An appellation , as a mark or memorial of individuality; by implication honor , authority , character
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שֵׁם (šēm) in the OT carries a range of meanings that cluster around one core idea: a name is not merely a label but a bearer of identity, character, and presence. To know someone's name is to have access to who they are; to call on the name is to invoke that person's presence and power; to do something 'for the sake of the name' is to act in accordance with the character of the one named.
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Full entry for שֵׁם (H8034) · Open the biblical lexicon
שֵׁם (šēm) in the OT carries a range of meanings that cluster around one core idea: a name is not merely a label but a bearer of identity, character, and presence. To know someone's name is to have access to who they are; to call on the name is to invoke that person's presence and power; to do something 'for the sake of the name' is to act in accordance.
The BSB source-word alignment has 864 aligned rows for this entry. Common renderings include name (87), . . . (72), Your name (51), The name (50), my name (40).
The source-word alignment first shows this entry at Genesis 2:11. Its strongest book concentrations include Genesis (113), Psalms (109), 1 Chronicles (55), Jeremiah (55).
This entry includes 2 verse guides that explain exact original-language forms in context.
שֵׁם (šēm) in the OT carries a range of meanings that cluster around one core idea: a name is not merely a label but a bearer of identity, character, and presence. To know someone's name is to have access to who they are; to call on the name is to invoke that person's presence and power; to do something 'for the sake of the name' is to act in accordance with the character of the one named.
These ideas are theologically maximized when šēm refers to the name of YHWH: the Name becomes a near-synonym for the divine presence, character, and action. The theology of the divine Name runs through the entire OT. God's self-revelation at the burning bush (Exod 3:13-15) is a šēm-revelation: Moses asks 'what is your name?' and receives the foundational answer — YHWH, the self-existent, covenant-keeping God.
The Aaronic blessing of Numbers 6:24-27 concludes: 'so they shall put my name on the people of Israel, and I will bless them' — the Name, placed on the people, is the mechanism of blessing. The temple is the place where God causes his name to dwell (Deut 12:11; 1 Kgs 8:29). To call on the Name (qārāʾ bĕšēm YHWH) is the definitive act of worship and prayer throughout the OT, beginning with Enosh (Gen 4:26) and running through Abraham (Gen 12:8), the Psalms (Ps 116:13), and the prophets (Joel 2:32: 'everyone who calls on the name of the Lord will be saved').
The local index currently counts about 864 occurrences of שֵׁם in the OT. Its uses cover personal name and reputation, the divine Name and its theological weight, the place-name theology of the tabernacle/temple, the act of calling on the Name, and the eschatological promise that God's Name will be known among all nations.
God also told Moses, “Say to the Israelites, ‘The Lord, the God of your fathers—the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you.’ This is My name forever, and this is how I am to be remembered in every generation.
The foundational šēm-revelation: YHWH is my name forever, my memorial to all generations. The name given at the burning bush is not merely a personal identifier; it is the ground of covenant relationship, the basis of the Exodus, and the content of all subsequent divine self-disclosure. 'This is my name forever' establishes that the YHWH-name is not provisional or contextual but the permanent, definitive self-identification of the God who makes himself known.
Then the Lord your God will choose a dwelling for His Name. And there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice offerings you vow to the Lord.
The Name-dwelling theology of the centralization law: the chosen place is the place where YHWH causes his šēm to dwell. The temple is not the place where God physically resides (Solomon's prayer makes clear: 'the highest heaven cannot contain you, how much less this house' — 1 Kgs 8:27) but the place where the divine Name — the divine presence in covenant availability — is localized. The distinction protects divine transcendence while maintaining divine accessibility.
He restores my soul; He guides me in the paths of righteousness for the sake of His name.
God acts 'for his name's sake' (lĕmaʿan šĕmô): the divine guidance of the shepherd-king is grounded not in the merit of the sheep but in the character and reputation of the Shepherd. 'For his name's sake' is one of the most frequent motivational phrases in the Psalms and in Ezekiel — God acts in accordance with his name when he saves, restores, and leads, because to abandon his people would be to contradict his šēm.
And everyone who calls on the name of the Lord will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the Lord has promised, among the remnant called by the Lord.
The šēm-salvation promise: calling on the name of the Lord is the act of salvation. The formula 'call on the name of the Lord' (qārāʾ bĕšēm YHWH) is the OT's definitive description of genuine worship and prayer. Paul quotes this verse in Romans 10:13 and applies it to calling on the name of Jesus — the Christological identification of Jesus with the YHWH-name is the NT's most direct claim about Christ's divine identity.
