Who is the Almighty?

The Bible repeatedly identifies Yahweh (YHWH) as “the Almighty” (Hebrew: שַׁדַּי – Shaddai; Greek: παντοκράτωρ – pantokratōr, “all-powerful”). Key places in both the Old and New Testaments:

📜 In the Hebrew Scriptures (Old Testament)

1. Genesis 17:1

“When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, ‘I am El Shaddai; walk before me and be blameless.’”

• Here Yahweh directly identifies Himself as El Shaddai = God Almighty.

2. Exodus 6:2–3

“God spoke to Moses and said to him, ‘I am Yahweh. I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but by my name Yahweh I was not known to them.’”

• Yahweh clarifies He is the same one known as the Almighty.

3. Job 11:7 (and many times in Job)

“Can you discover the depths of El Shaddai? Can you discover the limits of the Almighty?”

• Job consistently equates Yahweh with the Almighty (Shaddai is used 31+ times in Job).

4. Isaiah 13:6

“Wail, for the day of Yahweh is near! It will come as destruction from Shaddai (the Almighty).”

• Yahweh’s day is directly linked with the Almighty.

📜 In the Greek Scriptures (New Testament)

The NT usually uses the Greek word παντοκράτωρ (pantokratōr, “all-powerful/almighty”) in reference to God. When NT authors quote the Hebrew Scriptures, “Yahweh” is often represented simply as “Lord” (κύριος), but the meaning connects back to YHWH.

1. 2 Corinthians 6:16, 18

“For we are the temple of the living God… ‘I will be a father to you, and you shall be sons and daughters to me,’ says the Lord Almighty.”

• A quotation blending Yahweh’s covenant words with the title Almighty.

2. Revelation 1:8

“‘I am the Alpha and the Omega,’ says the Lord God, ‘the one who is and who was and who is to come, the Almighty.’”

• Echoes Exodus 3:14 (YHWH’s self-identification as the eternal one).

3. Revelation 11:17

“‘We give you thanks, Lord God Almighty, who is and who was, because you have taken your great power and begun to reign.’”

4. Revelation 15:3

“They sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and marvelous are your works, Lord God Almighty!’”

5. Revelation 21:22

“I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.”

✅ Summary:

• In Hebrew: Yahweh explicitly says “I am El Shaddai” (Genesis 17:1).
• In Greek: God is repeatedly called ho Theos ho Pantokratōr = “the Lord God Almighty” (especially in Revelation).
• Therefore, Scripture directly equates Yahweh with “the Almighty.”

 

 

 

Yah is a shortened form of Yahweh:

 

How certain are we that the spelling of Yah as the abbreviation of Yahweh is original?

1. Biblical Evidence

• The short form Yah (יָהּ / Yāh) occurs in the Hebrew Bible itself.
  • Most famously in Hallelu-Yah (“Praise Yah”) in the Psalms (e.g., Psalm 104:35; 105:45).
  • Also independently, such as Exodus 15:2 and Isaiah 12:2.
• Because these are present in the oldest strata of Hebrew poetry, scholars are quite confident that Yah was already in use in Israelite religion by the First Temple period (at least the 10th–6th century BCE).

2. Inscriptions and Epigraphy

• Ancient Hebrew and related Northwest Semitic inscriptions sometimes preserve divine names and abbreviations.
• The Elephantine papyri (5th century BCE, Aramaic Jewish colony in Egypt) show the divine name written in shortened forms, sometimes resembling YHW or YHH, related to Yah.
• While we do not have a monumental inscription that spells out Yah alone, the theophoric names (like Yesha‘yahu / Isaiah, “Yah has saved”) attest to the Yah element being ancient.

3. Linguistic Considerations

• Hebrew poetry often uses shortened divine names for meter and parallelism.
• The -yāh(u) ending in names (e.g., Elijah = Eliyahu, “My God is Yah(u)”) shows that Yah was not a later invention but part of the living usage.
• The full form Yahweh and the short form Yah are understood as variants of the same Tetragrammaton.

