Connection Method(s): Longitudinal Theme (primary) — The divine Name is a canon-wide motif traced from patriarchal compound-names through the Sinai name-revelation (Exodus 3:14) and name-proclamation (Exodus 34:5-7), the Deuteronomic "place where my name shall dwell" theology, the prophetic expectation of universal knowing of the Name (Isaiah 52:6; Ezekiel 36:22-23; Zechariah 14:9; Malachi 1:11), and the NT's disclosure that Jesus both bears and reveals that Name (John 17:6; 1:18; Philippians 2:9-11; Revelation 22:3-4). Promise-Fulfillment (co-primary) — God promises that His Name will be great among the nations (Malachi 1:11), that everyone who calls on Yahweh's Name will be saved (Joel 2:32), and that Yahweh will be one with a single Name in that day (Zechariah 14:9). Acts 2:21 and Romans 10:13 identify "the Name" of that Joel oracle as Jesus' Name, and Philippians 2:9-11 declares the Isaiah 45:23 oath of universal homage fulfilled in Jesus bearing "the Name above every name." Redemptive-Historical Progression — the arc moves in epochs from Horeb (3:14) to the tabernacle/temple name-dwelling, to the prophetic expansion and exilic vindication, to the Incarnation (John 1:14, 18), Pentecost naming (Acts 2:21), universal confession (Phil 2:9-11), and eschatological name-on-foreheads (Rev 22:4).
Anti-default note: This trajectory is deliberately not typology. Typology requires a historical type prefiguring an escalated antitype — two distinct realities where the antitype is categorically greater. The logic here is different: the Name revealed at the burning bush is Yahweh's, and Jesus is Yahweh incarnate bearing that same Name (cf. TT 046 Divine Identity). Jesus does not "escalate" the Name the way the Passover lamb is "escalated" by Christ's sacrifice; He is the One whose Name was always being spoken. The older classification of this TT as "Direct Type, Forward-Looking" (with temple-as-name-dwelling prefiguring Christ) confused longitudinal theme with typology — a common anti-default failure. What grows across the canon is the disclosure and distribution of the Name, not a type-antitype pair. Where typological mechanics do operate along this trajectory (e.g., the place where the Name dwells, from tabernacle to Christ's body to church to new creation), those dynamics are captured by the Temple and Presence longitudinal theme and TT 022 Burning Bush, not by this TT.
The name of God in Scripture is far more than a label — it is the revelation of His character, presence, and covenant commitment. In ancient Near Eastern thought a name embodied essence and authority; to know someone's name was to have access to them, and to invoke it was to call upon their power. When God revealed His covenant Name YHWH (יְהוָה) to Moses — "I AM WHO I AM" (אֶהְיֶה אֲשֶׁר אֶהְיֶה, ʾehyeh ʾăšer ʾehyeh) — He disclosed His self-existent, covenant-keeping aseity: "This is my name forever, and thus I am to be remembered throughout all generations" (Exodus 3:14-15). At Sinai He proclaimed that Name with its attributes — "Yahweh, Yahweh, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness… forgiving iniquity and transgression and sin, but who will by no means clear the guilty" (Exodus 34:6-7) — a proclamation that becomes the most-reused canonical formula in the Hebrew Bible (Ps 86:15; Ps 103:7-8; Jonah 4:2; Nahum 1:2; Micah 7:18; Neh 9:17; Joel 2:13). The habit of invoking that Name is as old as the canon itself: "At that time people began to call upon the name of the LORD" (Gen 4:26) — the qārāʾ bəšēm YHWH thread that Joel 2:32 takes up and Acts 2:21 fulfills. Throughout the OT the Name is progressively deepened: through compound names (Yahweh-Yireh, Yahweh-Nissi, Yahweh-Shalom, Yahweh-Roʿi), through the Deuteronomic "place where the LORD your God will choose… to make his name dwell" (Deut 12:5, 11), through the prophetic expectation that "in that day the LORD will be one and his name one" (Zech 14:9), and through the promise that "everyone who calls on the name of the LORD shall be saved" (Joel 2:32). The NT's claim is that Jesus is the Name fully disclosed: He "declared" the Father (John 1:18, ἐξηγήσατο), manifested the Father's Name to His disciples (John 17:6, 26), claimed the divine "ἐγώ εἰμι" Himself (John 8:58; 18:5-6), and has been given "the Name above every name" so that the Isaiah 45:23 oath of Yahweh-exclusive homage is now fulfilled to the Father's glory at the Name of Jesus (Phil 2:9-11). When Peter preaches "everyone who calls on the name of the Lord will be saved" (Acts 2:21) and Paul concludes "if you confess with your mouth that Jesus is Lord… you will be saved" (Rom 10:9-13), Joel's oracle has been brought home: calling on Yahweh's Name is calling on Jesus' Name. The trajectory ends with the Name inscribed on the foreheads of the redeemed (Rev 22:4; 14:1; 3:12) — what Moses glimpsed from the cleft of the rock becomes the eternal identity of the saints.
