I know this is long and wordie for a blog but, if you are interested in the Names of your Father and learning about His character, then you will find this interesting.  I read somewhere that the Jews used and called upon specific names when they desired a certain aspect of God's nature to be present.  In any case... if you know someone's name and KNOW their REAL CHARACTER then you know them.

Jer 29:11  For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.

Don't you think it benefits you to KNOW WHO it is that you call upon for these things?

The Names of God

by Lambert Dolphin

Old Testament (The Hebrew Scriptures, or Tanach):

EL:  God ("mighty, strong, prominent") used 250 times in the OT See Gen. 7:1, 28:3, 35:11; Nu. 23:22; Josh. 3:10; 2 Sam. 22:31, 32; Neh. 1:5, 9:32; Isa. 9:6; Ezek. 10:5. El is linguistically equivalent to the Moslem "Allah," but the attributes of Allah in Islam are entirely different from those of the God of the Hebrews. ELAH is Aramaic, "god." Elah appears in the Hebrew Bible in Jer. 10:11 (which is in Aramaic, and is plural, "gods"). In Daniel (the Aramaic sections) Elah is used both of pagan gods, and of the true God, also plural. Elah is equivalent to the Hebrew Eloah which some think is dual; Elohim is three or more. The gods of the nations are called "elohim." The origin of Eloah is obscure. Elohim is the more common plural form of El. Eloah is used 41 times in Job between 3:4 and 40:2, but fewer than 15 times elsewhere in the OT. See the Catholic Encyclopedia entry on Elohim.

ELOHIM:  God (a plural noun, more than two, used with singular verbs); Elohim occurs 2,570 times in the OT, 32 times in Gen. 1. God as Creator, Preserver, Transcendent, Mighty and Strong. Eccl., Dan. Jonah use Elohim almost exclusively. See Gen. 17:7, 6:18, 9:15, 50:24; I Kings 8:23; Jer. 31:33; Isa. 40:1.

EL SHADDAI:    God Almighty or "God All Sufficient." 48 times in the OT, 31 times in Job. First used in Gen. 17:1, 2. (Gen. 31:29, 49:24, 25; Prov. 3:27; Micah 2:1; Isa. 60:15, 16, 66:10-13; Ruth 1:20, 21) In Rev. 16:7, "Lord God the Almighty." The Septuagint uses Greek "ikanos" meaning "all-sufficient" or "self-sufficient." The idols of the heathen are called "sheddim."

ADONAI:  Lord in our English Bibles (Capitol letter 'L ', lower case, 'ord') (Adonai is plural, the sing. is "adon"). "Master'' or "Lord" 300 times in the OT always plural when referring to God, when sing. the reference is to a human lord. Used 215 times to refer to men. First use of Adonai, Gen. 15:2. (Ex. 4:10; Judges 6:15; 2 Sam. 7:18-20; Ps. 8, 114:7, 135:5, 141:8, 109:21-28). Heavy use in Isaiah (Adonai Jehovah). 200 times by Ezekiel. Ten times in Dan. 9.

JEHOVAH:   LORD in our English Bibles (all capitals). Yahweh, YHWH is the covenant name of God. Occurs 6823 times in the OT First use Gen. 2:4 (Jehovah Elohim). From the verb "to be", havah, similar to chavah (to live), "The Self-Existent One," "I AM WHO I AM" or 'I WILL BE WHO I WILL BE" as revealed to Moses at the burning bush, Ex.3. The name of God, too sacred to be uttered, abbreviated ( . . . . ) or written "YHWH" without vowel points. The tetragrammaton. Josh., Judges, Sam., and Kings use Jehovah almost exclusively. The love of God is conditioned upon His moral and spiritual attributes. (Dan. 9:14; Ps. 11:7; Lev. 19:2; Hab. 1:12). Note Deut. 6:4, 5 known to Jews as the Sh'ma uses both Jehovah and Elohim to indicate one God with a plurality of persons.

JEHOVAH-JIREH:  "The Lord will Provide." Gen. 22:14. From "jireh" ("to see" or "to provide," or to "foresee" as a prophet.) God always provides, adequate when the times come.

