Series: “The Names of God” (post #1)
The Bible’s Old Testament provides a long list of names for God. Unfortunately, most of us can’t read the Old Testament in its original Hebrew, and so we miss out on these names. For example, if someone asks us, “Where in the Old Testament is God called a shepherd?” we’ll be quick to quote Psalm 23:1, where David writes, “The Lord is my shepherd….” But what we don’t realize is that the Hebrew words Jehovah Roi are behind those translated English words “The Lord is my shepherd.” That makes Jehovah Roi a name for God. He is “The Lord My Shepherd.”
In his pamphlet Knowing God By Name, David Jeremiah lists no less than 85 Old Testament names for God, each name being listed with its corresponding passage. He categorizes these 85 names under four major headings:
- Heading #1 is “The Primary Names of God.” There are three of these: Elohim, Jehovah, and Adonai.
- Heading #2 is “The Compound Names of the Lord God.” A few of these are Jehovah El Elohim, Jehovah El Elyon, and Jehovah El Emeth.
- Heading #3 is “The Compound Names of God.” Some of these are El Bethel, El Elyon, and El Mauzi.
- Heading #4 is “The Compound Names of Jehovah.” A few of these are Jehovah Goelekh, Jehovah Magen, and Jehovah Makkeh.
Along the same lines, Tony Evans, in his book The Power of God’s Names, lists over 80 of the Old Testament’s names for God. Like David Jeremiah, he breaks the list down into those same four categories, the only exception being that he labels the first heading “The Foundational Names of God” rather than the “The Primary Names of God.” For the purposes of his book, Evans then pulls out 14 of the Old Testament names and devotes a chapter to each one.
What I’d like to do for the next handful of blog posts is take the Evans approach and cite a few of God’s name for special emphasis. For this first post in the series I’ll go with the name Jehovah Sabaoth. That names means “The Lord of Hosts.” This name is used for God over 250 times in the Old Testament. The first usage is found in 1 Samuel 1:3, which says of Elkanah, who would soon father the prophet Samuel:
This man went up from his city yearly to worship and sacrifice to the Lord of hosts in Shiloh… (N.K.J.V.)
Even though the Hebrew noun for “host” — saba — has a varied list of meanings, it most frequently refers to either some type of military service or some type of army. Similarly, when the word is used as a verb it means “to muster an army” or “to wage war.” In light of all this, the name “The Lord of Hosts” speaks of God as being a mighty General. He is the Commander in Chief of the unbeatable army of heaven’s angels. The name is similar to another Old Testament name, Jehovah Elohim Tsebaoth, which means “The Lord God of Hosts.” That name is used in Psalm 59:5, where David (who was a great leader of armies himself) writes:
You therefore, O Lord God of hosts, the God of Israel, Awake to punish all the nations; Do not be merciful to any wicked transgressors… (N.K.J.V.)
The takeaway from all this for you, Christian, is that God is the leader of a mighty army that can come to your aid if your situation requires it. This is why you would do well to learn to call Him by His name Jehovah Sabatoh in prayer. If you can’t remember the Hebrew, or if you worry that you aren’t pronouncing it correctly, just go with the English “The Lord of Hosts.” That will work just fine.
What we are talking about here is you evoking God’s military name when you sense that a group of demons from Satan’s demonic army is coming against you in the spiritual realm. You are no match for such an opposing force, and God knows it. Therefore, He is willing to dispatch some of His angelic army to help you overcome your battles with spiritual warfare. What you must learn to do, though, is talk to Him in the most effective manner to accomplish that specific purpose. And what we’ve learned from today’s post is that those prayers evoke the name Jehovah Sabatoh (The Lord of Hosts).

Choosing the East Side of the Jordan
Numbers chapter 32 provides us with a fascinating twist in the history of Moses and the Israelites. The twist involves the tribes of Reuben and Gad as well as half the tribe of Manasseh, and it holds multiple metaphorical lessons for us in regards to the spiritual life. That’s why every Christian should understand the story.
