The Bible nowhere commands or even suggests that we need to use Hebrew expressions in our worship of God. This idea is mostly propagated by those who belong to the “Sacred Name” movement or who have adopted the philosophy of the “Messianic Jews.” In doing so, they are also insisting on Old Testament rituals, which Jesus Christ abolished through His death. They might also teach rituals which are based on human traditions, invented by Pharisees and scribes, but which Jesus strongly condemned.

He even warned that many times, teachers with human traditions of Judaism (Paul referred to them as the “traditions of the elders”) might do away with the commandments of God, while upholding their own faulty reasoning and practices (Mark 7:1-13). Today’s insistence on wearing tassels or having a woman wearing a veil in Church services is just one example of how true Christians can become sidetracked by superfluous or even counter-productive concepts. For more information on these issues, please read our free booklet, “Old Testament Laws—Still Valid Today?” 

Those who insist that we must worship God with Hebrew names, mostly refer to God’s revelation in Exodus 3:15 (“LORD” in the New King James Bible) and conclude that God should somehow be worshipped as “Yahweh.” The problem is that no one really knows how the Hebrew letters for “LORD” were pronounced. Some even insist that they should be spoken as “Jehovah,” but most reject this concept as being clearly inaccurate.

A source from the Internet, as being representative for many other articles, tells us this:

“The Theological Word Book of the Old Testament… says… ‘Actually, there is a problem with the pronunciation “Yahweh.” It is a strange combination of old and late elements… The “w” of Yahweh, represents a pre-mosaic pronunciation but the final “eh” represents probably a post-davidic form… we do not know what the pronunciation was; we can only speculate…”

But it is not necessary to speculate, as it is immaterial as to how the expression was pronounced. The meaning, however, is clear: God is the Eternal One; the One Who has always existed; Who exists today; and Who will always exist for all eternity. God—the Father and Jesus Christ, the Son—were not created. Both can rightly say of themselves: “I AM WHO I AM,” or “I AM” (Exodus 3:14). Our free booklet, “God Is a Family,” proves that the expression (in English: “LORD”) can refer to both the Father and the Son, even though in most cases, it does refer to Jesus Christ. In the New Testament, Christ would sometimes refer to Himself as the “I AM” (John 8:58).

Rather than focusing on how the Hebrew words for “LORD” MIGHT have been pronounced, it is much more important to realize what God IS and DOES; what His character is and what He stands for; and what His plan is for mankind. His “name” stands for what He IS. Psalm 138:2 tells us: “… You have magnified Your word above all Your name.”

We stated the following in our free booklet, “Teach Us to Pray”

“God has many names, each of them describing certain aspects of His character and of His being. One of God’s names is ‘the Almighty’; another one is ‘the Eternal’; still another one is ‘the God who heals us.’ Then there is the ‘God of hosts.’ Note, however, that Christ did not say, ‘hallowed be thy names,’ but, ‘thy name.’ He is emphasizing the entirety of God—His entire being—everything He is and stands for.

“We read in Isaiah 29:22-23 that Jacob will hallow God’s name and that he will hallow the Holy One of Jacob. God’s name is identified here as the Holy One of Jacob. Likewise, Isaiah 8:11-13 identifies God’s name, ‘the LORD of hosts,’ with God Himself. We read in verse 13: ‘The LORD of hosts, Him you shall hallow.’ God’s name is identified here as the LORD of hosts. But even though God’s name is mentioned, it is obvious that we are to hallow HIM.

“A name identifies a person. You may know a person, but can’t, at that very moment, identify him. Then, when his name is mentioned, you immediately say: ‘O yes, that’s him.’ His name identified the person to you. It’s the same with God. His name identifies HIM. Both mean the same. When we pray, ‘Hallowed be thy name,’ we are really saying: ‘You, Holy Father, are to be hallowed.’

“The Commentary on the Whole Bible, by Jamieson, Fausset and Brown, states on page 905: ‘God’s name means “Himself as revealed and manifested.”’”

We should also realize that David prayed to God in this way, without always using the Hebrew expression which is translated as “LORD” in English:

“Save me, O GOD, by Your name, and vindicate me by Your strength. Hear my prayer, O GOD…” (Psalm 54:1-2). In these cases, the Hebrew word for “God” is “Elohim.”

When we turn to the New Testament, we can see that Hebrew words are normally not used when reference is made to God and His worship. An exception can be found, however, in Matthew 1:23, where a prophecy in Isaiah 7:14 is quoted in reference to Jesus Christ: “‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated ‘God with us.’”

