names of God in the Old Testament. The names, titles, and metaphors for God in the ot reflect Israel’s setting in the ancient Near East, the theological richness of ot traditions, and the social contexts that shaped religious life. What unites the many appellations, which are a central feature of Israel’s dynamic religion, is not monotheism in a strict sense. While there were pre-exilic trajectories such as the emerging wisdom tradition in which monotheistic tendencies were present, the articulation of the existence of one God found clear expression for the first time in Second Isaiah during the crisis of the exile (sixth century b.c.). Yet even before the exile, Israelites believed that the God who had encountered them and shaped their destiny demanded their undivided devotion and loyalty. It was this conviction that led ot theologians (priests, prophets, court historians, and sages) to transform the variety of appellations and their religious traditions into descriptions of the God of Israel.
The Personal Name for God: In the ancient Near East, great significance was attached to personal names, for they revealed character and identity and signified existence. The revelation of a divine name and its continued use were of substantial importance for a people.
Yahweh. The most important name for God in the ot is the tetragrammaton YHWH (occurs about 6,800 times), usually pronounced ‘Yahweh,’ though the known pronunciation was lost in the postexilic period. Due to the increasing sanctity attached to the name and the consequent desire to avoid misuse, the title ¯Adonai (Heb., ‘My Great Lord’) was pronounced in place of the tetragrammaton. In written texts the vowels of ¯Adonai were combined with the consonants YHWH to remind readers to pronounce ¯Adonai instead of Yahweh. The incorrect hybrid, ‘Jehovah,’ arose from Christian misunderstanding in the late Middle Ages. The respect for the sanctity of the personal name of God is reflected in modern Judaism.
The origin of the name Yahweh (usually translated ‘Lord’ in English Bibles) remains uncertain. Even the biblical sources are divided at this point. The Yahwist (J) traces the revelation of the name Yahweh to the primeval period (Gen. 4:26), while the Priestly Source (P) honors Moses as the first to know this name (Exod. 6:2-3). The meaning of the name most probably derives from the imperfect form of the Hebrew verb ‘to be.’ In Exod. 3:14 (the Elohist Source, E,), God responds to Moses’question about his identity with the ambiguous statement, ‘I am who [what] I am,’ or ‘I will be who [what] I will be.’ In E’s connection of the name with the Hebrew Qal (simple) stem of the ‘to be’ verb, the meaning appears to connote divine mystery (cf. Gen. 32:22-32) and freedom. A variation of this same interpretation understood the name to signify God’s presence. Another interpretation connects Yahweh with the Hebrew Hiphil (causative) verbal stem and thus understands God’s name to mean: ‘He causes to be what exists [happens]’; i.e., Yahweh is creator and ruler of history. It is this latter meaning that is more likely. Through Israel’s encounter with God in nature and history, faith in God as the one who created the world, shaped human destiny, and elected Israel to be the covenant people was actualized. Each pronouncement of the name Yahweh was a succinct expression of this faith.
Yahweh Sabaoth. This compound name, ‘Lord of Hosts,’ which occurs 279 times in the ot, depicts God as the commander of armies. Originating in holy war, the expression became a polemic against astral cults: Yahweh rules the heavenly armies. The name was eventually understood as a plural of intensity, ‘Lord Almighty,’ thus neutralizing the existence of the celestial gods. The Septuagint (lxx) translates this name ‘Lord Almighty.’
Generic Names for God: Elohim. Occurring about twenty-five hundred times in the ot, Elohim is one of three common generic names for deity in the ot. The term is plural and on occasion means ‘gods’ (e.g., Exod. 20:3), but most often it is a plural of majesty for Israel’s ‘God’ (e.g., Gen. 1:1). Unlike the term El, Elohim is not found in other Semitic languages. While originally possessing polytheistic associations, Israelite theologians transformed the meaning of the term and used it to refer to God. While the name was used in most traditions, periods, and regions, it was especially favored in Northern Israel.
Eloah. The second generic name for deity in the ot is Eloah (Heb., ‘God’), though it is found only fifty-seven times, the great majority of which occur in Job. The poet of Job may have used this generic word for God to avoid the specific Israelite conceptions of covenant and salvation history associated with the name Yahweh. Job, a part of wisdom literature, prefers to speak of the universal dominion of creation theology.