| # | Stage | Key Text(s) | Theological Development | Text Analysis |
|---|---|---|---|---|
| 1 | Compound Names — God Named Through His Redemptive Acts | Genesis 4:26; Genesis 12:8; Genesis 22:14; Exodus 17:15; Judges 6:24; Psalm 23:1 | The trajectory begins where the canon begins it: "At that time people began to call upon the name of the LORD" (קָרָא בְּשֵׁם יְהוָה, qārāʾ bəšēm YHWH, Gen 4:26) — the invocation thread that Joel 2:32 will echo and Acts 2:21 will fulfill. Abram continues it, building an altar at Bethel and calling "upon the name of the LORD" (Gen 12:8). Alongside invocation runs the compound-name habit, beginning in the patriarchal period and continuing long after Sinai: after God provides the ram in Isaac's place, Abraham calls the site "The LORD will provide" (יְהוָה יִרְאֶה, YHWH Yirʾeh, Gen 22:14); after the victory over Amalek Moses builds an altar called "The LORD Is My Banner" (YHWH Nissi, Exod 17:15); Gideon names his altar "The LORD Is Peace" (YHWH Shalom, Judg 6:24); and David — in psalmic confession rather than altar-naming, the same habit carried into Israel's worship — declares "The LORD is my shepherd" (YHWH Roʿi, Ps 23:1). Pattern: God's Name is disclosed through what He does — Provider, Warrior, Peace-Giver, Shepherd — both before and after the formal disclosure at the bush, showing the one Name YHWH continuously unfolding through act-revelation and preparing Israel to understand that the single Name contains the manifold glory that Jesus will fully embody. | Genesis 22:14 |
| 2 | Sinai Disclosure — "I AM WHO I AM" | Exodus 3:13-15; Exodus 6:2-3 | At the burning bush God speaks His covenant Name to Moses: "I AM WHO I AM (אֶהְיֶה אֲשֶׁר אֶהְיֶה, ʾehyeh ʾăšer ʾehyeh)… Say to the people of Israel, 'I AM (אֶהְיֶה) has sent me to you.'… The LORD (יְהוָה), the God of your fathers… has sent me to you. This is my name forever, and thus I am to be remembered throughout all generations" (Exod 3:14-15). YHWH is cognate with הָיָה (hāyâ, "to be") — self-existent, eternally present, covenant-faithful being. Exodus 6:2-3 sharpens the redemptive-historical significance: "I appeared to Abraham, to Isaac, and to Jacob, as God Almighty (El Shaddai), but by my name the LORD (YHWH) I did not make myself known to them." The disclosure inaugurates a new redemptive epoch: God will now be known by the covenant Name that grounds the Exodus deliverance — a Name Jesus will claim as His own (John 8:58; 18:5-6). CRITICAL: Matthew 22.32 to Exodus 3.6 CRITICAL: Mark 12.26 to Exodus 3.6 CRITICAL: John 6.20 to Exodus 3.14 CRITICAL: John 18.5-6 to Exodus 3.14 | Exodus 3.13-15 |
| 3 | Sinai Proclamation — The Name With Its Attributes | Exodus 33:18-19; Exodus 34:5-7 | Moses pleads, "Please show me your glory." Yahweh responds, "I will make all my goodness pass before you and will proclaim before you my name 'The LORD'" (Exod 33:19). When Yahweh descends in the cloud He "proclaimed the name of the LORD" — and then unpacks what the Name means: "The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty" (Exod 34:6-7). This is the canonical fulcrum: henceforth to know the Name is to know mercy-judgment as inseparable in God. Later OT writers cite this proclamation more than any other passage in the Hebrew Bible — a canonical career of echoes traced in Stage 4 below. The attributes declared at the Name-proclamation are the character Jesus will reveal: "grace and truth came through Jesus Christ… No one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1:17-18). | Exodus 34:5-7 · ATN: The Attribute Formula |