4. Transmission into Other Traditions

• The Septuagint (Greek LXX) sometimes transliterates Yah as Ια (Ia), especially in Hallelu-ia.
• Early Christian and Jewish writers (Philo, Origen, Jerome) also preserve this awareness.
• This continuity indicates it wasn’t a later Masoretic innovation, but something rooted in the original Hebrew tradition.

5. Scholarly Consensus

• Most scholars agree:
  • Yah is an authentic, original abbreviation of Yahweh.
  • Its use is not secondary but intrinsic to Israelite religion from early times.
  • It functioned both as a poetic/liturgical form and in theophoric names.

The main uncertainty is not whether it’s original, but how it was pronounced in everyday speech (e.g., was it a clipped liturgical cry? Was it reserved for poetic settings?).

✅ Summary: We can be highly certain—both textually and linguistically—that Yah as an abbreviation of Yahweh is original and ancient. It appears directly in the Hebrew Bible, in early names, and was preserved in Greek transliteration, making it one of the most secure pieces of evidence for the divine name’s early use.

 

 

How ancient Jewish and Christian commentators treated the abbreviation “Yah” compared to the fuller “Yahweh”. This gives us a sense of whether they saw it as a casual abbreviation, a sacred variant, or something else.

Jewish Interpretations

Second Temple Period (Pre-Rabbinic)

• • In the Dead Sea Scrolls, “Yah” (יה) appears especially in liturgical contexts (hymns and psalms).
  • The short form often shows up in poetry, as in the biblical Psalms. This suggests early communities regarded it as an accepted sacred shorthand, not a corruption.

Philo of Alexandria (c. 20 BCE – 50 CE)

• • Philo, a Jewish philosopher in Alexandria, wrote in Greek.
  • He comments on the divine name, but usually focuses on the ineffability of the Tetragrammaton (YHWH).
  • Where Hallelu-Yah appears in the Septuagint, he treats Ια (Ia) as a legitimate divine exclamation, linking it with praise.
  • For Philo, “Yah” was not inferior to “YHWH” but a liturgical expression of the same God.

Rabbinic Literature

• • Later rabbis recognized “Yah” as a poetic/liturgical form of God’s name.
  • Example: Midrash Tehillim (on Psalms) often treats “Hallelu-Yah” as especially holy, sometimes avoiding even saying it outside prayer.
  • They explained “Yah” as tied to God’s eternity — “He who was, is, and will be.”
  • They did not see it as a different being, but as a legitimate contraction of the divine name.

Christian Interpretations

Septuagint and New Testament

• • In the Greek Septuagint, Yah is rendered as Ἰα (Ia) in “Hallelu-ia.”
  • The New Testament (e.g., Revelation 19:1–6) preserves “Hallelu-ia” in Greek, showing that early Christians inherited the Jewish reverence for the short form.

Origen (c. 184–253 CE)

• • Origen remarks on the Hebrew “Yah” when explaining the doxology Allelu-ia.
  • He calls it a divine utterance of praise and insists on preserving its Hebrew sound rather than translating it.
  • For Origen, this indicates its originality and sacredness.

Jerome (c. 347–420 CE)

• • Jerome, translator of the Latin Vulgate, transliterates Hallelu-ia instead of rendering it into Latin (e.g., “laudate Dominum”).
  • He comments that “Hallelu-ia” is a Hebrew expression of praise, and that “Yah” refers directly to the divine name.
  • He saw it as a holy abbreviation of the Tetragrammaton.

Early Hymns and Liturgy

• • Christian liturgy quickly adopted “Alleluia” as a key chant.
  • This shows continuity: they preserved the shortened divine name across languages without “normalizing” it to Deus or Dominus.
  • The fact that it was never translated but always transliterated reflects the perceived sacredness of “Yah.”