El. Occurring more than two hundred times in the ot (including compounds), El (Heb., ‘god’) is the common Semitic name for deity in ancient Near Eastern cultures. Every divine being was properly designated by this generic name. El is also the name of the head of the pantheon of Ugarit, however. As creator and father of the gods, El possessed the authority of the divine decree that ordered the world of gods and humans. Polytheism and the worship of El were major components of both Canaanite and Israel’s ancestral religions. In the settlement of Canaan, the tribes of Israel began to assimilate Canaanite religious centers and associate those religious traditions with Yahweh, the one who liberated them from Egypt.
El Shaddai. According to P (Exod. 6:3), El Shaddai (Heb., ‘God, the One of the Mountain[s]’) was worshiped by the patriarchs Abraham, Isaac, and Jacob. In the mythologies of the ancient Near East, gods often resided on a cosmic mountain that was the center of the earth. Shaddai came to be identified with El, the head of the Canaanite pantheon, and then with Yahweh (Exod. 6:3; Ezek. 1:24). The lxx translated Shaddai ‘Almighty.’ Thus many English Bibles translate El Shaddai as ‘God Almighty.’
El Elyon. El Elyon (Heb., ‘God Most High’), originally a compound for the high god El, was worshiped in Jerusalem before David’s conquest (ca. 1000 b.c.). In Genesis 14, Melchizedek is the priest-king of Jerusalem who blesses Abraham in the name of ‘God Most High, Maker of Heaven and Earth,’ the ‘God who gave Abraham’s enemies into his power. In J’s rendition of this story, El Elyon is identified with Yahweh. After the Israelite takeover of Jerusalem, the El Elyon tradition is associated with Yahweh (Ps. 47:2-3).
El Olam. El Olam (Heb., ‘God of Eternity’) was the Canaanite god of Beersheba. After this religious center was incorporated into Israelite religion, the title came to designate Yahweh (Gen. 21:33).
El Berith. El Berith (Heb., ‘God of the Covenant’) was the Canaanite god of Shechem (Judg. 9:46). In Joshua 24 the Deuteronomic historians placed the covenant renewal ceremony at Shechem following the conquest of Canaan. In the D history the covenant became the basis for the tribal league during the period of the Judges (eleventh century b.c.).
El Roi. El Roi (Heb., ‘The God of Seeing/Divination’) was a localized deity of a sacred spring (Beer-la-hai-roi) whose water sustained Hagar in the desert and inspired her to see a divine vision (Gen. 16:13-14). J connects this story with Yahweh, who promises Hagar a son (Ishmael) who will have many descendants.
In summary, the local Canaanite gods and El, the head of the pantheon, were worshiped in sanctuaries eventually taken over by Israel. Canaanite religious traditions were eventually applied to Yahweh. In this theological process, Yahweh, the God of liberation from Egyptian slavery, merged with Canaanite gods, including the high god El, who legitimated a stratified social system of city-states ruled by local dynasts. This combination provided the critical tension that characterized Israelite religious expression throughout the ot.
Social Titles for God: The changing social constructions of Israel also provided important titles for God.
¯Adonai. ¯Adonai (Heb., ‘My Great Lord’) is a plural of majesty derived from the singular Adon (Heb., ‘lord’), a title of respect used to address a social superior (e.g., king, husband, slave owner). In the postexilic period, ¯Adonai came to replace the name Yahweh in common worship because of the increasing sanctity associated with the latter name (e.g., Job 28:28).
Baal. Baal (Heb., ‘lord’) is a title designating a social superior (e.g., leader, owner, husband). In Canaanite religion, Baal is the name of the storm god of fertility who brought rain and military victory. This god rivaled Yahweh for Israel’s devotion, as especially noted in prophetic literature (e.g., Hosea). While certain theomorphic names may indicate that some Israelites identified Baal with Yahweh (e.g., Meribbaal, the son of Jonathan), the term was generally avoided because of strong pagan associations (cf. Hos. 2:16-17).
Royal Titles. The political matrix of Israel and other ancient Near Eastern cultures provided a host of titles and images for God. Among the more important are royal titles: king (Ps. 95:3), judge (Gen. 18:25), and shepherd (Ps. 23). These titles signified God’s position and function as ruler over Israel.