| 4 | Creedal Echoes — Israel Prays the Name Back to God | Numbers 14:18; Psalm 86:15; Psalm 103:8; Psalm 145:8; Joel 2:13; Jonah 4:2; Nehemiah 9:17 | The proclaimed Name becomes Israel's liturgy, intercession, and argument-with-God — the OT writers exegeting Exodus 34:6-7 before the NT does. Moses makes the first canonical reuse at Kadesh, praying the creed back to God as the ground of intercession: "The LORD is slow to anger and abounding in steadfast love… Please pardon the iniquity of this people, according to the greatness of your steadfast love" (Num 14:18-19). David democratizes it into praise — "you, O Lord, are a God merciful and gracious, slow to anger" (Ps 86:15); "He made known his ways to Moses… The LORD is merciful and gracious" (Ps 103:7-8, an explicit Ex 33-34 reference); Ps 145:8 fixes it in Israel's daily doxology. Joel grounds the call to repentance in it: "Return to the LORD your God, for he is gracious and merciful" (Joel 2:13). Jonah wields it as an accusation — he fled precisely because he knew the creed reaches Nineveh (Jonah 4:2) — while Nahum holds its judgment side against the same city (Nah 1:2-3) and Micah closes on its forgiveness clause: "Who is a God like you, pardoning iniquity?" (Mic 7:18-19). The post-exilic community confesses by it (Neh 9:17), and Lamentations hopes by it in the ashes of Jerusalem (Lam 3:22-23). This echo chain is the hermeneutic the apostles inherit: when John declares the incarnate Word "full of grace and truth" (John 1:14, 17), he is rendering the creed's ḥesed weʾemet — the Name's attributes now beheld in a Person. CRITICAL: Joel 2.13 to Exodus 34.6 CRITICAL: Jonah 4.2 to Exodus 34.6 CRITICAL: Psalms 103.7-8 to Exodus 34.6 CRITICAL: Nehemiah 9.16-17 to Exodus 34.6 | Numbers 14:18 |
| 5 | Deuteronomic Theology — The Name Dwells in the Chosen Place | Exodus 20:24; Deuteronomy 12:5, 11; 1 Kings 8:29; Nehemiah 1:9 | The altar law had already seeded the formula: "In every place where I cause my name to be remembered I will come to you and bless you" (Exod 20:24). Deuteronomy develops that seed, grounding centralized worship in the Name: Israel is to seek "the place that the LORD your God will choose… to make his name dwell there" (לְשַׁכֵּן שְׁמוֹ, ləšakkēn šəmô; Deut 12:5, 11, 21; 14:23; 16:2, 6, 11). At the temple dedication Solomon prays: "That your eyes may be open night and day toward this house, the place of which you have said, 'My name shall be there'" (1 Kgs 8:29). Solomon knows "heaven and the highest heaven cannot contain you" (8:27), so it is the Name — God's revealed self and accessible presence — that "dwells" there, not His unbounded being. Nehemiah rehearses this theology in his prayer: "the place where you have caused your name to dwell" (Neh 1:9). The Deuteronomic Name-theology is what John 1:14 draws on when the Word "tabernacled" among us and "we have seen his glory" — the Name no longer dwells in one place but in one Person, and from Him flows to all places where His people gather (Matt 18:20). | Deuteronomy 12.11 |
| 6 | Prophetic Expansion — Name Exalted, Vindicated, One | Isaiah 52:6; Ezekiel 36:22-23; Zechariah 14:9; Malachi 1:11 | The prophets anticipate the Name's canonical destination. Isaiah promises covenant recognition: "Therefore my people shall know my name. Therefore in that day they shall know that it is I who speak; here I am" (Isa 52:6). Ezekiel exposes the scandal of the Name profaned in exile and declares Yahweh's self-vindication: "I had concern for my holy name, which the house of Israel had profaned among the nations where they came… I will vindicate the holiness of my great name… And the nations will know that I am the LORD" (Ezek 36:21-23). Zechariah compresses the eschatological vision: "The LORD will be king over all the earth. On that day the LORD will be one and his name one" (Zech 14:9). Malachi foresees universal worship: "From the rising of the sun to its setting my name will be great among the nations… For my name will be great among the nations, says the LORD of hosts" (Mal 1:11). Together these oracles set up the Christology of the NT: if Yahweh alone vindicates His Name and if that Name is to become universal, then the exaltation of Jesus' Name "above every name" (Phil 2:9) — with universal knee-bowing (v. 10) — is the fulfillment, not a competing claim. | Isaiah 52.6 |