As the story opens, Moses and the Israelites are in the final stages of their forty years of wandering in the wilderness regions surrounding the land of Canaan. Those forty years had been God’s judgment upon the people for being too unbelieving and cowardly to cross over the Jordan river, go to war with the inhabitants of Canaan, and take the land forty years earlier (Numbers chapters 13 and 14). But now a new generation of Israelites was preparing to right the wrong of that previous generation.
God had already decreed that Moses himself would not be the one to lead the nation in its conquest of Canaan. A certain sin that Moses had recently committed at Kadesh had cost him that opportunity (Numbers 20:1-13). Joshua (Moses’ right-hand man, successor, and military General) would be the one to lead Israel in the conquering of Canaan. In the run-up to that full-scale invasion, certain territories on the eastern side of the Jordan river had already been conquered (Numbers chapters 21 through 31).
That set the stage for the events of Numbers chapter 32. As part of those recent victories, the Israelites had conquered the land of Jazer and the land of Gilead. Basically, this was all the territory between the Arnon river and the Yarmuk river (Joshua 12:1-6). What made those lands particularly appealing was the fact that they were perfect for raising livestock. This appeal hadn’t gone unnoticed by the Israelite tribes of Reuben and Gad, both of which owned large herds of livestock, most of which were the spoils of a recent plundering of the Midianites (Numbers chapter 31). The appeal of the lands caused the leaders of the two tribes to think, “No matter what the other side of the Jordan river holds for us, it can’t be better than what we have right here.”
So, the leaders of the two tribes went to Moses and asked if he would give them the lands as their inheritance and allow them to settle there (32:1-5). They even said, “Do not take us over the Jordan (v.5, N.K.J.V.) But Moses’ response, not unpredictably, was one of fury. He accused the two tribes of being cowards who wanted to remain in safety while their fellow tribes went to war in Canaan (32:6-7). He also told them they were acting like their ancestors had acted forty years earlier in refusing to take Canaan (32:8-14) and called them “a brood of sinful men” (32:14).
It was at this point that the leaders of the two tribes explained to Moses that they had no intention of not taking part in the fighting to settle Canaan. Was their response a “plan B” explanation they devised on the spot when they realized how appalled Moses was at their request? Perhaps. At any rate, their proposed plan began with them first preparing their requested lands by building pens for their livestock and cities for their women and children (32:16-17). Once those projects were completed, the fighting men from the two tribes would then take their place in Israel’s army, cross over the Jordan with the rest of Israel, and continue the warfare until Canaan was completely conquered (32:18). They would even take point by going “before” the children of Israel (32:17). Only when the land was conquered would they return to their families and herds by crossing back over the Jordan river (32:19).
After hearing this explanation Moses agreed to the request, but he warned them that they had better live up to their part of the deal (32:20-24). If they didn’t God would judge them harshly. Since Moses already knew that he wouldn’t be around to ensure that everything got handled correctly, he called in Eleazar the priest, Joshua, and the heads of all the tribes and explained the agreement to them (32:28-32). At some point, half the tribe of Manasseh got in on the deal as well because they also had livestock and liked the looks of the lands (32:39-42). A full listing of the lands and the cities that ultimately either got built, rebuilt, or conquered on the “safe” side of the Jordan river is provided in Numbers 32:33-42.
In the end, the fighting men from Reuben, Gad, and Manasseh did make good on their agreement with Moses, and they did return to their lands and settle there. Joshua 13:15-33 tells us that the tribe of Reuben settled in the southern portion of the lands, the tribe of Gad settled in the northern portions, and half the tribe of Manasseh settled furthest north in Bashan. (According to Joshua 13:1-7, the other half of the tribe of Manasseh settled in its allotted portion of Canaan.)
All this brings us to the question: “When all the dust was settled from the centuries that would follow, was the decision of the two and a half tribes to settle on the east side of the Jordan river a good one?” The answer to that is, no. Consider the results of the decision:
So, what spiritual lessons can we Christians learn from this story? Well, here are a few, and I offer them as the close to this post. Consider each one carefully and take heed that you don’t fall victim to it: