26th December 2010, seh,hej
The most precious thoughts we have ought to be regarding our Creator and His name. Such a subject should not be shrouded or veiled, yet it might best be approached with prayer. Certainly much argument has arisen because of ignorance.
Before we begin, let us throw out useless terminology. Hebrew is not our first language; English is. But the word 'God' or 'LORD' is not a useful representation for any Hebrew word, let alone The Name.
The following translation makes no grammatical sense.
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis 1:26-27)
Let us fully translate this. Now “God” is not a Hebrew word. It is quite clearly of Anglo-Saxon, Gothic, Scandinavian, and Germanic origin from the time they were pagans worshipping the gods as the sun and things of the earth. There is some debate as to the meaning of the word 'god', however it might mean 'good'. In Gothic the word was associated with warriors (Guda/Guth is related to the word 'Gothic'). Long before the Gothic era, Hebrew had imported 'Gad' as 'crowd' or a 'troop'. In any case, the Hebrew scholars' work indicates that the majority of the words in Hebrew translated 'God', might be better translated as 'Mighty-Ones' or 'Mighty One'. Strongs says of the word translated 'God' in Genesis Chapter One
Plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative: - angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.
The word is translated 'mighty' when speaking of Abraham in Genesis 23:6. That the same word may be translated 'angels', 'very great' and 'mighty' indicates that it doesn't mean 'good' or 'troop', and therefore 'God' is not a good translation.
Genesis One, if fully translated with the sense of the Hebrew captured in English, is made clear,
And Mighty-Ones said, Let us make men in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. So Mighty-Ones created the man in his own image, in the image of Mighty-Ones created he him; male and female created he them. (Genesis 1:26-27)
We have two witnesses that there were many divine beings at creation. It was also revealed to Job that there were many beings called sons of Mighty-Ones present at creation,
Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; When the morning stars sang together, and all the sons of Mighty-Ones shouted for joy? (Job 38:6-7)
That in context they are equated with 'stars' indicates that 'all the sons' is not two or three but a multitude. Jacob at Bethel was shown many messengers of the Mighty-Ones ascending from the earth, showing that they walked on the earth. Perhaps for understanding we may call the Elohim 'angels', but angels (a word we have inherited from Greek) means 'messengers' and at creation they are not acting as 'messengers' but as obedient 'sons of the Mighty'. With Jacob at Bethel those of the Mighty-Ones he saw in vision were acting messengers to the LORD.
Everything has a name. The first recorded work of Adam was the naming of all things. In this way beings communicate. At creation an agreed convention was set up for communication between Adam and the Elohim or Mighty-Ones.
But how ought humans to address the Creator, styled in Genesis One “the Spirit of Mighty-Ones”? That He is spirit is made clear in this declaration by Yeshua (Jesus),
“Theos a spirit (wind/ breath/ mind) : and they that worship him must worship in spirit and in truth.” (John 4:24)
It is clear spirit ought not to be imagined as a tangible. So the name of the Creator Spirit will reflect this intangible nature.
It will be shown that the name of the Creator Spirit is not “the LORD” and it is not even a useful representation for His Name.
When we go to the record we find Moses asked for The Name. Moses saw a fire which did not burn the bush. There was a spirit shown as a flame.
And the messenger of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. (Exodus 3:2)
And when the LORD saw that he turned aside to see, Mighty-Ones called unto him out of the midst of the bush, and said: 'Moses, Moses.' And he said: 'Here am I.' (Exodus 3:4)
Note how the messenger equals one of the Mighty-Ones. Then the voice of the messenger of the Mighty-Ones from out of the flame that does not consume says,
Moreover he said, I am (Heb:anoki) Mighty-Ones of thy father, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob. And Moses hid his face; for he was afraid to look upon the Mighty-Ones. (Exodus 3:6)
The messenger speaks with authority, as the LORD,
And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; And I come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey.. (Exodus 3:7-8)
he said, Certainly I will be (Heb:eheyeh) with thee; and this shall be a token unto thee, that I have sent thee: When you have brought forth the people out of Egypt, ye shall serve the Mighty-Ones upon this mountain. (Exodus 3:12)
This is a personal promise to Moses. Moses then asks a question that proves that the word translated 'God' is not, and was never understood, as the name of Deity.
“Behold, when I come unto the children of Israel, and shall say unto them, 'The Mighty-Ones of your fathers has sent me unto you'; and they shall say to me, 'What is his name?' what shall I say unto them?” (Exodus 3:13)
The answer given is The Name
eheyeh asher eheyeh
Translation should be consistent with the previous verse (see above that 'I am' is anoki but 'I will be' is eheyeh and there is no instance where eheyeh is translated as 'I am'. We dishonour Deity if we put our own thinking in place of His communication!) So eheyeh must be translated as 'I will be' giving the phrase,
I will be who I will be
To which was added “'Thus shall you say unto the children of Israel: 'I Will Be has sent me unto you'.”
When the Creator speaks He may say “I will be” (Eheyeh) but it is inappropriate and grammatically incorrect that when we speak of Deity we say “I”. So when we speak, the name becomes “He Will Be” or Yahweh
“Thus shall you say unto the children of Israel: Yahweh Mighty-Ones of your fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob, has sent me unto you; this is My Name for ever, and this is My Memorial unto all generations. (Exodus 3:15)
Therefore the name, which is to be the memorial for all this creation era, expresses an intent of “I will be who I will be” to become “He who will be the Mighty-Ones, specifically of the fathers of Israel.
Note the parallel- in typical Biblical fashion,
I will be who I will be
He who will be Mighties of the Fathers of Israel
In other words “I who will be” had chosen to be “Mighties of the Fathers of Israel” or they had been selected, or in New Testament terms been elect. Though the fathers of Israel were all dead the tense is best expressed as an event that will yet come to pass, indicating the truth that
Now that the dead are raised, even Moses showed at the bush, when he calls the LORD the Theos of Abraham, and the Theos of Isaac, and the Theos of Jacob. (Luke 20:37)
The future tense of “I will become” expresses the certainty of the fulfilment of the promises, firstly to the fathers, which is the promise to Adam, in Seth, Enos and the fathers of old, then to Abraham, Isaac and Jacob. Thus the eternal Spirit has chosen to be memorialised in a name which expresses the present intent to carry out a future action.
In this way the Hebrew name Yahweh Elohim which is 'He who will be MightyOnes' since the time of Moses has been short for the Memorial to all generations
Yahweh Mighty-Ones of your fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob
The writer to the Hebrews puts it this way,
And these all, having obtained a good report through faith, received not the promise: Theos having provided some better thing for us, that they without us should not be made perfect. (Hebrew 11:39-40)
The Name of Memorial speaks now of the certainty of future events. It is a name people may “call on”, or make requests of Deity according to the purpose expressed by it. The following will show that this was available from the beginning as Yahweh, The Name of promise, existed from the time of Seth.
2) Calling on The Name
The Bible says
And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of He Who Will Be. (Genesis 4:26)
Literally they “began to-call in/at/with/by/on-name Yahweh.” To call is also to 'preach', 'address' or 'cry out to', 'proclaim', 'publish'.
Is there a difference between 'calling on the name of He Who Will Be' and merely 'calling on God'? There is great difference! There is also a point made to Moses.
And Mighty-Ones spake unto Moses, and said unto him, I am He Who Will be: And I appeared unto Abraham, unto Isaac, and unto Jacob, as Might/Strength of Powerful-Ones (El Shaddai), but by my name He Who Will Be I made Me not known to them. (Exodus 6:2-3 JPS)
When the gospel was preached to these three individuals, as individuals, the promises made to them as individuals were given by the Might or Strength of Powerful-Ones.
When Seth (meaning 'substituted') had a son Enos (whose name means 'men/mortal') there were now “men” plural, who believed in the promise made in the presence of Eve relating to the “seed”. They themselves were inheritors and partakers of that promise, and men as a class, or as a congregation formally and collectively addressed the One, who gave them the promise, by the name “He Who Will Be”.
There are some who may take this statement to Moses as negating the references to Yahweh Elohim before this time, but note how precise this is. It says specifically and that to these three men, and these three men alone, He was known as 'Might of Powerful-Ones'. The verse does not say “to the fathers” but to Abraham, Isaac and Jacob. The record shows that to others He was known by the name of 'He Who Will Be'. In other words, in the time of Moses a practice was being revived that had dated from the time of the birth of Enos (through whom the promised seed would come). The key is that the promises were made to the fathers as individuals, but when the man-son was born to Seth there was the beginning of a congregation who were different to the sons of Cain, and who collectively identified themselves with the promised seed.
Whether it was suggested by Yahweh Elohim or suggested by Seth, and used with permission by agreement, it does not matter, the Name they used to address the Creator was at that time “He Who Will Be”.
Therefore from early times the Spirit, that had hovered over the water at the beginning, had expressed an intent to, in the future, carry out an action. Therefore He was called by the name of “He who will be.” What was this action, or in other words Who would He be? We are told in effect by Seth that the name was in his son, named 'men-mortal', from whom would come the seed that He had promised that would destroy the seed of the serpent.