On a few occasions, we read some Aramaic statements which Christ uttered, when speaking to the Father, for instance in Matthew 27:46: “And about the ninth hour Jesus cried out with a loud voice, saying, ‘Eli Eli, lama sabachthnai?’ that is, ‘My God, My God, why have you forsaken Me?’”  Notice that the word for “God” is “Eli” in Aramaic; and notice too that Matthew, in translating “Eli,” used the Greek expression “theos.” So, Jesus prayed to the Father, calling Him “Eli” in Aramaic. It is not reported in the New Testament that He used a Hebrew expression such as “Yahweh,” “Jehovah” or anything of the sort.

In addition, note Mark 14:36 where Christ says: “Abba, Father, all things are possible for you.”

On a few occasions, Paul refers to the Father with the Aramaic term, “Abba.” In Romans 8:15 and Galatians 4:6, the terms “Abba, Father” are used.

The word “Abba” (the Aramaic word for “Father”) is equated in these passages with the Greek word for “Father”; i.e. “pater.” But we would not worship God the Father today in the English language, by using the words “Abba” or “pater.” We would and should say “Father.” But we should also remember Christ’s warning against those who are religious figures and misappropriate in a religious context the name “Father” or “Holy Father.” Compare Matthew 23:9: “Do not call anyone on earth your father (“pater” in Greek), for One is your Father (“pater” in Greek), He who is in heaven.”

The New Testament was mainly written and is preserved today in Greek (even though there are a very few Aramaic statements included).

The International Bible Society explains:

“… the New Testament authors wrote in Greek. They did not, however, use really high-class or classical Greek, but a very common and everyday type of Greek. For many years some scholars ridiculed the Greek of the New Testament because many of its words were strange to those who read the writings of the great Greek classical authors such as Plato and Aristotle. But later many records were uncovered of ordinary people, and amazingly there were the same common terms used in everyday speech! The ridicule dried up accordingly.”

When the New Testament quotes from passages in the Old Testament where the Hebrew term (in English: “LORD”) is used, the Hebrew expression for “LORD” is NOT quoted, but a Greek translation is given.

For instance, we read in Hebrews 8:8-11: “… ‘Behold, the days are coming, says the LORD, when I will make a new covenant… because they did not continue in My covenant, and I disregarded them, says the LORD. For this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people. None of them shall teach his neighbor, and none his brother, saying, “Know the LORD, for all shall know Me, from the least of them to the greatest of them.”’”

This passage is a direct quotation from Jeremiah 31:31-34, where the Hebrew word for “LORD” is used. But in the letter to the Hebrews, Paul does not quote or reiterate the Hebrew word but he uses the Greek word for “LORD” instead, i.e., “kurios.” But we would obviously not worship God in the English language by addressing Him with “kurios.”

Christ commanded us to worship and pray to God the Father (Matthew 6:9), but we should do so in the name of Christ (John 16:24). Christ Himself prayed to the Father (John 17:1, 5, 11, 21, 24, 25). We need to understand, however, that Christ would not have prayed in Greek; still, His words have been preserved for us in the Greek translation, as used by the inspired authors of the New Testament.

We read in John 1:1: “In the beginning was the Word (Jesus Christ, “Logos” in Greek, who became flesh, verse 14), and the Word (Christ) was with God (“theos” in Greek), and the Word WAS God.” And so, we read in 1 Corinthians 14:25 that we are to worship God (“theos” in Greek), which is also confirmed in Revelation 19:10. It is the Father, the God of Jesus, and our Father and our God, whom we must worship (John 20:17; Ephesians 1:17; compare Ephesians 4:6 and 1 Corinthians 3:23).

But again, we would not address “God” the “Father” with “theos” and “pater” in the English language.

We don’t need to go back to the Hebrew or Greek languages to determine how to worship God (unless these languages are our native languages), because we are to worship God the Father, through Jesus Christ, in OUR language. If one is bi-lingual, he can of course worship God in either language.

When Peter addressed the devout Jews “from every nation under heaven” on the Day of Pentecost (Acts 2:1, 5), he spoke to them in Hebrew, but his words are preserved and delivered to us in Greek. However, the persons in attendance heard Peter speak in their individual languages in which they were born (Acts 2:6-8). They heard Peter speak in their own “tongue” or language “the wonderful works of God (“theos” in Greek)” (Acts 2:11).

In his message, Peter spoke about God (“theos” in Greek; verses 17, 22, 23, 24, etc.) and the “LORD” (“kurios” in Greek; verses 20-21, 25, 34), quoting from the Old Testament. But the audience did not hear him in either Hebrew or Greek, but in their own native language, and the expressions for “God” and “LORD” were given to them in their own native language in which they were born. In addition, Peter also spoke in his sermon about “Jesus” (Greek: “Iesous”; Greek form of the Hebrew Jehoshua or Yeshua, meaning “The Lord Is Salvation,” or “The Lord Shall Save” or simply “Savior”; verses 22, 32). He also spoke about “Christ” (“Christos” in Greek; meaning, “The Anointed One”; verses 30, 31, 36; Messiah is the Hebrew expression, having the same meaning); but again, the audience heard him say these words in their own native language.