JEHOVAH-ROPHE:   "The Lord Who Heals" Ex. 15:22-26. From "rophe" ("to heal"); implies spiritual, emotional as well as physical healing. (Jer. 30:17, 3:22; Isa. 61:1) God heals body, soul and spirit; all levels of man's being.

JEHOVAH-NISSI:  "The Lord Our Banner." Ex. 17:15. God on the battlefield, from word which means "to glisten," "to lift up," See Psalm 4:6.

JEHOVAH-M'KADDESH:   "The Lord Who Sanctifies" Lev. 20:8. "To make whole, set apart for holiness."

JEHOVAH-SHALOM:   "The Lord Our Peace" Judges 6:24. "Shalom" translated "peace" 170 times means "whole," "finished," "fulfilled," "perfected." Related to "well," welfare." Deut. 27:6; Dan. 5:26; I Kings 9:25 8:61; Gen. 15:16; Ex. 21:34, 22:5, 6; Lev. 7:11-21. Shalom means that kind of peace that results from being a whole person in right relationship to God and to one's fellow man.

SHEPHERD:  Psa. 23, 79:13, 95:7, 80:1, 100:3; Gen. 49:24; Isa. 40:11.

JUDGE:  Psa. 7:8, 96:13.

JEHOVAH ELOHIM:  "LORD God" Gen. 2:4; Judges 5:3; Isa. 17:6; Zeph. 2:9; Psa. 59:5, etc.

JEHOVAH-TSIDKENU   "The Lord Our Righteousness" Jer. 23:5, 6, 33:16. From "tsidek" (straight, stiff, balanced - as on scales - full weight, justice, right, righteous, declared innocent.) God our Righteousness.

JEHOVAH-ROHI:  The Lord Our Shepherd" Psa. 23, from "ro'eh" (to pasture).

JEHOVAH-SHAMMAH:   "The Lord is There" (Ezek. 48:35).

JEHOVAH-SABAOTH:  "The Lord of Hosts" The commander of the angelic host and the armies of God. Isa. 1:24; Psa. 46:7, 11; 2 Kings 3:9-12; Jer. 11:20 (NT: Rom. 9:29; James 5:4, Rev. 19: 11-16).

KADOSH:  "Holy One" Psa. 71:22; Isa. 40:25, 43:3, 48:17. Isaiah uses the expression "the Holy One of Israel" 29 times.

SHAPHAT:  "Judge" Gen. 18:25

EL ROI:  "God of Seeing" Hagar in Gen. 16:13. The God Who opens our eyes.

KANNA:  "Jealous" (zealous). Ex. 20:5, 34:14; Deut. 5:9; Isa. 9:7; Zech. 1:14, 8:2.

PALET:Deliverer" Psa. 18:2.

YESHA:  (Y'shua) "Savior" Isa. 43:3. Jesus is the Greek equivalent of the Hebrew "Joshua." The latter is a contraction of Je-Hoshua. ("Christ", the anointed one is equivalent to the Hebrew Maschiah, or Messiah).

GAOL:  "Redeemer" (to buy back by paying a price). Job 19:25; For example, the antitype corresponding to Boaz the Kinsman-Redeemer in the Book of Ruth.

MAGEN: "Shield" Psa. 3:3, 18:30.

STONE:  Gen. 49:24

EYALUTH:  "Strength" Psa. 22:19.

TSADDIQ: "Righteous One" Psa. 7:9.

EL-OLAM:  "Everlasting God" (God of everlasting time) Gen. 21:33; Psa. 90:1-3, 93:2; Isa. 26:4.

EL-BERITH: "God of the Covenant" Used of Baal in Judges 9:46. Probably used originally to refer to the God of israel.

EL-GIBHOR:  Mighty God, God the Warrior (Isaiah 9:6)

New Testament Scriptures, (Greek):

KURIOS: (kurios) "Lord" Found some 600 times in the NT.