| 7 | Prophetic Promise — Call on the Name and Be Saved | Joel 2:32 | Joel's new-exodus oracle reaches its pastoral climax: "And it shall come to pass that everyone who calls on the name of the LORD (כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה; LXX πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου) shall be saved." The promise is specific: saving access through the Name itself, not through sacrifice or temple mediation alone. This is the verbal commitment that Peter cites at Pentecost (Acts 2:21) and Paul cites in Romans 10:13, both applying "the name of the Lord" directly to Jesus' name. Joel 2:32 is therefore the single most load-bearing OT promise for this trajectory's transition from the Name restricted in Israel's cultus to the Name offered to all flesh in Christ. | Joel 2:32 |
| 8 | NT Inauguration — The Word Made Known, the Name "I AM" | John 1:14, 18; John 8:58; John 17:6, 26 | John's Gospel builds a sustained claim that Jesus bears and discloses the Name. The Prologue: "The Word became flesh and tabernacled (ἐσκήνωσεν) among us, and we have seen his glory" (1:14); "No one has ever seen God; the only God, who is at the Father's side, he has made him known (ἐξηγήσατο, 'exegeted')" (1:18) — Jesus is the exegesis of the Name. In John 8:58 Jesus claims the Name in its Exodus 3:14 form: "Before Abraham was, ἐγὼ εἰμί" — a claim the crowd recognizes as divine (they take up stones, v. 59). In Gethsemane His absolute "ἐγώ εἰμι" knocks the arresting cohort to the ground (18:5-6) — a theophanic echo of the burning-bush disclosure. In the High Priestly Prayer: "I have manifested your name (ἐφανέρωσά σου τὸ ὄνομα) to the people whom you gave me… I made known to them your name, and I will continue to make it known" (17:6, 26). The Synoptics anchor the naming moment itself: "you shall call his name Jesus (Yēšûaʿ, 'Yahweh saves'), for he will save his people from their sins" (Matt 1:21), and the Baptist's herald-cry applies Isaiah 40:3's "Prepare the way of the LORD (κύριος)" to Jesus (Matt 3:3). What was announced at Horeb ("I AM"), proclaimed at Sinai ("a God merciful and gracious"), and made to dwell in the temple, is now present in Jesus bodily. Hebrews condenses this: "He is the radiance of the glory of God and the exact imprint of his nature" (Heb 1:3). | John 17.6 · Matthew 3.3 |
| 9 | NT Fulfillment — Calling on the Name = Calling on Jesus | Acts 2:21; Acts 4:12; Romans 10:9-13 | Joel 2:32's promise comes home at Pentecost. Peter preaches: "And it shall come to pass that everyone who calls upon the name of the Lord shall be saved" (Acts 2:21, quoting Joel) — and within the sermon's logic "the Lord" is the "Jesus of Nazareth" (2:22) whom God "has made him both Lord and Christ" (2:36), in whose name baptism is offered for forgiveness (2:38). Paul makes the identification explicit: "If you confess with your mouth that Jesus is Lord (κύριος) and believe in your heart that God raised him from the dead, you will be saved… For 'everyone who calls on the name of the Lord will be saved'" (Rom 10:9, 13). Joel's kyrios is Yahweh; Paul's kyrios is Jesus — calling on Jesus' name is calling on Yahweh's Name. Peter at Solomon's colonnade closes the circuit: "There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved" (Acts 4:12). The Name once restricted to Israel's sanctuary is now the single saving Name offered to all flesh. CRITICAL: Romans 10.13 to Joel 2.32 CRITICAL: Acts 2.19-20 to Joel 2.32 | Acts 2:21 |
| 10 | NT Fulfillment — The Name Above Every Name | Philippians 2:9-11; Ephesians 1:21 | After Christ's humiliation and exaltation, "God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (κύριος), to the glory of God the Father" (Phil 2:9-11). Paul fuses two OT currents: Isaiah 45:22-23 (Yahweh's self-sworn oath of universal homage — "To me every knee shall bow, every tongue shall swear allegiance") and the Name-theology stretching from Exodus 3 and 34 through the prophets. The Yahweh-exclusive oath is fulfilled at Jesus' Name without breaching monotheism — the confession is rendered "to the glory of God the Father." Ephesians 1:21 amplifies: Christ is "far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come." The Name promised to be great among the nations (Mal 1:11), to be one (Zech 14:9), to be the saving name (Joel 2:32), is disclosed to be Jesus' — with the Father's own glory secured in the disclosure, not threatened by it. | Philippians 2.9-11 |