It is therefore totally appropriate for English-speaking Christians to refer to God as the “Father” and to His Son as “Jesus Christ.” The concept that we must worship God by using Hebrew names is not biblical.

Lead Writer: Norbert Link

Don’t Ephesians 2:15 and Colossians 2:14 teach us that Christ nailed God’s law to the cross so that we do not have to obey it anymore?

Ephesians 2:15 reads that Christ has “abolished in His flesh the enmity, that is, the law of commandments contained in ordinances…”

Colossians 2:14 reads that Christ has “wiped out the handwriting of requirements that was against us, which was contrary to us, And He has taken it out of the way, having nailed it to the cross.” The Authorized Version says that Christ “[blotted] out the handwriting of ordinances that was against us…”

In a letter of the Letter Answering Department of the Worldwide Church of God, the following comments were made regarding Colossians 2:14:

“The ‘handwriting of requirements’… simply refers to the debt each of us owes for our sins (Rom 6:23; I John 3:4). Our individual, personal sins separated us from God and demanded the death penalty (Isa. 59:2). This debt of sin is what Paul said was ‘against us’ and ‘contrary to us’ (Col. 2:14), because it would prevent us from being in God’s Kingdom.”

In an earlier and much more comprehensive letter, discussing Colossians 2:14 and Ephesians 2:15, the Worldwide Church of God wrote the following:

“… the word ‘ordinances’ in these passages does not refer to God’s law. It is translated from the Greek word ‘dogma’ and relates to human laws and decrees–the ‘commandments and doctrines of men’ (Col. 2:22). These human ordinances included both the restrictive pharisaical decrees burdening the Jews and the ascetic, oppressive ordinances of ‘touch not, taste not’ bound on the gentiles of Colossae.

“Both sets of human ordinances contributed to feelings of prejudice, animosity, suspicion, and separation between the Jews and gentiles who were being called into God’s Church. These ordinances acted as a ‘middle wall of partition.’ But, Jesus abolished that barrier through His supreme sacrifice: ‘For he  [Christ] is our peace, who hath made both [Jew and gentile] one, and hath broken down the middle wall of partition between us’ (Eph. 2:14).

“In Paul’s day, many newly-begotten Christians continued to suffer from the burden of their former teachings. For example, at the Temple there was a literal wall which separated the court of the gentiles from that of the Jews. Death was the penalty for any gentile who dared to pass it. Some converted Jews found it difficult to forget and change that deeply-ingrained part of their lives. It affected even Peter. See Galatians 2:11-12.

“On the other hand, the gentiles were under the sway and influence of pagan philosophers, with their restrictive rules. Colossae was known for its ascetic society. The pagans judged their Christian neighbors for their freedom in eating the various meats ordained by God [food from clean animals], for drinking wine, and for keeping the weekly and annual Sabbaths in the joyous manner prescribed by God. Ascetics were taught that they could receive release from their guilt by doing penance—through abstinence, fasting, and their self-inflicted punishment.

“All such practices had no spiritual power or benefit, and Paul spoke out against these human standards and judgments: ‘Beware lest any man spoil you through [human] philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ’ (Col. 2:8). Christ came to pay the penalty for all our sins–to release us from the penalty of death incurred through sin and to cleanse our conscience from all guilt.

“Christ abolished the ascetic ordinances of the gentile philosophers as well as the Talmudic traditions, which all were yokes in bondage… He made it possible for both Jew and gentile to become spiritual Israelites, the children of God (Gal.3:26-29), so they might live together in freedom within His perfect law (Jas. 1:25)…”

In our free booklet, “Paul’s Letter to the Ephesians – How to Understand It,” we offer further explanations as to the meaning of the biblical passages in Ephesians 2:15 and Colossians 2:14. When discussing Ephesians 2:14-17, we state the following:

“… the Greek word is the same in Ephesians 2:15 and Colossians 2:14, and should be consistently translated. In both passages, Paul uses the word ‘ordinances.’ This word does not refer in any way to the Ten Commandments or the statutes and judgments defining and magnifying the Ten Commandments. Sin is defined as the transgression of the law. Christ said He did not come to abolish the law. He said that if we want to enter into life, we have to keep the commandments, and James said that if we break one of the commandments, we are guilty of having broken all of them.