DESPOTES: (despotes) "Lord" 5 times: Lu. 2:29; Acts 4:24; 2 Pet. 2:1; Jude 4; Rev. 6:10.

THEOS: (yeos) "God" (equivalent to the Hebrew Elohim), 1,000 times in the NT. In the NT all the persons of the trinity are called "God" at one time or another.

I AM: Jesus upset his generation especially when He said, "Before Abraham was, I AM," John 8:58. Note also his claim to be Jehovah in such phrases as "I AM the Light of the world," "the bread of life," living water," "the Resurrection and the Life," "the Way, Truth and the Life" in John's Gospel. From the Hebrew OT verb "to be" signifying a Living, Intelligent, Personal Being.

THEOTES: "Godhead" Col. 2:9; Rom. 1:20.

HUPSISTOS: "Highest" Mt. 21:9.

SOTER: (soter) "Savior" Luke 1:4 7.

WORD: (logos) John 1:1ff

ALMIGHTY: (pantokrator) 2 Cor. 6:18, Revelation, 9t, e.g. 19:6.

CHRIST: is equivalent to the Hebrew 'Messiah' (Meshiach), "The Anointed One."

Other NT Titles for Jesus: Shepherd of the Sheep; Master; King of kings; Lord of lords; Bishop and Guardian of our Souls; Daystar, Deliverer, Advocate, Last (or Second) Adam, Ancient of Days, Branch, Chief Cornerstone, Immanuel, First Born, Head of the Body, Physician, Rock, Root of Jesse, Stone, Potentate; Chief Apostle; Great High Priest; Pioneer and Perfecter of our Faith (or Author and Finisher); Lamb of God; Lamb Slain before the Foundation of the World; Lord God Almighty.

(1) In the intimations and explicit predictions of the O.T. (a) The theophanies intimate the appearance of God in human form, and His ministry thus to man (Gen. 16:7-13; 18:2-23. especially v. 17; 32. 28 with Hos. 12:3-5; Ex. 3:2-14). (b) The Messiah is expressly declared to be the Son of God (Psa. 2:2-9), and God (Psa. 45:6, 7 with Heb. 1:8,9; Psa. 110. with Mt. 22:44; Acts 2:34 and Heb. 1:13; Psa. 110.4 with Heb. 5:6; 6. 20:7. 17-21; and Zech. 6:13). (c) His virgin birth was foretold as the means through which God could be "Immanuel," God with us (Isa. 7:13, 14 with Mt. 1:22, 23). (d) The Messiah is expressly invested with the divine names (Isa. 9:6, 7). (e) In a prophecy of His death He is called Jehovah's "fellow" (Zech. 13:7 with Mt. 26:31). (f) His eternal being is declared (Mic. 5:2 with Mt. 2:6; John 7:42).

(2) Christ Himself affirmed His deity. (a) He applied to Himself the Jeho-vistic I AM. (The pronoun "he" is not in the Greek; cf. John 8:24; John 8:56-58. The Jews correctly understood this to be our Lord's claim to full deity [v. 59]. See, also, John 10:33; 18:4-6, where, also "he" is not in the original.) (b) He claimed to be the Adonai of the O.T. (Mt. 22:42-45. See Gen. 15:2, note). (c) He asserted His identity with the Father (Mt. 28:19; Mk. 14:62; John 10:30; that the Jews so understood Him is shown by vs. 31, 32; John 14:8, 9; 17. 5). (d) He exercised the chief prerogative of God (Mk. 2:5-7; Lk. 7:48-50). (e) He asserted omnipresence (Mt. 18:20; John 3:13); omniscience (John 11:11-14, when Jesus was fifty miles away; Mk. 11:6-8); omnipotence (Mt. 28:18; Lk. 7:14; John 5:21-23; 6. is); mastery over nature, and creative power (Lk. 9:16. 17; John 2:9, 10:28). (f) He received and approved human worship (Mt. 14:33; 28: 9, John 20: 28, 29).

(3) The N.T. writers ascribe divine titles to Christ (John 1:1; 20. 28; Acts 20:28; Rom. 1:4; 9:5; 2 Thess. 1:12; 1 Tim. 3:16; Tit. 2:23; Heb. 1:8; 1 John 5:20).