Family Titles. Other important titles derived from the Israelite family, including father (Deut. 32:6), brother (Ahijah: Heb., ‘brother of Yahweh,’ 1 Sam. 14:3), kinsman (‘kinsman [fear] of Isaac,’ Gen. 31:42), and redeemer (Ps. 19:14). These titles may have originated in patriarchal religion where the personal deity of the head of the clan became the protector of the group (‘The God of My Father,’ Exod. 3:6). The ‘redeemer’ was the next of kin responsible for delivering the relative from hard times (Lev. 25:25). While God is not explicitly called ‘mother’ or ‘sister,’ the ot does use female images to speak of God. God is depicted as mother who conceives, bears, and gives birth to Israel (Num. 11:12; Deut. 32:18) and as midwife (Ps. 22:9-10). These images demonstrate that the ot does not limit and confine God to the masculine gender. See also Baal; El; El Bethel; El Shaddai; Father; God; King; Lord of Hosts; Shepherd; Sources of the Pentateuch.     L.G.P.
ot Old Testament
Heb. Hebrew
lxx Septuagint
L.G.P. Leo G. Perdue, Ph.D.; Associate Professor of Old Testament; Graduate Seminary; Philips University; Enid, Oklahoma
Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 685

names of God in the New Testament. The names used by nt authors to refer to God reflect the fact that the nt was written in a Greek-speaking culture primarily on the basis of a tradition and terminology inherited from the ot and Judaism as mediated by the Septuagint (lxx). This tradition was significantly modified both by the early church’s understanding of the teaching of Jesus and by its understanding of the person of Jesus as the definitive expression of God.

God: The most common word for God in the nt (1,318 times) is the Greek word theos (‘god’), used often by the lxx (more than 4,000 times) primarily as the translation of the usual Hebrew word for God, elohim. This word was also used by the lxx for the pagan gods, just as it was the standard word for the gods of the Greeks and Romans of nt times. Although the nt writers sometimes use ‘god’ for the pagan gods (e.g., 1 Cor. 8:5) and on rare occasions apparently apply it theologically to the glorified Christ (e.g., John 20:28), the vast majority of cases refers to the God revealed in the history of Israel and in the person of Jesus. Thus, ‘the God and Father of our Lord Jesus Christ’ is a frequent designation (e.g., Rom. 15:6).
Lord: In the ot, the chief title and representative name for God was the individual and personal name ‘Yahweh,’ translated kyrios (Gk., ‘Lord’) in the lxx and ‘the Lord‘ by several English versions. This name was used by ot authors more than 6,000 times, compared to about 2,500 times for elohim, ‘God.’ The nt continues to use ‘Lord’ for God (about 100 times), primarily in quotations from the lxx (e.g., Mark 1:3; 12:11; Acts 2:34) and in set phrases such as ‘hand of the Lord’ (Luke 1:66). The vast majority of the 719 occurrences of kyrios (‘Lord’) in the nt refers to Jesus, however, usually as the exalted Christ (e.g., Acts 2:36; John 20:28). Thus, the two most common ot names for deity, ‘God’ and ‘Lord,’ are used in the nt not only for God but also (though rarely in the case of the word ‘God’) for Jesus as the exalted Lord of the church’s faith. A much less common word for ‘Lord’ in the lxx, despotēs (Gk., ‘lord,’ ‘sovereign,’ ‘master’) is also used in the nt both for God (Luke 2:29; Acts 4:24; Rev. 6:10) and for Christ (Jude 4; 2 Pet. 2:1).
Father: The common ancient Near Eastern idea that the deity is the father of the clan or nation was appropriated sparingly by Israel, which understood it in an adoptive, not biological, sense (Exod. 4:22-23; Hos. 11:1-4). Although ‘Father’ never became a common name for God in the ot, it was used more freely in the later ot period (e.g., Isa. 63:16) and especially in post-ot Judaism. ‘Father’ was also a common name for deity among the Greeks, being applied to Zeus, for example, not only because of his rulership among the gods, but because of his love and care. This general designation of God as ‘Father’ is found only rarely in the nt: e.g., Heb. 12:9 (‘Father of spirits’) and James 1:17 (‘Father of lights,’ i.e., the heavenly bodies).
