This eleventh edition was developed during the encyclopaedia's transition from a British to an American publication. Some of its articles were written by the best-known scholars of the time and it is considered to be a landmark encyclopaedia for scholarship and literary style.

What you believe about God sets the foundation of the person you will become. In God Has a Name, pastor and New York Times bestselling author John Mark Comer invites you to rethink many of the prevalent myths and misconceptions about God and weigh them against what God actually tells us about himself. After all, what you believe about God will ultimately shape the type of person you become. We all live at the mercy of our ideas, and nowhere is this more true than our ideas about God. The problem is many of our ideas about God are wrong. Not all wrong, but wrong enough to form our souls in detrimental and disheartening ways. God Has a Name is a simple yet profound guide to understanding God in a new light--focusing on what God says about himself in the Bible. This one shift has the potential to radically alter how you relate to God, not as a doctrine, but as a relational being who responds to you in an elastic, back-and-forth way. John Mark Comer takes you line by line through Exodus 34:6-8--Yahweh's self-revelation on Mount Sinai, one of the most quoted passages in the Bible. Along the way, Comer addresses some of the most profound questions he came across as he studied these noted lines in Exodus, including: Why do we feel this gap between us and God? Could it be that a lot of what we think about God is wrong? Not all wrong, but wrong enough to mess up how we relate to him? What if our "God" is really a projection of our own identity, ideas, and desires? What if the real God is different, but far better than we could ever imagine? No matter where you are in your spiritual journey, God Has a Name invites you to step into a fresh and biblically rooted vision of who God is that has the potential to alter your life with God and shape who you become.

For many Christians, words like 'theology' and 'doctrine' taste dusty in our mouths: we don't immediately see how they're relevant to our daily life. But good theology should be thrilling: it tells us about our creator, sustainer, and redeemer and what it means to live in his world. That's what this course aims to do: it's serious theology, simply expressed, and concretely applied to help 'ordinary Christians' better love God, his people, and his world.The course is framed by an opening chapter on the gospel. It goes on to explore the Trinity, the person and work of Christ and of the Spirit, the Bible, creation, church, end times, and discipleship. Each chapter includes additional resources, including a primary source from church history and a hymn or song of praise.Contents1. Family as mission-field and mission-base2-3. Marriage: what it is4. Marriage: what it's forExtension -- CohabitationExtension -- Conflict in marriage5. Divorce and remarriage6-7. Children and parentingExtension -- Raising childrenExtension -- Parenting without a godly marriage8. Singleness9. Courting

The understanding of God's name YHWH is so controversial that it is eventually the controversy of controversies, or the ultimate controversy. Indeed, why most of competent Hebrew scholars propagate patently false explanations about God's name? Why do the Jews refuse to read God's name as it is written and read Adonay "my Lord" (a plural of majesty) instead of it? Why God's name is usually punctuated e, â (shewa, qamats) by the Masoretes what makes its reading impossible, because the 4 consonants of the name YHWH must have at least 3 vowels (long or short) to be read, like the words 'aDoNâY and 'eLoHîM "God" (a plural of majesty), which have 4 consonants and 3 vowels? At last, why the obvious reading "Yehowah", according to theophoric names, which all begin by Yehô-, without exception, is so despised, and why the simple biblical meaning, "He will be" from Exodus 3:14, is rejected.

Biblical tradition asserts that the revelation of God to Moses in the burning bush involved also a declaration of the divine name, the Tet (represented by the letters Y, H, W, H), and its meaning. There are indications that the divine name was known prior to the time of Moses, although ultimate questions of origin and precise meaning are shrouded in obscurity. IN fact, even the exact pronunciation of the name (usually pronounced YAHWEH) is by no means certain. The author of The Divine Name in the Bible surveys the immense literature on this subject, and traces the use of various names for deity in Israel from patriarchal times onwards, with special attention to the significance of the Tetragrammaton, which in course of time, became the name by which the God of Israel was known. Various aspects of the theological meaning of the name in the Old Testament writings are explored. The Dead Sea Scrolls, the Jewish Talmudic literature, and later mystical writings are also examined. The translators of the Old Testament into Greek used Kyrios as the equivalent for YHWH—with implications for the New Testament understanding of the person of Jesus Christ, reflected also in subsequent Christological formulations.

Each one of us have a name we like to be called and that name is how we introduce ourselves to others. For many of us our name was given careful thought and consideration. Often times we are named after a relative or someone who made a significant impact on one or both of our parents. God also has a name that He used to introduce Himself to Moses and to the children of Israel. That name is Yahweh. Yahweh is God’s holy name used throughout the Old Testament. A lot of people have never heard the name Yahweh and find it to be foreign, unfamiliar or even strange. How sad that as a people of God we have not been taught God’s holy name, the name He wants to be known by. In writing this book I hope to make Yahweh a name known by, respected by and spoken with reverence by God’s holy people. God has called me to write this book. My desire is like that of the Psalmist when he says, “That they may know that You, whose name alone is Yahweh, are the Most High over all the earth” (Psalm 83:18). As believers we should not be ignorant of God’s holy name Yahweh and the promises that follow knowing Him. “Because he has set his love upon Me, therefore I will deliver him; I will set him on high, because he has known My name. He shall call upon Me, and I will answer him; I will be with him in trouble; I will deliver him and honor him. With long life I will satisfy him, and show him My salvation” (Psalm 91:14-16). Do you understand the depth of the promises God has made here? Have you set your love upon God? Do you know God’s name? God’s name is Yahweh.

What does the Old Testament—especially the law—have to do with your Christian life? In this warm, accessible volume, Carmen Joy Imes takes readers back to Sinai, arguing that we've misunderstood the command about "taking the Lord's name in vain." Instead, Imes says that this command is really about "bearing God's name," a theme that continues throughout the rest of Scripture.

The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.

The God of ancient Israel—universally referred to in the masculine today—was understood by its earliest worshipers to be a dual-gendered, male-female deity. So argues Mark Sameth in The Name. Needless to say, this is no small claim. Half the people on the planet are followers of one of the three Abrahamic religions—Judaism, Christianity, and Islam—each of which has roots in the ancient cult that worshiped this deity. The author’s evidence, however, is compelling and his case meticulously constructed. The Hebrew name of God—YHWH—has not been uttered in public for over two thousand years. Some thought the lost pronunciation was “Jehovah” or “Yahweh.” But Sameth traces the name to the late Bronze Age and argues that it was expressed Hu-Hi—Hebrew for “He-She.” Among Jewish mystics, we learn, this has long been an open secret. What are the implications for us today if “he” was not God?