יהוה is The Name of God. His Name appears nearly 7,000 times in the Tanakh. Scripture does not treat this as incidental. The Name is woven into covenant, worship, prayer, deliverance, prophecy, kingship, judgment, mercy, and redemption itself. Even within the Aramaic tradition of the New Testament/Peshitta, “Marya” remains deeply present as a reverential preservation and use of the Divine Name tradition.
Our fellowship confesses that יהוה is the God of Israel, the Creator of Heaven and Earth, and that His Name is holy and enduring. Messianic Peshitta Fellowship Beliefs
Yet today, in one of history’s greatest ironies, the two largest religious traditions claiming allegiance to the God of Abraham often refuse to say the very Name He repeatedly revealed.
One tradition avoids it because of long-standing rabbinic prohibitions and inherited custom. The other often substitutes titles so completely that many believers grow up thinking “Lord” is actually God’s personal Name. But Scripture itself presents a very different picture. The command was never “Never say My Name.” The command was: “Do not take My Name in vain.” There is a profound difference. “In vain” means using it for personal reasons and not for Holy pursuits.
When Moses asked who he should say sent him, God did not respond with silence. He revealed His memorial Name: “This is My Name forever, and this is My memorial unto all generations.” — Exodus 3:15 “Memorial” there actually means ‘remembered by speaking’. The purpose of that revelation is recognition and use. Throughout Scripture, יהוה declares that His people shall know His Name. The prophets repeatedly say:
“They shall know that I am יהוה.” “My people shall know My Name.” “The nations shall know that I am יהוה.”
The Name is tied to covenant identity. It distinguishes the God of Israel from the false gods of the nations. It is not merely a label; it is revelation.
The earliest generations of mankind are described as invoking the Name: “Then began men to call upon the Name of יהוה.” — Genesis 4:26 Abraham built altars and called upon the Name of יהוה. Isaac called upon the Name of יהוה. David praised the Name publicly. The priests blessed Israel in the Name of יהוה. The Psalms overflow with exhortations to praise, sing, exalt, remember, bless, and proclaim the Name of יהוה.
“Give thanks unto יהוה, call upon His Name, make known His deeds among the people.” — Psalm 105:1
“Sing unto God, sing praises to His Name.” — Psalm 68:4
“O magnify יהוה with me, and let us exalt His Name together.” — Psalm 34:3
“I will declare Thy Name unto my brethren.” — Psalm 22:22
“Blessed be the Name of יהוה from this time forth and forevermore.” — Psalm 113:2
Not one of these passages gives the impression that the Name was meant to disappear from the lips of believers. Quite the opposite. The righteous are repeatedly distinguished unto God precisely because they trust in, love, remember, and proclaim the Name.
Scripture consistently connects the invocation of the Name with salvation and rescue.
“And it shall come to pass, that whosoever shall call on the Name of יהוה shall be delivered.” — Joel 2:32
Peter echoed this verse in preaching the Gospel for the very first time in Acts 2, applying the prophecy directly to the salvation message. The Aramaic tradition preserves the deep connection between the Messiah and the Divine Name tradition. This passage of salvation in His Name becomes foundational even in the Apostolic writings.
The biblical pattern is clear: The Name is called upon in distress, warfare, repentance, covenant prayer, worship, and deliverance.
David declares: “Some trust in chariots and some in horses, but we will remember [by speaking] the Name of יהוה our God.” — Psalm 20:7
Daniel prayed openly toward Jerusalem and invoked the covenant mercy of God despite imperial prohibition. Elijah confronted the prophets of Baal publicly upon Mount Carmel specifically over the issue of whose Name should be invoked as the true God.
“You call on the name of your gods, and I will call on the Name of יהוה “.
Jeremiah was commissioned to proclaim the Name faithfully and turn people from sin:
“If they will diligently learn the ways of My people, to swear by My Name, יהוה lives… then shall they be built in the midst of My people.” — Jeremiah 12:16
The prophets did not hide the Name from Israel. They proclaimed it precisely so that the people might repent, fear God, and return to covenant faithfulness.
The Name is not treated as a magical incantation, but neither is it treated as irrelevant. It represents the revealed nature, authority, character, and covenant faithfulness of the Almighty.
Throughout Scripture, divine acts are performed in association with God’s Name.
The priests minister in His Name. — Deuteronomy 18:5 The Temple is built for His Name. — 1 Kings 8:17-20 The prophets speak in His Name. — Jeremiah 26:16 Blessings are pronounced in His Name. — Numbers 6:27
Even miracles and acts of deliverance are repeatedly connected with the revealed authority of the Name.
David confronted Goliath declaring:
“I come against you in the Name of יהוה Tzeva’ot.” — 1 Samuel 17:45
The Apostolic writings continue this biblical pattern.
Peter said unto the lame man:
“In the Name of Yeshua the Messiah of Nazareth, rise up and walk.” — Acts 3:6 Peter had just declared that God had given His Name to Yeshua… “God has made this Yeshua both יהוה and Messiah” [Acts 2:36].
The miracle immediately became an occasion for proclamation, repentance, and turning from sin.
“Repent therefore, and be converted, that your sins may be blotted out.” — Acts 3:19
The Apostles preached, healed, cast out demons, baptized, suffered persecution, and exercised authority in the Name.