But there was an earlier purposed intent expressed in the collective will of the Mighty-Ones in a command made to Adam and Eve on the 6th day,
So Mighty-Ones created the man in his own image, in the image of Mighty-Ones created he him; male and female created he them. And Mighty-Ones blessed them, and Mighty-Ones said unto them, 'Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moves upon the earth.' (Genesis 1:27-28)
The intent was that there be many humans that 'replenished' and by implication filled fully the earth, ruling over all the living things.
The promised 'seed' that He will become therefore was part of a two-fold purpose, which included filling the earth. But to call on the name, was to call on the purpose of the redemption in the provision of the 'seed'.
The Purpose of all Creation
We are told with authority that the eternal purpose does not change,
For I He who will be change not; therefore you sons of Jacob are not consumed. (Malachi 3:6)
Therefore the purpose behind the command to Adam and Eve to fill and rule the living things of the earth does not change. It is recorded three times that all the earth shall be filled with the glory of He Who Will Be. Moses is told this after Israel sinned. Moses asks,
“Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.
And He Who Will Be said, “I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of He Who Will Be.” (Numbers 14:19-21)
What 'glory' is being spoken of? This is the heartfelt “over-arching” expressed purpose and intent of Deity. It is expressed as something that will surely happen in the future but which does not exist now. See how the glory of He Who Will Be is the same tense as the fact that “all the earth shall be filled”.
In a time when Israel's leadership was evil Habbakuk was told,
Woe to him that builds a town with blood, and stablishes a city by iniquity! Behold, is it not of He Who Will Be hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity? For the earth shall be filled with the knowledge of the glory of He Who Will Be, as the waters cover the sea. (Habbakuk 2:12-14)
Again the intent of the name is expressed with a purpose being accomplished to be achieved in the future.
A prayer of David also speaks not of “He is” but of “He will be” and the ongoing work of “He who will become”
His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. Blessed be He Who Will Be Mighty-Ones, Mighty-Ones of Israel, who only does wondrous things.
And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen (Psalm 72:17-19)
In context David's prayer is that all kings will serve the King and the King's son who has dominion over all the earth. The King's son is the conquering redeeming seed spoken of in Eden in connection with the name He who will become. David, just as Seth did, calls on, or preaches the name of He Who Will Be in relationship to the promised seed that 'crushes the oppressor'.
3) The glory of He Who Will Be
When the earth is to be filled with the glory of He who will be, what does this glory consist of?
When Moses asks Deity to reveal His glory, Moses is told
'I will make all My goodness pass before thee, and will proclaim the name of He Who Will Be before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.' (Exodus 33:19)
The glory revealed was recorded for us and expressed as,
And He Who Will Be descended in the cloud, and stood with him there, and proclaimed the name of He Who Will Be. And He Who Will Be passed by before him, and proclaimed:
'He Who Will Be He Who Will Be Strength merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.' (Exodus 34:5-7)
This is the glory – it is mercy and righteous judgement. Somehow then mercy and judgement must fill the earth. How is this to occur? Who now is responsible on earth for mercy and judgement, or the lack of it? Habakkuk was told it was not of He who will be that people laboured for fire and vanity. The indication therefore is that glory will fill the earth when all people laboured for righteousness. From Moses' experience the implication is that the earth will be filled with the glory of He Who Will Be when there is no more iniquity.
It is clear then from this that the purpose is that the earth be full of people who are without iniquity and who with mercy can make righteous judgement. The purpose of the Creator is to make a world full of people showing forth the character of the Creator. It is begun now, but is not complete – until the time when He will be revealed in the Mighty Ones (whose might is only from the Creating Spirit the only source of power).
The people of The Name
The importance given to The Name, and the context of the first use by Seth and the expression to Moses indicates that the name is not a general name but is specific. The name is firstly about the promised Enosh (Hebrew: mortal) seed. The Name is secondly about the memorial to all generations given to Moses of “He Who Will Be Mighty-Ones of your fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob”, which again affirms specific promises.
But there is more detail to the promise that the earth will be full of people making right judgement. Deity declared to Isaiah,
For I He Who Will Be thy Mighty-Ones, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. Fear not: for I be with you: (Isaiah 43:3-5)
Even every one that is called by my name (Literally in Hebrew 'all those called in my name'): for I have created him for my glory, I have formed him; yea, I have made him. (Isaiah 43:7)
From this it may be seen that not only do those who follow Seth call on the name of He Who Will Be, but that they are called by the name of “He Who Will be.”