It was the person and teaching of Jesus that played the formative role in the nt’s language about God as ‘Father.’ For Jesus, ‘Father’ was the principal and most frequent designation for God. He used not only the common Jewish ‘our [or your] Father’ (e.g., Matt. 5:45; 6:9) but also the intimate family word for ‘father’ in his native Aramaic language, abba, which was also appropriated in the later liturgical practice of the church (Mark 14:36; Rom. 8:15; Gal. 4:6). Not only did the concept of God as ‘Father’ express the personal relationship to God affirmed by Jesus and the church (e.g., Matt. 11:25-27), but in that cultural setting the term included especially the connotations of obedience, agency, and inheritance. Those who address God as ‘Father’ acknowledge God as the one to whom absolute obedience is due (Matt. 7:21; 26:42) and themselves as the agents who represent God and through whom God works (Matt. 11:25-27; John 10:32) and as God’s heirs (Rom. 8:16-17).
‘The God of the Fathers’: This significant ot title for God, as well as the more particular phrase of the same meaning, ‘the God of Abraham, Isaac, and Jacob,’ is found in the nt only in two Gospels (Mark 12:26; Matt. 22:32) and in the book of Acts. As in the ot, it emphasizes the continuity of Israel and the church’s faith, that the God of present experience is the same as the God revealed to the ancient patriarchs. Luke-Acts, which is especially interested in pointing out this continuity, thus uses the title four times (Acts 3:13; 5:30; 7:32; 22:14). In Paul and the literature dependent upon him, this title is replaced by ‘the God and Father of our Lord Jesus Christ’ (Rom. 15:6; 2 Cor. 11:31; Eph. 1:3, 17; Col. 1:3; 1 Pet. 1:3).
The Almighty: The lxx had translated two of the Hebrew expressions for God in the ot, which probably meant ‘God, the one of the mountains’ (rsv: ‘God Almighty’) and ‘Yahweh of Hosts,’ with the more philosophical and formal pantokratōr (Gk., ‘Almighty’), which the Greeks had also used for their gods. Jesus and the nt authors seem to avoid this appellation, which is found only in 2 Cor. 6:18 and nine times in Revelation, mostly in self-designations of God or in ascriptions of praise in a liturgical context.
Alpha and Omega: These are the first and last letters of the Greek alphabet and thus represent God as the Beginning and the End, the source and goal of all creation, and thus the only God. The phrase itself is not found in the ot, but the basic formula from which it is derived is found in Isa. 44:6 and 48:12. In the nt, only the author of Revelation uses this name for God (1:8; 21:6); he also applies it explicitly to Jesus Christ (22:13; cf. 1:17; 2:8).
The Holy One: This ot title for God, especially in Isaiah, explicitly refers to God only once in the nt (Rev. 16:5). It is used of Jesus in Mark 1:24; Luke 4:34; and John 6:69. In 1 John 2:20, the reference may be either to God or to the exalted Christ.
General Terms: The common impersonal words for ‘deity’ in Greek are absent from those lxx books that are derived from the Hebrew canon of the ot and appear only once in the remainder of the lxx (Wisd. of Sol. 18:9). Correspondingly, ‘Deity’ as a term for God is found in the nt only in Paul’s address to the Athenians in Acts 17:29, and in Col. 2:9.
The line between explicit names for God and more general designations is sometimes difficult to draw. Among the more common general designations used in the ot that are adopted in significant ways by nt authors are ‘King’ (e.g., Matt. 5:35; 1 Tim. 1:17; 6:15), ‘Judge’ (e.g., John 8:50; Heb. 12:23), and ‘Savior’ (e.g., Luke 1:47; 1 Tim. 1:1; 2:3; 4:10), all of which are applied more frequently to Jesus Christ than to God.