“There is none other Name under heaven given among men, whereby we must be saved.” — Acts 4:12
The disciples rejoiced “that they were counted worthy to suffer shame for His Name.” — Acts 5:41
Paul himself was described as: “a chosen vessel unto Me, to bear My Name before the Gentiles.” — Acts 9:15
Even the commission of the Gospel itself is framed around the proclamation of the Name among the nations:
“And that repentance and remission of sins should be preached in His Name among all nations.” — Luke 24:47
Yeshua declared concerning the Father:
“I have made Your Name known to the men whom You gave me out of the world…” — John 17:6
“O Av Kadosh, protect them in Your Name, which You have given me, that they may be one, even as we are.” — John 17:11
“And I have made Your Name known to them, and I am still making it known…” — John 17:26
Even in the Apostolic writings, authority is exercised “in the Name” of Yeshua the Messiah—understood not as detached from the Father, but as the revelation and manifestation of the Father’s Name/Nature, authority and salvation. God had given Yeshua His Name, and Yeshua ministered in that Name.
The biblical world understood “Name” far more deeply than modern Western usage. A name represented nature, authority, identity, presence, reputation, and revealed character. To act “in His Name” was to act under His authority.
The Name was not meant for empty use, and we whole-heartedly agree and revere His Name. This is where balance matters. Scripture does not support flippant, theatrical, manipulative, or superstitious use of the Name. The prohibition against taking the Name “in vain” forbids lifting it up falsely, emptily, deceitfully, or for wicked purposes. The holiness of the Name is exactly why it must not be abused.
But holiness in Scripture does not mean silence.
The Sabbath is holy, yet it is observed. The Temple was holy, yet is entered, lawfully.
The Scriptures are holy, yet read aloud. The Name is holy, yet spoken with reverence.
The biblical issue was never pronunciation for its own sake. The issue was whether His Name was honored or profaned.
Ironically, modern religion often solves the problem of misuse by virtually eliminating use altogether—a solution Scripture itself never presents, but in fact forbids. Hiding it or leaving it unused in itself a misuse of God’s Name: to hide it from mankind, to blot out the Name יהוה when reading Scripture, much as Haman’s name is blotted out at Purim.
Most English Bibles replace יהוה with “LORD” in capital letters thousands of times. This convention is said to have begun as an act of reverence, but it was more likely an act of defiance. And over centuries it obscured something Scripture constantly emphasized: God actually revealed a personal covenant Name for personal intimacy with those who trust in Him.
“Lord” is a title. “God” is a title. “Almighty” is a title. But יהוה is His Name.
It is not wrong to refer to God by those titles. But to ignore the fact of His choosing to become intimate with mankind by revealing His Name is a curious contradiction at best, and at worst, open rebellion.
Even many older Christian writers acknowledged His Name openly, often using forms like “Jehovah.”
There is tragedy in a forgotten name. One of the most sobering themes in the prophets is the forgetting of the Name. Jeremiah condemns false prophets who cause the people to forget God’s Name:
“I have heard what the prophets have said, that prophesy lies in My Name, saying, “I have dreamed, I have dreamed.” That think to cause My people to forget My Name by their dreams which they tell every man to his neighbor, as their fathers forgot My Name for ‘Lord’….” — Jeremiah 23:27
There, ‘Lord’ is indeed Ba’al. But, it is curious that this is exactly what both Judaism and Christianity teach and do: they say “Adonai” or “Lord” instead of God’s Name, both word which are equivalents to “Ba’al”, and they teach their patrons not to say יהוה .
The nations profane the Name. Israel profanes the Name. Yet God promises ultimately to sanctify His great Name before all peoples.
“And I will sanctify My great Name… and the nations shall know that I am יהוה.” — Ezekiel 36:23
The biblical story moves toward the restoration—not the disappearance—of the Name.
Zechariah even envisions a future in which:
“יהוה shall be King over all the earth; in that day shall יהוה be one, and His Name one.” — Zechariah 14:9
Zephaniah likewise prophesies a restoration of pure speech connected to unified worship:
“For then will I return to the peoples a pure language, that they may all call upon the Name of יהוה , to serve Him with one consent.” — Zephaniah 3:9
We do not honor the Name because of novelty, contrarianism, or linguistic obsession. We honor it because Scripture honors it. We do not claim salvation comes through perfect pronunciation. We do not condemn believers who inherited traditions of substitution. We do not believe the Name should be used carelessly or theatrically.
But neither can we ignore that the Word of God repeatedly presents His Name as something to know, proclaim, love, bless, remember, fear, trust, declare, preach, pray in, minister in, suffer for, and call upon.
The irony of history is that millions worship the God whose Name fills Scripture, while rarely speaking it. And many condemn those of us who do say it, following Scripture instead of mankind.
But the prophets foresaw a time when His people would again sanctify His Name among the nations. And perhaps part of that restoration begins simply by doing what Scripture itself does: speaking of Him as He revealed Himself. Proclaiming His Name.
This is the Name that all people will bow to: יהוה Yeshua the Messiah. “Jesus” is a common man’s name [check the Mexican phone book, or look for “Joshua” elsewhere]. But only ONE man is called יהוה Yeshua, and that is our Messiah, the Son of God. We will not be ashamed of His Name.
“What is His Name, and, what is His Son’s Name? For you will confess it!” Proverbs 30:4
“Eevery tongue shall confess that He, Yeshua HaMashi’akh, is יהוה , to the glory of Elohim His Father.” Phil 2:11