(4) The N.T. writers ascribe divine perfections and attributes to Christ (e.g. Mt. 11:28; 18:20, 28:20; John 1:2, 2:23-25; 3:13; 5:17; 21:17; Heb. 1:3, 11, 12 with Heb. 13:8; Rev. 1:8,17,18; 2:23; 11. 17; 22:13).

(5) The N.T. writers ascribe divine works to Christ (John 1:3. 16:17, Col. 1:16, 17; Heb. 1:3).

(6) The N.T. writers teach that supreme worship should be paid to Christ (Acts 7:59, 60; 1 Cor. 1:2; 2 Cor. 13:14, Phil. 2:9, 10; Heb. 1:6; Rev. 1:5, 6; 5. 12, 13).

(7) The holiness and resurrection of Christ prove His deity (John 8:46; Rom. 1:4).

Philippians 2 is the great Chapter on the kenosis or self-emptying of the Lord Jesus Christ when He became a man. His equality with the Father as the Son of God is stated here.

Note also John 5:18 "This was why the Jews sought all the more to kill him, because he not only broke the sabbath but also called God his Father, making himself equal with God."

A well-known NT passage of mine is Romans 9:5 "...to them (the Jewish race) belong the patriarchs, and of their race, according to the flesh, is the Messiah (who is) God who is over all, blessed for ever. Amen."

ALPHA AND OMEGA: The First and the Last, The Beginning and The End (Rev. 1).

Additional Reading: Names of God, by Nathan Stone

The Trinity

Notes on the Trinity

by "Richard Young" (richard_e_young@hotmail.com)

These notes briefly comment on the idea of Jesus being God in human flesh and the idea of the trinity (the One God consisting of three persons).

The unique thing about Jesus is that he was fully man and fully God. That is, He is God come in the flesh. So, just as the tabernacle was the place where God dwelt among the Israelis so was Jesus. That is why John wrote:

"And the Word [i.e., God - see John 1:1] became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." (John 1:14).

In the Old Testament we see God clothe Himself in a cloud, a pillar of fire (see Ex 13:21), and as a man when He appeared to Abraham (see Gen 18). [Jesus was tempted but without sin, His death was because He was punished for our sins which were put upon Him, I'll not dwell on this aspect of the incarnation but go into the main idea of the trinity].

The concept of the "trinity" is that God consists of three persons who are one in being and nature. The concept of the "trinity" is not something that one just reads a verse or two and says "so there it is!" The word itself is not a translation of any word or phrase found in the Bible. The concept is derived and "falls out" of the evidence. Without Jesus' revelation when He was on earth I would say that the idea of the trinity would be difficult to determine from the Hebrew Scriptures, for after all, Deuteronomy 6:4 states "the LORD is one." But, because of Jesus, we are forced to re-examine our first impression understanding of this statement. Here are the pieces:

(1) Jesus speaks to the Father in the second person. Jesus refers to the Father and the Holy Spirit in the third person. Jesus refers to His will being distinct from His Father's "not my will but yours be done."

(2) The Father, Jesus, and the Holy Spirit are all referred to as God. Each is described as deserving of worship by us something only God Himself is worthy of.

(3) The Scriptures clearly teach that "the LORD is one" and that there are "none besides Him."

From these pieces the idea of God's nature being more complex than we would have imagined emerges. The question then needs to be addressed as to exactly what "one" means in Deuteronomy 6:4. Consider what Jesus said about His relationship to the Father. Jesus said that He and the Father were one (see John 17:22). Jesus wants us to be one as He is one with the Father. Further, when God created man and woman He desired that they be united as "one flesh" (Gen 2:24). This could not simply be a reference to the bearing of children, which are in a sense, a one flesh result of their union. It must refer to the marriage itself, for certainly they were "one flesh" before they bore any children. This concept of "one" then does not then refer to a uniform or homogeneous state of being; men and women are very different (despite what some feminists would have you believe) and the members of the body of Christ are also very different. Individuals who are united in marriage do not lose their individual traits, such as their own thoughts, emotions, etc. And a married couple does not have the same blood type after they were married if their blood types were different before they were married. If the members of the body of Christ were to become a "uniform and homogeneous" being then we each would lose our identity as "self" and what would emerge would be something akin to an eastern religious "cosmic consciousness." The "oneness" must refer not to a homogeneous singularity. The oneness of the marriage and the body of Christ are reflective of the nature of God Himself.