In the nt period, many Jews expressed their reverence for the explicit names for God by substituting periphrastic ways of speaking of God. This practice is reflected to some extent in the nt, especially in the sayings of Jesus (though Jesus did not hesitate to make use of explicit names for God). Among such periphrastic and reverential terms for God are ‘the Blessed’ (Mark 14:61), ‘Power’ (Mark 14:62), ‘Heaven’ (Luke 15:18 and often in the Matthean phrase ‘Kingdom of Heaven’ as a substitute for ‘Kingdom of God’), and the ‘Majestic Glory’ (2 Pet. 1:17). In addition, God is sometimes referred to by using the passive voice (the so-called ‘divine passive,’ e.g., Matt. 5:4, 6, 7, 9) and the impersonal ‘they’ (e.g., Luke 16:9; also Luke 6:38; 12:20; and 12:48 are such in Greek but not in the English translation). See also Abba; Alpha; Father; God; Lord; Omega.     M.E.B.
nt New Testament
ot Old Testament
lxx Septuagint
Gk. Greek
rsv Revised Standard Version
M.E.B. M. Eugene Boring, Ph.D.; Darbeth Distinguished Professor of New Testatment; Graduate Seminary, Phillips University; Enid, Oklahoma
Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 684

Names of Jesus

Names, Appellations, and Titles of: Adam, 1 Cor. 15:45. Advocate, 1 John 2:1. Almighty, Rev. 1:8. Alpha and Omega, Rev. 1:8. Amen, Rev. 3:14. Angel, Gen. 48:16; Ex. 23:20, 21. Angel of his presence, Isa. 63:9. Anointed, Psa. 2:2. Apostle, Heb. 3:1. Arm of the Lord, Isa. 51:9, 10. Author and perfecter of our faith, Heb. 12:2. Beginning and end of the creation of God, Rev. 3:14; 22:13. Beloved, Eph. 1:6. Bishop, 1 Pet. 2:25. Blessed and only Potentate, 1 Tim. 6:15. Branch, Jer. 23:5; Zech. 3:8. Bread of life, John 6:48. Bridegroom, Matt. 9:15. Bright and morning star, Rev. 22:16. Brightness of the Father’s glory, Heb. 1:3. Captain of the Lord’s army, Josh. 5:14. Captain of salvation, Heb. 2:10. Carpenter, Mark 6:3. Carpenter’s son, Matt. 13:55. Chief Shepherd, 1 Pet. 5:4. Chief corner stone, 1 Pet. 2:6. Outstanding among ten thousand, Song 5:10. Child, Isa. 9:6; Luke 2:27, 43. Chosen of God, 1 Pet. 2:4. Christ, Matt. 1:16; Luke 9:20. The Christ, Matt. 16:20; Mark 14:61. Christ, a King, Luke 23:2. Christ Jesus, Acts 19:4; Rom. 3:24; 8:1; 1 Cor. 1:2; 1 Cor. 1:30; Heb. 3:1; 1 Pet. 5:10, 14. Christ Jesus our Lord, 1 Tim. 1:12; Rom. 8:39. Christ of God, Luke 9:20. Christ, the chosen of God, Luke 23:35. Christ the Lord, Luke 2:11; Christ the power of God, 1 Cor. 1:24. Christ the wisdom of God, 1 Cor. 1:24. Christ, the Son of God, Acts 9:20. Christ, Son of the Blessed, Mark 14:61. Commander, Isa. 55:4. Consolation of Israel, Luke 2:25. Corner stone, Eph. 2:20. Counselor, Isa. 9:6. Covenant of the people, Isa. 42:6. David, Jer. 30:9. Daysman, Job 9:33. Dayspring, Luke 1:78. Day star, 2 Pet. 1:19. Deliverer, Rom. 11:26. Desire of all nations, Hag. 2:7. Door, John 10:7. Elect, Isa. 42:1. Emmanuel, Isa. 7:14. Ensign, Isa. 11:10. Eternal life, 1 John 5:20. Everlasting Father, Isa. 9:6. Faithful and True, Rev. 19:11. Faithful witness, Rev. 