| 11 | NT Application — Baptized Into the Name, Act in the Name | Matthew 28:19; John 14:13-14; Colossians 3:17 | Believers enter the covenant through baptism "in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19) — a single triune Name (ὄνομα singular) that marks ownership, identification, and access. Prayer in Jesus' name ("Whatever you ask in my name, this I will do," John 14:13-14) is not incantation but a claim on His mediatorial authority and character — approach to the Father through the Son in whom the Name fully dwells. "Whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him" (Col 3:17). Where the Deuteronomic worshiper went to the single place where the Name dwelt (Deut 12), and where only the consecrated priest handled the Name on the high-priestly turban (Exod 28:36-38), now all who trust Jesus carry His Name continually and invoke it from anywhere. The restriction gives way to universal access, fulfilling Malachi 1:11 in the church's worship "in every place." | Matthew 28.19 |
| 12 | Already / Not-Yet — Confessed Now, Consummated Then | 1 Corinthians 12:3; Philippians 2:10-11; Revelation 1:7 | Already: The church now confesses "Jesus is Lord" only by the Spirit (1 Cor 12:3); baptisms are administered in the Name; every tribe and tongue is gathered (Rev 5:9-14); prayer ascends in Jesus' Name from every place. The Name is already great among the nations (Mal 1:11) wherever the gospel is preached. Not yet: The universal knee-bowing of Phil 2:10-11 awaits visible consummation at Christ's return (Rev 1:7 — "every eye will see him"). The Zechariah 14:9 promise that "the LORD will be one and his name one" is inaugurated in the saving confession and consummated at the parousia. The inauguration is real; the visible universal acknowledgment is pending. | — |
| 13 | Eschatological Consummation — The Name On Their Foreheads | Revelation 22:3-4; Revelation 14:1; Revelation 3:12 | The trajectory completes: "The throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads" (Rev 22:3-4). What Moses could not do (seeing God's face meant death, Exod 33:20) is now the eternal reality of the redeemed. Revelation 14:1 shows the 144,000 with the Lamb on Mount Zion "who had his name and his Father's name written on their foreheads" — the single Name of the Father and the Son shared upon the saints. Revelation 3:12: the conqueror bears "the name of my God, and the name of the city of my God, the new Jerusalem… and my own new name." The arc: Name revealed at the bush (intimate but veiled) → Name proclaimed at Sinai (with attributes) → Name dwelling in the sanctuary (localized) → Name disclosed in Christ (incarnate, spoken) → Name invoked by the church (accessible to all) → Name inscribed on foreheads (eternal, unmediated intimacy). What was hidden in the Holy of Holies becomes the eternal identity of the glorified, worshiping the Name face-to-face forever. CRITICAL: Revelation 3.12 to Isaiah 62.2 | Revelation 22.3-4 |
05 - Deuteronomy
14 - 2 Chronicles
16 - Nehemiah
19 - Psalms
25 - Lamentations
29 - Joel
32 - Jonah
33 - Micah
34 - Nahum
You need to know God's Name — not as a theological concept to master but as a Person to trust. The Name hidden for millennia has been fully disclosed in Jesus Christ. Your access to God depends on calling on Him by the Name He has given: Jesus. "Everyone who calls on the name of the Lord will be saved" (Rom 10:13). The demand is simple and total — confess that Jesus is Lord, and live under that Name.
