop.

An alternative view proposed by Albright is that the name is connected to ''shadayim'' which means ''breasts'' in Hebrew. It may thus be connected to the notion of God’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: ''May God Almighty [El Shaddai] bless you and make you fruitful and increase your numbers…'' (Gen. 28:3). ''I am God Almighty [El Shaddai]: be fruitful and increase in number'' (Gen. 35:11). ''By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham]'' (Gen. 49:25).

It is also given a Midrashic interpretation as an acronym standing for ''Guardian of the Doors of Israel'' (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל). This acronym, which is commonly found as carvings or writings upon the mezuzah (a vessel which houses a scroll of parchment with Biblical text written on it) that is situated upon all the door frames in a home or establishment.

Still another view is that ''El Shaddai'' is comprised of the Hebrew relative pronoun ''She'' (Shin plus vowel segol), or, as in this case, as ''Sha'' (Shin plus vowel patach followed by a dagesh, cf. A Beginner's Handbook to Biblical Hebrew, John Marks and Virgil Roger, Nashville:Abingdon, 1978 ''Relative Pronoun, p.60, par.45) The noun containing the dagesh is the Hebrew word Dai meaning ''enough,sufficient, sufficiency'' (cf. Ben Yehudah's Pocket English-Hebrew/Hebrew-English,New York, NY:Pocket Books, Simon & Schuster Inc.,1964,p.44). This is the same word used in the Passover Haggadah, ''Dayeinu'', ''It would have been sufficient.'' The song entitled ''Dayeinu'' celebrates the various miracles God performed while extricating the Hebrews from Egyptian servitude. It is understood as such by The Stone Edition of the Chumash (Torah) published by the Orthodox Jewish publisher Art Scroll, editors Rabbi Nosson Scherman/Rabbi Meir Zlotowitz, Brooklyn, New York: Mesorah Publications,Ltd. 2nd edition, 1994, cf. Exodus 6:3 commentary p.319. The Talmud explains it this way, but says that ''Shaddai'' stands for ''Mi she'Amar Dai L'olamo'' - ''He who said 'Enough' to His world.'' When God was creating the world, He stopped the process at a certain point, holding back creation from reaching its full completion, and thus the name embodies God's power to stop creation.

It is often paraphrased in English translations as ''Almighty'' although this is an interpretive element. The name then refers to the pre-Mosaic patriarchal understanding of deity as ''God who is sufficient.'' God is sufficient, that is, to supply all of one's needs, and therefore by derivation ''almighty''. It may also be understood as an allusion to the singularity of deity ''El'' as opposed to ''Elohim'' plural being sufficient or enough for the early patriarchs of Judaism. To this was latter added the Mosaic conception of YHWH as God who is sufficient in Himself,thatis,a self-determined eternal Being qua Being,for whom limited descriptive names cannot apply. This may have been the probable intent of ''eyeh asher eyeh'' which is by extension applied to YHWH (a likely anagram for the three states of Being past, present and future conjoined with the conjunctive letter vav), cf. Exodus 3:13-15.

''Shalom''

The Talmud says ''the name of God is 'Peace''' (''Pereq ha-Shalom'', Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word ''shalom'' in unholy places such as a bathroom (Talmud, ''Shabbat'', 10b). The name ''Shlomo'', ''His peace'' (from ''shalom'', Solomon, שלומו), refers to the God of Peace. ''Shalom'' can also mean ''hello'' and ''goodbye.''

''Shekhinah''

The Arabic form of the word ''Sakina سكينة'' is also mentioned in the Quran.This mention is in the middle of the narrative of the choice of Saul to be king and is mentioned as descending with the ark of the covenant here the word is used to mean ''security'' and is derived from the root sa-ka-na which means dwell:

''Yah''

The name ''Yah'' is composed of the first two letters of YHWH. It appears often in names, such as Elijah or Joshua (Yehoshua). The Rastafarian Jah is derived from this, as well as the expression Hallelujah.

''YHWH Tzevaot/Sabaoth''

The name ''YHWH'' and the title ''Elohim'' frequently occur with the word ''tzevaot'' or ''sabaoth'' (''hosts'' or ''armies'', Hebrew: צבאות) as ''YHWH Elohe Tzevaot'' (''YHWH God of Hosts''), ''Elohe Tzevaot'' (''God of Hosts''), ''Adonai YHWH Tzevaot'' (''Lord YHWH of Hosts'') or, most frequently, ''YHWH Tzevaot'' (''YHWH of Hosts''). This name is traditionally transliterated in Latin as ''Sabaoth'', a form that will be more familiar to many English readers, as it was used in the King James Version of the Bible.

This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch, Joshua or Judges. The original meaning of ''tzevaot'' may be found in 1 Samuel 17:45, where it is interpreted as denoting ''the God of the armies of Israel''. The word, apart from this special use, always means armies or hosts of men, as, for example, in Exodus 6:26, 7:4, 12:41, while the singular is used to designate the heavenly host.

The Latin spelling ''Sabaoth'' combined with the large, golden vine motif over the door on the Herodian Temple (built by the Idumean Herod the Great) led to identification by Romans with the god Sabazius.

The name ''Sabaoth'' is also associated with a demi-god in the gnostic Nag Hammadi Text; he is the son of Yaltabaoth.

''HaMakom''

''The Place'' (Hebrew: המקום)

Used in the traditional expression of condolence; המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים ''HaMakom yenachem etchem betoch shs’ar aveilei Tziyon V’Yerushalayim'' — ''The Place will comfort you (pl.) among the mourners of Zion and Jerusalem.''

Seven Names of God

In medieval times, God was sometimes called ''The Seven.'' Among the ancient Hebrews, the seven names for the Deity over which the scribes had to exercise particular care were:

Lesser used names of God