1:5. Faithful and true witness, Rev. 3:14. Finisher of faith, Heb. 12:2. First and last, Rev. 1:17; 2:8; 22:13. First begotten, Heb. 1:6. First begotten of the dead, Rev. 1:5. Firstborn, Psa. 89:27. Foundation, Isa. 28:16. Fountain, Zech. 13:1. Forerunner, Heb. 6:20. Friend of sinners, Matt. 11:19. Gift of God, John 4:10. Glory of Israel, Luke 2:32. God, John 1:1. God blessed for ever, Rom. 9:5. God manifest in the flesh, 1 Tim. 3:16. God of Israel, the Savior, Isa. 45:15. God of the whole earth, Isa. 54:5. God our Savior, 1 Tim. 2:3. God’s dear Son, Col. 1:13. God with us, Matt. 1:23. Good Master, Matt. 19:16. Governor, Matt. 2:6. Great shepherd of the sheep, Heb. 13:20. Head of the church, Eph. 5:23. Heir of all things, Heb. 1:2. High priest, Heb. 4:14. Head of every man, 1 Cor. 11:3. Head of the church, Col. 1:18. Head of the corner, Matt. 21:42. Holy child Jesus, Acts 4:30. Holy one, Psa. 16:10; Acts 3:14. Holy one of God, Mark 1:24. Holy one of Israel, Isa. 41:14; 54:5. Holy thing, Luke 1:35. Hope [our], 1 Tim. 1:1. Horn of salvation, Luke 1:69. I Am, John 8:58. Image of God, Heb. 1:3. Israel, Isa. 49:3. Jehovah, Isa. 40:3. Jehovah’s fellow, Zech. 13:7. Jesus, Matt. 1:21. Jesus Christ, Matt. 1:1; John 1:17; 17:3; Acts 2:38; 4:10; 9:34; 10:36; 16:18; Rom. 1:1, 3, 6; 2:16; 5:15, 17; 6:3; 1 Cor. 1:1, 4; 1 Cor. 2:2; 2 Cor. 1:19; 4:6; 13:5; Gal. 2:16; Phil. 1:8; 2:11; 1 Tim. 1:15; Heb. 13:8; 1 John 1:7; 2:1. Jesus Christ our Lord, Rom. 1:3; 6:11, 23; 1 Cor. 1:9; 7:25. Jesus Christ our Savior, Tit. 3:6. Jesus of Nazareth, Mark 1:24; Luke 24:19. Jesus of Nazareth, King of the Jews, John 19:19. Jesus, the King of the Jews, Matt. 27:37. Jesus, the Son of God, Heb. 4:14. Jesus, the Son of Joseph, John 6:42. Judge, Acts 10:42. Just man, Matt. 27:19. Just one, Acts 3:14; 7:52; 22:14. Just person, Matt. 27:24. King, Matt. 21:5. King of Israel, John 1:49. King of the Jews, Matt. 2:2. King of saints, Rev. 15:3. King of kings, 1 Tim. 6:15; Rev. 17:14. King of glory, Psa. 24:7–10. King of Zion, Matt. 21:5. King over all the earth, Zech. 14:9. Lamb, Rev. 5:6, 8; 6:16; 7:9, 10, 17; 12:11; 13:8, 11; 14:1, 4; 15:3; 17:14; 19:7, 9; 21:9, 14, 22, 23, 27. Lamb of God, John 1:29. Lawgiver, Isa. 33:22. Leader, Isa. 55:4. Life, John 14:6. Light, John 8:12. Light, everlasting, Isa. 60:20. Light of the world, John 8:12. Light to the Gentiles, Isa. 42:6. Light, true, John 1:9. Living bread, John 6:51. Living stone, 1 Pet. 2:4. Lion of the tribe of Judah, Rev. 5:5. Lord, Rom. 1:3. Lord of lords, Rev. 17:14; 19:16. Lord of all, Acts 10:36. Lord our righteousness, Jer. 23:6. Lord God Almighty, Rev. 15:3. Lord from heaven, 1 Cor. 15:47. Lord and Savior Jesus Christ, 2 Pet. 1:11; 3:18. Lord Christ, Col. 3:24. Lord Jesus, Acts 7:59; Col. 3:17; 1 Thess. 4:2. Lord Jesus Christ, Acts 11:17; 16:31; 20:21; Rom. 5:1, 11; 13:14. Lord Jesus Christ our Savior, Tit. 1:4. Lord of glory, Jas. 2:1. Lord of Armies, Isa. 44:6. Lord, mighty in battle, Psa. 24:8. Lord of the dead and living, Rom. 14:9. Lord of the sabbath, Mark 2:28. Lord over all, Rom. 10:12. Lord’s Christ, Luke 2:26. Lord, strong and mighty, Psa. 24:8. Lord, the, our righteousness, Jer. 23:6. Lord, your holy one, Isa. 43:15. Lord, your redeemer, Isa. 43:14. Man Christ Jesus, 1 Tim. 2:5. One of sorrows, Isa. 53:3. Master, Matt. 23:8. Mediator, 1 Tim. 2:5. Messenger of the covenant, Mal. 3:1. Messiah, John 1:41. Messiah the Prince, Dan. 9:25. Mighty God, Isa. 9:6. Mighty one of Israel, Isa. 30:29. Mighty one of Jacob, Isa. 49:26. Mighty to save, Isa. 63:1. Minister of the sanctuary, Heb. 8:2. Morning star, Rev. 22:16. Most holy, Dan. 9:24. Most mighty, Psa. 45:3. Nazarene, Matt. 2:23. Offspring of David, Rev. 22:16. Only begotten, John 1:14. Only begotten of the Father, John 1:14. Only begotten son, John 1:18. Only wise God, our Savior, Jude 25. Passover, 1 Cor. 5:7. Plant of renown, Ezek. 34:29. Potentate, 1 Tim. 6:15. Power of God, 1 Cor. 1:24. Physician, Matt. 9:12. Precious corner stone, Isa. 28:16. Priest, Heb. 7:17. Prince, Acts 5:31. Prince of life, Acts 3:15. Prince of peace, Isa. 9:6. Prince of the kings of the earth, Rev. 1:5. Prophet, Deut. 18:15, 18; Matt. 21:11; Luke 24:19. Propitiation, 1 John 2:2. Rabbi, John 1:49. Rabboni, John 20:16. Ransom, 1 Tim. 2:6. Redeemer, Isa. 59:20. Resurrection and life, John 11:25. Redemption, 1 Cor. 1:30. Righteous branch, Jer. 23:5. Righteous judge, 2 Tim. 4:8. Righteous servant, Isa. 53:11. Righteousness, 1 Cor. 1:30. Rock, 1 Cor. 10:4. Rock of offence, 1 Pet. 2:8. Root of David, Rev. 5:5; 22:16. Root of Jesse, Isa. 11:10. Rose of Sharon, Song 2:1. Ruler in Israel, Mic. 5:2. Salvation, Luke 2:30. Sanctification, 1 Cor. 1:30. Sanctuary, Isa. 8:14. Savior, Luke 2:11. Savior, Jesus Christ, 2 Tim. 1:10; Tit. 2:13; 2 Pet. 1:1. Savior of the body, Eph. 5:23. Savior of the world, 1 John 4:14. Scepter, Num. 24:17. Second Adam, 1 Cor. 15:47. Seed of David, 2 Tim. 2:8. Seed of the woman, Gen. 3:15. Servant, Isa. 42:1. Servant of rulers, Isa. 49:7. Shepherd, Mark 14:27. Shepherd and bishop of souls, 1 Pet. 2:25. Shepherd, chief, 1 Pet. 5:4. Shepherd, good, John 10:11. Shepherd, great, Heb. 13:20. Shepherd of Israel, Psa. 80:1. Shiloh, Gen. 49:10. Son of the Father, 2 John 3. Son of God, see Son of God. Son of Man, see Son of Man. Son of the blessed, Mark 14:61. Son of the highest, Luke 1:32. Son of David, Matt. 9:27. Star, Num. 24:17. Sun of righteousness, Mal. 4:2. Surety, Heb. 7:22. Stone, Matt. 21:42. Stone of stumbling, 1 Pet. 2:8. Sure foundation, Isa. 28:16. Teacher, John 3:2. True God, 1 John 5:20. True vine, John 15:1. Truth, John 14:6. Unspeakable gift, 2 Cor. 9:15. Very Christ, Acts 9:22. Vine, John 15:1. Way, John 14:6. Which is, which was, which is to come, Rev. 1:4. Wisdom, Prov. 8:12. Wisdom of God, 1 Cor. 1:24. Witness, Isa. 55:4; Rev. 1:5. Wonderful, Isa. 9:6. Word, John 1:1. Word of God, Rev. 19:13. Word of life, 1 John 1:1. Those who use his name must depart from evil, 2 Tim. 2:19.
Swanson, James ; Nave, Orville: New Nave's. Oak Harbor : Logos Research Systems, 1994