You keep trying to approach God through something other than His given Name. For some it is religious performance — mastering doctrine, keeping rules, accumulating spiritual credentials, as if the Name could be earned. For others it is self-authored spirituality — inventing your own god-of-preference rather than receiving the one true God by the Name He has revealed. Both are forms of name-substitution: you name God yourself rather than calling Him by the Name He has spoken. But the Name is not a formula that gives you control — it is the self-disclosure of the self-existent One who "will by no means clear the guilty" (Exod 34:7). Every self-made access-route collapses before the holy Name.
Jesus "made known" the Father's Name (John 17:6). The verb in John 1:18 is exegeomai — Jesus is the exegesis of God, the one who explains and embodies the invisible Father. He spoke the Name "I AM" from His own lips (John 8:58; 18:5-6) — Yahweh's own self-designation now in human speech. He bore the judgment of "by no means clearing the guilty" (Exod 34:7) on the cross, so that the same Name which had declared holy wrath could now offer mercy fully. He rose, and "God has highly exalted him and bestowed on him the name that is above every name" (Phil 2:9) — so that the Yahweh-oath that "to me every knee shall bow" (Isa 45:23) is now answered at the Name of Jesus, to the Father's glory. What Moses glimpsed in a cleft (Exod 33:22), what the high priest pronounced in a sanctuary, is now uttered and answered in an ordinary human confession: "Jesus is Lord."
Because Christ has been given the Name above every name, you can now call on Him and be saved. You pray "in Jesus' name" not as a magical formula but as a mediatorial claim — approaching the Father through the Son in whom the Name fully dwells. Your baptism is "in the name of the Father and of the Son and of the Holy Spirit" (Matt 28:19) — the triune Name spoken over you once, marking you forever as belonging. "Whatever you do, in word or deed, do everything in the name of the Lord Jesus" (Col 3:17) — not carrying out religious duties but living as one who bears the Name. And in the new creation "his name will be on their foreheads" (Rev 22:4) — what was hidden becomes your permanent identity. You do not earn the Name; you receive it. You do not control the Name; it claims you. The restricted Name of the old covenant is now the universal Name of the new, and you are invited to call on it.
The trajectory is carried by an uninterrupted Hebrew-Greek lexical thread. The divine Name YHWH (H3068, Yəhôvâh) is cognate with the verb H1961 (hāyâ, "to be") — the self-existence disclosed in the burning-bush formula ʾehyeh ʾăšer ʾehyeh ("I AM WHO I AM," Exod 3:14). The Hebrew H8034 (šēm) carries "name" as character, authority, and accessible presence — the word used when Yahweh "proclaimed the name of the LORD" at Sinai (Exod 34:5) and caused His Name to "dwell" in the chosen place (Deut 12:5, 11). The Septuagint renders YHWH as G2962 (kyrios, "Lord") and šēm as G3686 (onoma, "name"), preserving the theological weight through translation. Jesus adopts the "I AM" formula in Greek using G1473 (egō, "I") + G1510 (eimi, "am") — most famously in John 8:58 ("Before Abraham was, egō eimi") and John 18:5-6 (where His absolute egō eimi elicits a theophanic reaction). Paul applies Joel's "everyone who calls on the name (onoma) of the Lord (kyrios) will be saved" (Joel 2:32 LXX) directly to Jesus in Romans 10:13, and Philippians 2:9-11 declares that Jesus has received "the name (onoma) that is above every name" so that every knee bows "at the name of Jesus" — the Isaiah 45:23 oath rendered to Yahweh now rendered at Jesus' Name. The lexical arc: H1961 → H3068 / H8034 → LXX G2962 / G3686 → NT egō eimi applied to Jesus → onoma above every name in Christ. The invocation verb completes the thread: H7121 (qārāʾ, "to call") — the verb of "people began to call upon the name of the LORD" (Gen 4:26) and "everyone who calls on the name of the LORD" (Joel 2:32) — is rendered by the LXX as ἐπικαλέω (G1941), the very verb Peter and Paul use when they apply Joel's promise to Jesus' Name (Acts 2:21; Rom 10:13).
Key Lexical Threads:
Lexicon References:
Detailed exegetical analyses of each key passage in this trajectory, including Hebrew/Greek key terms, canonical connections, and Christological development.