“‘The law of commandments contained in ordinances’ in Ephesians 2:15 and the ‘handwriting of ordinances’ in Colossians 2:14 is not a reference to the Ten Commandments. The Greek word for ‘ordinance’ is ‘dogma’ and refers to a ‘decree.’ In Luke 2:1, it is used to describe a decree of Emperor Augustus; Acts 17:7 refers to decrees of Caesar; and in Acts 16:4, it describes the decrees issued by the apostles regarding decisions made during the ministerial conference in Acts 15. In Colossians 2:20, Paul says that the Gentiles in Colossi were still subject to ordinances or decrees (in Greek, ‘dogmatizomai’; the New King James Bible says, ‘requirements’), which were, in that case, based on ‘the commandments and doctrines of men’ (verse 22).

“We see, then, that the word for ordinances or decrees was never used to describe laws that were given directly by God.

“Vincent’s Word Studies explains that the ‘ordinances’ or decrees identify the nature of the ‘law of commandments’ mentioned in Ephesians 2:15, stating: ‘The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments. Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees. Render the entire passage [in Ephesians 2:14-15]: brake [sic] down the middle-wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances.’…

“Paul is not talking about ANY law, which God gave the people. Rather, he is talking about human laws, commandments and decrees.

“These laws or ordinances included restrictive pharisaical decrees—inventions and traditions of men—as well as ascetic oppressive ordinances of Gentile philosophers. In both cases, following these ordinances leads to sin, as they are contrary to the law of God.

“Christ said about the man-made rules of Judaism that people did away with the commandments of God in order to follow their own traditions (Mark 7:7-13)… In addition, Paul told the Gentiles that they violated God’s laws by adhering to the practices taught by their philosophers, which were ’empty deceit, according to the tradition of men, according to the basic principles [or rudiments, Authorized Version] of the world, and not according to Christ’ (Colossians 2:8, New King James Version).

“Paul also said in Colossians 2:14 that Christ blotted out the handwriting of ordinances, that was against us, and nailed it to the cross. Paul is referring to a ‘handwriting’ containing sins we committed by following decrees, traditions and philosophies of man—contrary to the Word of God. In the Greek, the phrase for ‘handwriting’ means literally, ‘certificate or acknowledgment of debt in the handwriting of the debtor.’ The phrase ‘of ordinances’ or ‘decrees’ [in ‘handwriting of ordinances’ in Colossians 2:14] should be translated as ‘in’ or ‘consisting in’ ordinances or decrees (compare Vincent’s Word Studies and the Jamieson, Fausset and Brown commentary).

“Paul is referring to the fact that Christ blotted out the handwriting in-or consisting in-ordinances which was against us. This wording indicates the basis for the certificate of debt-we incurred it because we kept man’s ordinances, which were contrary to God’s law. But through Christ’s death, we obtained forgiveness of our sins-He took the certificate of debt out of the way and nailed it to the cross, thereby abolishing, nullifying, and extinguishing it (Colossians 2:14). Albert Barnes’ Notes on the Bible explains: ‘It is said that there is an allusion here to the ancient method by which a bond or obligation was cancelled, by driving a nail through it, and affixing it to a post.’

“In the same way, Paul is saying in Ephesians 2:15 that Christ abolished in His flesh, and through His death, the ‘law of commandments contained in human decrees or dogma,’ which were contrary to the Law of God. As he states in verse 14, these human laws had not only created enmity between God and man, but also between Jews and Gentiles. This was even compounded by the fact that in Old Testament times, God did not call the ‘uncircumcised’ Gentiles, in general, to the truth (see again Ephesians 2:11-13).

“In perhaps alluding to the wall, which separated the court of the Gentiles from the court of the Israelites in the Temple, Paul compared the human traditions and rules with a ‘middle wall of partition’ (Ephesians 2:14). But Jesus Christ broke down and abolished that barrier through His supreme sacrifice. We also recall that the veil of the temple was torn from top to bottom when Jesus died—indicating that all true Christians have direct access to the Father in heaven. We read that in God’s Church-the BODY of Christ—there is no longer Jew nor Gentile, but they are all one in Christ (Galatians 3:26-29).

“Through Christ’s death, we were reconciled to the Father (Ephesians 2:16; Colossians 1:19-20). Christ is our peace (Ephesians 2:14), who has made true Christians—of Jewish and Gentile origin—ONE in Him (same verse), ‘as to create in Himself one new man from the two [Jew and Gentile], thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity’ (Ephesians 2:15-16, New King James Bible)…”

Ephesians 2:15 and Colossians 2:14 do NOT teach that Christ nailed God’s spiritual Law to the cross. But they DO teach that He nullified any human laws and traditions which lead to sin, as they are contrary to God’s Word, and He nailed our record of sins to the cross, as we obtain God’s forgiveness upon our genuine repentance and acceptance of Christ’s Sacrifice.

Lead Writer: Norbert Link