What exactly does "oneness" then mean? The Hebrew word used for God as one "echad." Echad can mean one as in "one goat," "one day," "one stone," etc. However, it can also refer to a plural unity such as in a composite whole. For example, in Num 13:23 echad refers to a cluster of grapes. And in Gen 11:6 those who built the tower of Babel are referred to as "one people." When we refer to a person we know that the "one" person consists of several distinct components (emotions, thoughts, hands, heart, liver, etc.). Yet we all understand all of these parts constitute "one person." Echad was the word to describe the "one flesh" of marriage (Gen 2:24). Since God is referred to as "echad" in the same way as man and woman are referred to as "echad" this heavily implies that the oneness of marriage reflects the oneness of God. We also see echad used very intensely in Ezekiel 37:15-28 in the prophecy of the "two sticks" of Israel and Judah becoming one. In that prophecy we have a representative picture and the actuality. Examine the passage carefully and you will see that the intent of the two sticks is to be a picture that Ezekiel first shows to the captive Jews in Babylon. The idea is that they would remember this message as they go about their daily activities and would pick up sticks (for building cooking fires, for example) and be reminded of this promise of God and have hope. In Ezek 37:17 the sticks don't fuse together into a single stick. It appears that this was representative of the reality of what happens in God's hand in Ezek 37:19. Even then, Judah and Israel contain distinct tribes (after all, one must know who the Levites are for priests and who the tribe of Judah is from which the Messiah will come). So the oneness of the two sticks in Ezekiel's hand obviously is a representative oneness and echad in Ezek 37:17 could be easily translated as "united." But, nevertheless, the oneness of Israel and Judah still consists of many individuals from twelve distinct tribes. The individuals do not become a homogeneous consciousness or a physical singularity of any sort. We are dealing on a spiritual level of oneness, which is reflective of God's nature. The "oneness: we observe in marriage and the other examples are shadows of the reality of the oneness within God.

Now the true nature of God's oneness we can only describe by how it appears to us from what Jesus said and did. The best words we have to describe the members of the trinity seem to be as "persons."

October 27, 2000

What doth it profit thee to enter into deep discussions concerning the Holy Trinity, if thou lack humility, and be thus displeasing to the Trinity? For verily it is not deep words that make a man holy and upright; it is a good life which maketh a man dear to God. I had rather feel contrition than be skillful in the definition thereof. If thou knewest the whole Bible, and the sayings of all the philosophers, what should this profit thee without the love and grace of God? --Thomas a Kempis (1380-1471), Of the Imitation of Christ

Notes on the Trinity

by Helen Fryman Setterfield (bhs4light@sbcglobal.net)

The concept of the Trinity is present from the opening verse of the Bible, actually. The word "God" in Genesis 1:1 is "elohim." This is not a simple plural of the word 'god.' The plural of that word, which means 'two,' is "eloh." "Elohim" means "three or more."

In Deuteronomy 6:4, we have the resounding,

"Hear O Israel, the LORD our God, the LORD is one!"

"God" is, there again, "Elohim." What is also interesting is that the last word of that, the word "one" is the word "echad." "Echad" means unity in plurality. It is the same word used regarding marriage in Genesis. 2:24, when a man is to leave his mother and father and become one with his wife. The word which is NOT used there to mean "one" is "yachid." "Yachid" means a unique singularity.

Now go to Isaiah 9 -- the famous Christmas verse:

"For unto us a child is born
to us a son is given,
and the government will be on his shoulders.
And he will be called
Wonderful Counselor,
Mighty God,
Everlasting Father,
Prince of Peace."