For My name will be great among the nations, from where the sun rises to where it sets. In every place, incense and pure offerings will be presented in My name, because My name will be great among the nations,” says the Lord of Hosts.
The eschatological universality of the divine šēm: from east to west, the Name of the Lord will be great among all nations. This is the goal of the entire divine-name theology: the universal recognition of the YHWH-character among all peoples. The verse stands in sharp contrast to the defilement of the Name by the corrupt priesthood addressed in Malachi 1 — the divine šēm will be honored universally even if the current priests dishonor it locally.
The name of the Lord is a strong tower; the righteous run to it and are safe.
The Proverbs wisdom image of the šēm as refuge: the Name of the Lord is a migdal-ʿōz — a fortified tower. To run to the Name is to find safety. The metaphor captures the protective, accessible dimension of the divine šēm: the Name is not merely a theological category but a practical refuge available to those who call on it. This is the wisdom distillation of the calling-on-the-Name theology that runs from Gen 4:26 to Joel 2:32 to Rom 10:13.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. Name carries the weight of identity, honor, and authority—one's essential character made public and memorable.
Name carries the weight of identity, honor, and authority—one's essential character made public and memorable.
an appellation, as a mark or memorial of individuality; by implication honor, authority, character BDB: name Usage: base, (in-) fame(-ous), named(-d), renown, report.
How this word appears across different grammatical cases and numbers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 2 selected witnesses from 864 lexical occurrence verses.
שֵׁם is built from these roots:
Cutting off a name signifies the erasure of legacy and honor. Isaiah 14:16-23
God’s actions protect and magnify his covenant reputation. Isaiah 48:9-11
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
In the OT, knowing someone's name is the beginning of relationship, and the history of God's self-revelation is a progressive unveiling of his šēm. The patriarchs worshipped the God of their fathers without fully knowing the YHWH-name (Exod 6:3); Moses receives the foundational name-revelation at the burning bush; the tabernacle is the place where the Name dwells among the people; the temple continues this Name-presence theology; and the prophets promise that the Name will ultimately be great among all nations.
The šēm-theology explains why 'hallowed be your name' is the first petition of the Lord's Prayer — the sanctification of the divine Name is the foundational request, the one that orients all others. It also explains why Paul's Christological argument in Romans 10 moves through Joel 2:32 ('everyone who calls on the name of the Lord will be saved') to the application of that text to Christ: to call on the name of Jesus is to call on the YHWH-name, because Jesus is the šēm of the Lord in person.
The preacher who understands šēm understands why the Name matters: not as a verbal formula, not as a liturgical convention, but as the concentrated presence of the divine character made available to the one who calls. The Name is 'a strong tower' — not a concept but a refuge.
Exod.3.15
The שֵׁם root may be related to the concept of 'mark' or 'memorial' — the name as the marker of identity that distinguishes one person from another and survives them as a memorial. The phrase 'make a name for oneself' (šāmāh lāhem šēm, Gen 11:4) describes the builders of Babel seeking a self-created reputation — the sinful inversion of the God-given šēm. Abraham's šēm will be made great by God (Gen 12:2: 'I will make your name great'), not by his own striving.
The distinction between God-given šēm and self-made šēm runs through the entire OT: the kings who exalt themselves are the ones whose šēm is brought low; the servant who is despised is the one whose šēm is exalted (Isa 52:13). To have one's name blotted out (Deut 9:14; Ps 9:5) is to cease to exist covenantally — the most complete form of judgment.
The NT receives the šēm-theology most explicitly through: (1) Phil 2:9-11 — the exalted Christ receives the Name above every name (the YHWH-name, drawn from Isa 45:23), so that every knee bows; (2) Acts 4:12 — 'there is no other name under heaven given among men by which we must be saved' — the šēm-salvation formula of Joel 2:32 now applied exclusively to Jesus; (3) John 17:6 — 'I have manifested your name to the people' — Jesus as the climactic šēm-revelation; (4) Matt 6:9 — 'hallowed be your name' as the first and foundational petition; (5) Rev 3:12 — 'I will write on you the name of my God... and my own new name' — the eschatological šēm-sealing.
The most theologically dense NT use is Hebrews 1:4: Christ 'inherited a more excellent name than the angels' — the šēm he inherited is the divine name, establishing his superiority over all created mediators.
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