I left off with the Jehovah names promising to address the Divine Names. Once again I find myself having to explain why this is significant and how it differs from any previous effort. I begin with a biblical definition of divinity from Vine’s Expository Encyclopedia of New Testament Words.

Divinity: “divinity,” the RV rendering in Romans 1:20 (AV, “Godhead”), is derived from theios and is to be distinguished from theotes in Colossians 2:9, “Godhead.” In Romans 1:20  the Apostle “is declaring how much of God may be known from the revelation of Himself which He has made in nature, from those vestiges of Himself which men may everywhere trace in the world around them. Yet it is not the personal God whom any man may learn to know by these aids; He can be known only by the revelation of Himself in His Son;… But in the second passage (Colossians 2:9), Paul is declaring that in the Son there dwells all the fullness of absolute Godhead; they were no mere rays of Divine glory which gilded Him, lighting up His Person for a season and with a splendor not His own; but He was, and is, absolute and perfect God; and the Apostle uses theotes to express this essential and personal Godhead of the Son” (Trench, Syn. ii). Theotes indicates the “Divine” essence of Godhood, the Personality of God; theiotes, the attributes of God, His “Divine” nature and properties.

I know that is a lot of information to absorb and could use some explaining. Here are my observations. Consider the Godhead as being the Trinity, The Father, The Son, and The Holy Spirit. They are One and can act as One. The Divine Names of God might best be described as how the Godhead acts alone. When we as created beings observe God in personality and character it is always in one or two of the persons of God.

Messengers were sent to speak giving voice to the identity of God, His will to be known. The Word of God, inspired by the Holy Spirit, is just one part of the Godhead. Jesus Christ came down from the Godhead and became flesh, this is another part of the Godhead. Jesus Christ and the Holy Spirit worked together as two parts of the Godhead to evoke God the Father’s salvation plan.

When the three work together as One, it is divine and what I like to call the Divine Names.

1 Samuel 1:3 And this man went up out of his city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there.

Jehovah Sabaoth; the Lord of hosts.

Sabaoth is the transliteration of a Hebrew word which denotes “hosts” or “armies”. While the word “hosts” probably had special reference to angels, the title “the Lord of hosts” became used to designate Him as the One who is supreme over all the innumerable hosts of spiritual agencies, or of what are described as “the armies of heaven.” Eventually it was used as equivalent to “the Lord all-sovereign.” In the prophetical books of the OT the Sept. sometimes has Kurios Sabaoth as the equivalent of “the LORD of hosts,” sometimes Kurios Pantokrator, in Job, it uses Pantokrator to render the Hebrew Divine title Shadday. (Source Vine’s Expository Dictionary of New Testament Words)

In the Old Testament the word tsaba’ was used to mean anything from war to all creation. This included armies, angels and service. While I tend to agree with the use of the sovereignty of God as an explanation of behavior, this draws us into another realm I have not yet addressed. That is God’s Divine Titles, what they are and why they exist.

In keeping with this work, to explain how this Jehovah name is used in relationship allow me to draw on these scripture.

Revelation 4:11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

Hebrews 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

That which was lost to Him has been returned in all things. What He does with it falls into the category of sovereignty.