Now go to Isaiah 44:6 --

"This is what the LORD says -- Israel's King and Redeemer, the LORD Almighty:
I am the first and I am the last;
Apart from me there is no God."

Please cross reference this with Jesus' words to John in Revelation 1:17-18 --

"Do not be afraid.
I am the First and the Last.
I am the Living One.
I was dead, and behold I am alive for ever and ever."

Check the Gospel of John, opening sentences, opening chapter:

"In the beginning was the Word. And the Word was with God and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. [Remember Genesis 1:1 -- "In the beginning, God created the heavens and the earth.:] .... The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth."

Please note also that the absolutely correct translation of the Greek is "...and God was the Word," - I urge you to look it up.

And remember Jesus words' at the end of Matthew: "...baptizing them in the name of the Father, and of the Son, and of the Holy Spirit...." and, again, Jesus' words defining eternal life in John 17:3 clearly equate Him with the Father.

And so, although we may not understand the Trinity with our human minds very well, the doctrine of the Trinity is present in the Bible from the first. Jesus is God Himself in the flesh, and it was because this was His very claim that the Pharisees were so outraged and attempted several times to stone Him.

THE TRINITY (GENERAL)

God is a trinity of persons: the Father, the Son, and the Holy Spirit. The Father is not the same person as the Son; the Son is not the same person as the Holy Spirit; and the Holy Spirit is not the same person as Father. They are separate persons; yet, they are all the one God. They are in absolute perfect harmony consisting of one substance. They are co-eternal, co-equal, and co-powerful. If any one of the three were removed, there would be no God. A further point of clarification is that God is not one person, the Father, with Jesus as a creation and the Holy Spirit as a force (Jehovah's Witnesses). Neither is He one person who took three consecutive forms, i.e., the Father who became the Son who then became the Holy Spirit (United Pentecostal). Nor is the Trinity an office held by three separate Gods (Mormonism). The chart below should help you to see how the doctrine of the Trinity is derived from Scripture. The list is not exhaustive, only illustrative. "I am the LORD, and there is no other; besides Me there is no God" (Isaiah 45:5).

T H E T R I N I T Y (ATTRIBUTES)

	Father	Son	Holy Spirit
Called God	Philippians 1:2	John 1:1,14	Acts 5:3-4
Creator	Isaiah 64:8; 44:24	Colossians 1:15-17	Job 33:4,26:13
Resurrects	1 Thessalonians 1:10	John 2:19, 10:17	Romans 8:11
Indwells	2 Corinthians 6:16	Colossians 1:27	John 14:17
Everywhere	1 Kings 8:27	Matthew 28:20	Psalms 139:7-10
All knowing	1 John 3:20	John 16:30	1 Corinthians 2:10-11
Sanctifies	1 Thessalonians 5:23	Hebrews 2:11	1 Peter 1:2
Life giver	Genesis. 2:7	John 1:3; 5:21	2 Corinthians 3:6,8
Fellowship	1 John 1:3	1 Corinthians 1:9	2 Corinthians 13:14
Eternal	Psalms 90:2	Micah 5:1-2	Romans 8:11
A Will	Luke 22:42	Luke 22:42	1 Corinthians 12:11
Speaks	Matthew 3:17	Luke 5:20; 7:48	Acts 8:29
Love	John 3:16	Ephesians 5: 25	Romans 15:30
Searches the heart	Jeremiah 17:10	Revelation. 2:23	1 Corinthians 2:10
We belong to	John 17:9	John 17:6
Savior	1 Timothy 1:1; 2:3	2 Timothy 1:10
We serve	Matthew 4:10	Colossians 3:24
Believe in	John 14:1	John 14:1
Gives joy		John 15:11	Romans 14:17
Judges	John 8:50	John 5:21,30

Some Unique Scriptures

Revelation 1:7-8 Jesus was the Almighty.
Genesis 17:1 And the Almighty was God.