James makes the point very clear
Simeon has declared how Theos at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after He Who Will Be, and all the Gentiles, upon whom my name is called, saith the Lord, who does all these things. Known unto God are all his works from the beginning of the world. (Acts 15:14-18)
By this we understand that the children of Jacob (Israel) were those “upon whom the Name is called”, and that in addition to those there would be Gentiles “upon whom the name is called”
If we write what James said in full with the Memorial Name, he says, “That the residue of men might seek after He Who Will Be, and all the Gentiles, upon whom my name He Who Will Be Mighty-Ones of your fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob is called.”
(It might be added that James says this work was begun from the beginning. It was anticipated from the birth of Seth's son.)
But how did Israel express the idea that “The Name was called upon them”? It is not hidden. Israel were commanded,
'Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them: He Who Will Be bless thee, and keep thee; He Who Will Be make His face to shine upon thee, and be gracious unto thee; He Who Will Be lift up His countenance upon thee, and give thee peace. So shall they put My name upon the children of Israel, and I will bless them.' (Numbers 6:22-27)
To not pronounce The Name, prevents the putting of The Name upon the people. Every reference regarding profaning the Name, has to do with service, and avoidance of idolatry. An example is,
They shall be holy unto their Mighty-Ones, and not profane the name of their Mighty-Ones; for the offerings of He Who Will Be made by fire, the bread of their Mighty-Ones, they do offer; therefore they shall be holy. (Leviticus 21:6)
It is required that those, upon whom The Name be placed completely give themselves to He Who Will Be and, in this way, to be holy.
James is quoting Amos, and the context is powerful as it speaks of the failure of some of Israel, and the rescue of those of Israel styled 'wheat';
For, lo, I will command, and I will sift the house of Israel among all the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. All the sinners of My people shall die by the sword, that say: 'The evil shall not overtake nor confront us.' In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old; That they may possess the remnant of Edom, and all the nations, upon whom My name is called, saith He Who Will Be that does this. (Amos 9:9-12)
James correctly lumps Gentiles and Jews together, as Amos implies that the possession of the Land (when the tabernacle of David is revived) will be given to those of all nations upon whom the name He Who Will Be Mighty-Ones of your [Moses'] fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob is called.
When the sons of Israel were sent among all nations there was a responsibility given to all nations, to recognise and, if they so chose, to be called by that Name.
I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. (Isaiah 65:1)
Jeremiah has an understanding that the faithful are called by The Name,
O the hope of Israel, the saviour thereof in time of trouble, why should thou be as a stranger in the land, and as a wayfaring man that turns aside to tarry for a night? Why should thou be as a man astonied, as a mighty man that cannot save? yet thou, He Who Will Be, art in the midst of us, and we are called by thy name; leave us not. (Jeremiah 14:8-9)
Jeremiah implies that those who 'eat' or absorb the word are called by the Name,
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, He Who Will Be Mighty-Ones of hosts. (Jeremiah 15:16)
The Psalmist puts in Israel's mouth a song of worship, where they proclaimed,
I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever. (Psalm 45:17)
It is possible to walk in The Name, and it should be a desired path
For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever. (Micah 4:5)
And there is a reward to those who think on his name,
Then they that feared He Who Will Be spake often one to another: and He Who Will Be hearkened, and heard it, and a book of remembrance was written before him for them that feared He Who Will be, and that thought upon his name. (Malachi 3:16)
But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. (Malachi 4:2)
It does not say that those who think on Deity are written, but those who think on His Name. We may deceive ourselves if we think we fulfil the promise in Malachi by thinking on the wonders of creation, or on His wonderful works. To think upon 'the Name' means to think upon the Memorial to all generations. We cannot go over this point too often. Let us consider it in long hand,
Then they that feared He Who Will Become spake often one to another: and He Who Will Become hearkened, and heard it, and a book of remembrance was written before him for them that feared He Who Will Become, and that thought upon his name 'He Who will become Mighty-Ones of your fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob'. And they shall be mine, saith He Who Will Become hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. (Malachi 3:16-17)
What thoughts might arise when pondering the future when Deity is become the Mighty-Ones of the fathers, who are now dead? Why might this thought be pleasing to the Creator?
Would it be a delight to think on this thought often?
When things in our lives are hard? When were the lives of the father's easy? What was asked of Abram? How long did he and Sara have to wait for their promised son? And this may only be the beginning of possible thinking.
The difference between calling on the Name and calling on Deity
The language of Seth of the beginning is repeated in by Joel,
And it shall come to pass, that whosoever shall call on the name of He Who Will Be shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as He Who Will Be hath said, and in the remnant whom the LORD shall call. (Joel 2:32)
Don't we all desire deliverance? Joel says specifically that not all people will be delivered in the day of trouble, but only those who shall call on the name. He did not say those who call or cry to Deity will be delivered! The condition is that people must call on the name, or cry out in the name.
