Yahweh-Scofield notes

This verse marks the introduction of the personal name of the God of Israel, Yahweh. It is regularly translated “Lord,” with capital and small capital letters, to distinguish it from ˒adonai, the title, “Lord.” Up to this point only ˒elohim (Heb.), translated “God,” indicating the transcendent God of Creation, has been used (1:1); but here the personal name occurs, introducing God in His redemptive capacity. The divine name Yahweh is identified as God’s covenant name (Ex. 3:13–16; 6:1–3), showing His personal relationship to those who believe. This is the appropriate time for the appearance of God as Redeemer—at the very moment that man appears in history. Yahweh is man’s tutor (vv. 9–17); He is man’s benefactor, providing him with the garden in which to work out his stewardship; and He is man’s provider, supplying man with a counterpart, i.e., a wife, equal to him in all things and indispensable to the continuity of the race (vv. 18–25). The precise pronunciation and spelling of the name Yahweh has been lost. Judaism in the postexilic period (fifth century b.c. and later) prohibited the pronunciation of the name, reasoning that the most certain way not to take God’s name in vain was never to pronounce it at all (Ex. 20:7). The Jews substituted for this name in their reading tradition the title “Lord” (˒adonai, Heb.), reminding the reader to say ˒adonai instead of Yahweh by writing the vowels of ˒adonai with the consonants of Yahweh. The result appears to be the hybrid form YeHoWaH, which many unfamiliar with the Jewish tradition came to pronounce “Jehovah.” Today, Jews and Christians alike refer to Yahweh as Lord. The precise etymology of Yahweh is uncertain, but it evidently derives from the verb “to be” (hayah, Heb.). The explanation for the divine name is given in Ex. 3:14, 15, where God identifies Himself as “I AM WHO I AM” (see Ex. 3:14, note). This expression means that God is the self-existent One who is independent and autonomous. Another view interprets the name as causative, meaning “He causes to be.” Thus, in addition to being an appropriate personal name for God as the covenant-making and covenant-keeping God of the Hebrews, it is a fitting name for the God of salvation, the Deliverer, the Friend of His people. Thus, the title Yahweh Elohim, “Lord God,” together with implications throughout the creation narrative, pictures God as both transcendent and immanent. Though He is self-sufficient, He has chosen to bind Himself in covenant to His creation.

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LORD (Heb. Jehovah)
(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14), "He that is who He is, therefore the eternal I AM:"
But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.
(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (Genesis 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
(3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21,22. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
(a) His holiness Leviticus 11:44,45;  19:1,220:26; Habakkuk 1:12,13 (b) His hatred and judgment of sin ; Deuteronomy 32:35-42; Genesis 6:5-7; Psalms 11:4-6;  66:18; Exodus 34:6,7 (c) His love for and redemption of sinners, but always righteously ; Genesis 3:21;  8:20,21; Exodus 12:12,13; Leviticus 16:2,3; Isaiah 53:5,6,10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.
(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
(a) Jehovah-jireh, "the Lord will provide" Genesis 22:13,14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5. Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also ; Romans 5:1; Ephesians 2:14; Colossians 1:20. (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. (See Scofield "John 10:7") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35. This name signifies Jehovah's abiding presence with His people ; Exodus 33:14,15; 1 Chronicles 16:27,33; Psalms 16:11;  97:5; Matthew 28:20; Hebrews 13:5
(5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3;  20:1,2; Jeremiah 31:31-34.
(6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
(1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16,17 (c) as creating and governing the earthly relationships of man ; Genesis 2:18-24;  3:16-19,22-24 and (d) as redeeming man Genesis 3:8-15,21
(2) of the relation of Deity to Israel Genesis 24:7;  28:13; Exodus 3:15,18;  4:5;  5:1;  7:6; Deuteronomy 1:11,21;  4:1;  6:3;  12:1; Joshua 7:13,19,20;  10:40,42; Judges 2:12; 1 Samuel 2:30; 1 Kings 1:48; 2 Kings 9:6; 2 Kings 10:31; 1 Chronicles 22:19; 2 Chronicles 1:9; Ezra 1:3; Isaiah 21:17 See other names of Deity,
(See Scofield "Genesis 1:1") See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3"




Lord God Deity (names of God) (See Scofield "Malachi 3:18")

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[i]New Geneva study Bible. 1997, c1995. C1995 by Foundation for Reformation. (electronic ed.) (Ge 2:4). Nashville: Thomas Nelson.