Basic HTML Version
41
refer to Jehovah as the God of war. And if the meaning of the name changed, what caused the
change?
b. The stars.
But in speaking of the host of heaven Scripture always uses the singular, and never
the plural. Moreover, while the stars are called the host of heaven, they are never designated
the host of God.
c. The angels.
This interpretation deserves preference. The name Yahweh tsebhaoth is often
found in connections in which angels are mentioned: I Sam. 4:4; II Sam. 6:2; Isa. 37:16; Hos.
12:4,5, Ps. 80:1,4 f.; Ps. 89; 6-8. The angels are repeatedly represented as a host that surrounds
the throne of God, Gen. 28:12; 32:2; Jos. 5:14; I Kings 22:19; Ps. 68:17; 103:21; 148:2; Isa. 6:2. It
is true that in this case also the singular is generally used, but this is no serious objection, since
the Bible also indicates that there were several divisions of angels, Gen. 32:2; Deut. 33:2; Ps.
68:17. Moreover, this interpretation is in harmony with the meaning of the name, which has no
martial flavor, but is expressive of the glory of God as King, Deut. 33:2; I Kings 22:19; Ps. 24:10;
Isa. 6:3; 24:23; Zech. 14:16. Jehovah of hosts, then, is God as the King of glory, who is
surrounded by angelic hosts, who rules heaven and earth in the interest of His people, and who
receives glory from all His creatures.
C. The New Testament Names and their Interpretation.
1. THEOS.
The New Testament has the Greek equivalents of the Old Testament names. For ’El,
’Elohim, and ’Elyon it has Theos, which is the most common name applied to God. Like ’Elohim,
it may by accommodation be used of heathen gods, though strictly speaking it expresses
essential deity. ‘Elyon is rendered Hupsistos Theos, Mark 5:7; Luke 1:32,35,75; Acts 7:48; 16:17;
Heb. 7:1. The names Shaddai and ’El-Shaddai are rendered Pantokrator and Theos Pantokrator,
II Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7,14. More generally, however, Theos is found with a
genitive of possession, such as mou, sou, hemon, humon, because in Christ God may be
regarded as the God of all and of each one of His children. The national idea of the Old
Testament has made place for the individual in religion.
2. KURIOS.
The name Yahweh is explicated a few times by variations of a descriptive kind, such
as “the Alpha and the Omega,” “who is and who was and who is to come,” “the beginning and
the end,” “the first and the last,” Rev. 1:4,8,17; 2:8; 21:6; 22:13. For the rest, however the New
Testament follows the Septuagint, which substituted ’Adonai for it, and rendered this by Kurios,
derived from kuros, power. This name does not have exactly the same connotation as Yahweh,
but designates God as the Mighty One, the Lord, the Possessor, the Ruler who has legal power
and authority. It is used not only of God, but also of Christ.