What is the difference? Let is put the full name in again.
people may call to Deity
People may call upon the name 'He Who will become Mighty-Ones of your fathers, Mighty-Ones of Abraham, Mighty-Ones of Isaac, and Mighty-Ones of Jacob'
When Israel was about to be destroyed for iniquity what did Moses do? Moses pleaded for the lives of the people and concluded,
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, He Who Will Be is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. (Numbers 14:17-19)
Note how Moses uses the revealed Name as an argument for deliverance. The people are not worthy, as we are not worthy, but Moses called on the Name in full, as it was revealed in Sinai. Moses made his pleading on terms which he knew could be given. He asked only in accordance with the expressed purpose. We may pray for anything of course. But there is a type of prayer which we can make which will always be answered, and that is prayer which ,like Moses', calls on the purpose revealed in the Name.
It is not only an Old Testament idea that we must call on the name of purpose,
But this is like that spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:
And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of He Who Will Be shall be saved. (Acts 2:16-21)
Peter endorses Joel's words. In the future salvation, at the time of the revealing of the power of He Who Will Become, will depend on knowing the name and calling on the name which is also calling as Moses did on the purpose revealed in the Name.
Of note is the promise by Yeshua (He Who Be Salvation),
And in that day [of sorrow] ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. (John 16:23) These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: (John 16:2526)
James put it this way
Is any sick among you? let him call for the elders of the congregation; and let them pray over him, .. in the name of the Lord: (James 5:14)
It is not uncommon that people tack on “in the Lords name” to a prayer so they meet this criteria, but it might be worth noting that the content of the prayer itself will need to take into account the meaning of the name of He Who Will Be Salvation.
When none call on the Name, the people are consumed,
And there is none that calls upon thy name, that stirs up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. (Isaiah 64:7)
Repentance is expressed by the psalmist as,
So will not we go back from thee: quicken us, and we will call upon thy name. (Psalm 80:18)
It is not a small point, that we are not saved by works, but by trust in the revealed promises,
Brethren, my heart's desire and prayer to Theos for Israel is, that they might be saved. For I bear them record that they have a zeal of Theos, but not according to knowledge. For they being ignorant of Theos' righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of Theos. (Romans 10:1-3)
The righteousness of Diety is expressed in his work among the people to bring about the fulfilment of the purpose expressed in His Name. That name does not require obedience to law but rather that people desire of their love and gratitude to fulfil the purpose now, to be as close as possible to the desired outcome of the earth being full of people expressing mercy and right judgement.
The nations and the name
Pour out Thy wrath upon the nations that know Thee not, and upon the families that call not on Thy name; for they have devoured Jacob, yea, they have devoured him and consumed him, and have laid waste his habitation. (Jeremiah 10:25)
This repeats a psalm,
Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. (Psalm 79:6)
And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, He Who Will Be is my Mighty-Ones. (Zec 13:9)
For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith He Who Will Be hosts. (Malachi 1:11)
And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform it. (Isa 19:21)
There is a condemnation in forgetting the Name,
Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Lord (Baal). (Jeremiah 23:27)
Yahweh is one. In Deuteronomy 6: 4 word for word it says:
Hear Israel Yahweh Elohin-our Yahweh one.
There are no commas in the Hebrew text. In other places where the Hebrew text of the Bible is translated “our God” it is the same Hebrew letters. And the “-in” added to “Eloh” means it is plural.
In English – fully translated - it says
Hear Israel He who will be our Mighty Ones He who will be one.
He who will be the power of all their mighty ones will be one.
Where 'one' means from Strongs:
Echad - A numeral from H258; properly united, that is, one; or (as an ordinal) first: - a, alike, alone, altogether, and, any (-thing), apiece, a certain [dai-] ly, each (one), + eleven, every, few, first, + highway, a man, once, one, only, other, some, together.
Hear Israel He who will be our Mighty Ones He who will be united/ altogether/ together/ first / alike.
This, in Hebrew makes sense, for the word for 'one' encompasses that a multiplicity of beings are united in one body.
In the future just as the Creator Spirit was pleased to be called the Mighty Ones of Abraham, He will be also the Mighty Ones of a multitude of all those who are of the seed Abraham (and of the commonwealth of Israel) and who are part of the collective 'seed' of Eve. Because this multitude are redeemed by the seed of Eve they are Holy as the Holy One, and they will show forth fully the Glory of the Almighty, and be united in purpose and thought, so that the whole earth is filled with the Glory of He who will be as one.
Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. (John 17:20-21)
Clear as crystal. This is the gospel. And it was preached to Israel.
For more Names divinely appointed