John 8:58 Jesus was the "I Am"
Exodus 3:14 and the "I Am" was God

Acts 3:14 Jesus was the "HOLY ONE"
Isaiah 43:15 and the "HOLY ONE" was God

John 8:24 Jesus is the "I Am He"
Isaiah 43:10 and the "I Am He" was God

Revelation 22:13 Jesus is the "First and the Last"
Isaiah 44:6 and the "First and the Last" was God

I Corinthians 10:4 Jesus was "The Rock"
Psalm 18:31 and "The Rock" was God

II Corinthians 11:2 Jesus was the "One HUSBAND"
Jeremiah 31:32 and the "One HUSBAND" was God

Matthew 23:8 Jesus was the "ONE MASTER"
Malachi 1:6 and the "ONE MASTER" was God

John 10:16 Jesus was the "One SHEPHERD"
Isaiah 40:11 and the "ONE SHEPHERD" was God

Acts 4:12 Jesus was the "ONE SAVIOR"
Isaiah 45:21 and the "ONE SAVIOR" was God

Luke 1:68 Jesus was the "ONE REDEEMER"
Isaiah 41:14 and the "ONE REDEEMER" was God

Revelation 19:16 Jesus was "LORD OF LORDS
1 Timothy 6:14 Jesus was "LORD OF LORDS
Deuteronomy 10:17 and the "LORD OF LORDS" was God

Philippians 2:10 Every knee must bow to Jesus
Isaiah 45:23 Every knee must bow to God

John 1: 3-10 Jesus was the "ONE CREATOR"
Isaiah 44:24 Jesus was the "ONE CREATOR"
Genesis 1:1 and the "ONE CREATOR" was God

John 1:49 Jesus was "KING OF ISRAEL"
Isaiah 44:6 and the "KING OF ISRAEL" was God

Deuteronomy 4:35 The Lord He is God, there is NONE else beside him

Deuteronomy 4:39 there is None Else

Deuteronomy 6:4 the Lord our God is ONE Lord

Deuteronomy 32:39 I even I, am He and THERE IS NO GOD WITH ME

1 Kings 8:60 The LORD is God - There is None Else

2 Kings 19:15 You ALONE are the only true God

Psalm 86:10 You are God, YOU ALONE

Isaiah 42:8 I am Jehovah, and to no one else shall I give my own glory

Isaiah 43:10,11 Before me there was no God formed
NEITHER SHALL THERE BE AFTER ME. I, EVEN I AM THE LORD:
AND BESIDE ME THERE IS NO SAVIOR.

Isaiah 44:6 I AM THE FIRST, AND THE LAST: AND BESIDE ME THERE IS NO GOD

Isaiah 45:5 I am the Lord, and there is NONE ELSE, THERE IS NO GOD BESIDE ME

Isaiah 45:6 There is NONE beside Me. I am the Lord and there is NONE else.

Isaiah 45:15 you are a God, the /god of Israel, a Savior.

Isaiah 45:22 turn to me and be saved. For I am God, and there is no one else

Isaiah 48:11 I will not give my glory unto another.
Isaiah 45:5

Isaiah 48:12 I am he, I am the first, I also am the Last. Revelation 1:8

Hosea 13:4 I am Jehovah your God, there was no God except me, and there was no savior but I.

Joel 2:27 I am your God, and None Else

Zechariah 14:9 In that day shall there be ONE LORD AND HIS NAME ONE

Philippians 2:11 that Jesus Christ is Lord, to the Glory of God the Father

Matthew 23:9 For one is your Father, the heavenly one

Mark 12:29 Jehovah our god is one Jehovah

The "I AMs" of Jesus

Introduction

Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian; and he led his flock to the west side of the wilderness, and came to Horeb, the mountain of God. And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush; and he looked, and lo, the bush was burning, yet it was not consumed. And Moses said, "I will turn aside and see this great sight, why the bush is not burnt." When the LORD saw that he turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here am I." Then he said, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." And he said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look at God. Then the LORD said, "I have seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters; I know their sufferings, and I have come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the place of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.And now, behold, the cry of the people of Israel has come to me, and I have seen the oppression with which the Egyptians oppress them. Come, I will s