Key Themes Across Traditions

• Sacred preservation: Both Jewish and Christian interpreters saw Yah as a sacred form that must be kept intact.
• Liturgical use: It was most associated with hymns, psalms, and praise.
• Not a different deity: Neither group treated “Yah” as separate from “Yahweh.” Rather, it was viewed as an inspired shorthand or a praise-name.
• Continuity across languages: From Hebrew (Yah), to Greek (Ia), to Latin (Alleluia), it was carried forward nearly unchanged — a strong sign of reverence and originality.

✅ Conclusion:
Ancient Jewish and Christian commentators consistently affirmed Yah as original, holy, and directly tied to Yahweh’s identity. It was never considered a later invention or a different name, but a sacred abbreviation especially suited for praise. Its preservation across millennia — without translation — is a strong testimony to how original and important it was considered.

Below is a comparative chart that traces the use and interpretation of Yah (יָהּ) across the Hebrew Bible, Greek translation, New Testament, Jewish writers, and early Christian commentators.

📊 Chart: “Yah” (יָהּ) Across Traditions

Source / Period	Language / Form	Example Passage(s)	How “Yah” is Used	Notes / Commentary
Hebrew Bible (Tanakh)	Hebrew: יָהּ (Yāh)	Exodus 15:2 – “My strength and song is Yah” Psalm 104:35 – “Bless Yah, O my soul” Psalm 150:6 – “Let everything that has breath praise Yah”	Direct divine name in poetry and liturgy	Independent form of God’s name, often tied to praise. Frequently embedded in Hallelu-Yah (“Praise Yah”).
Theophoric Names	Hebrew: -yāh(u) suffix	Isaiah (Yeshayahu) = “Yah has saved” Jeremiah (Yirmeyahu) = “Yah has uplifted”	Abbreviation inside personal names	Demonstrates widespread everyday use of “Yah” in naming practices.
Dead Sea Scrolls (2nd c. BCE – 1st c. CE)	Hebrew: יה	Hymns (Hodayot), fragments of Psalms	Retained in liturgical hymns	Confirms that Second Temple communities viewed “Yah” as a legitimate sacred form.
Septuagint (LXX)	Greek: Ἰα (Ia) in Hallelu-ia	Psalm 150 (LXX 151) – “Ἁλληλουϊά”	Transliteration, not translation	Shows reverence: Greek translators chose to preserve the Hebrew sound instead of rendering as “praise the Lord.”
New Testament	Greek: Ἁλληλουϊά (Alleluia)	Revelation 19:1, 3, 4, 6 – “Alleluia! Salvation and glory belong to our God”	Unchanged Hebrew expression	Early Christians preserved “Yah” through Greek liturgy — carried into Christian worship unchanged.
Philo of Alexandria (c. 20 BCE – 50 CE)	Greek (commentary)	References to Hebrew words of praise	Notes Ἰα as a sacred utterance in Alleluia	Treats it as a divine exclamation, not to be translated.
Rabbinic Midrash (c. 3rd–6th c. CE)	Hebrew / Aramaic	Midrash Tehillim on Psalms	Explains “Yah” as eternal: “He who was, is, and will be.”	Seen as deeply theological, not just poetic.
Origen (c. 184–253 CE)	Greek (commentary)	Homilies on Psalms	Calls Alleluia a sacred Hebrew word	Emphasizes keeping the Hebrew sound in Christian worship.
Jerome (c. 347–420 CE)	Latin: Alleluia	Vulgate Psalms, letters	“Alleluia is Hebrew; it means ‘Praise Yah’”	Refused to translate into Latin — left as Hebrew, confirming its sacred status.
Early Christian Liturgy	Latin/Greek	Hymns and chants	“Alleluia” refrain	Universal chant in Christian worship, preserving Yah across languages.

🔑 Key Observations

1. Continuity: From Exodus through Revelation, “Yah” remains intact across languages.
2. Liturgical Role: Always associated with praise, hymns, and worship, never secularized.
3. Commentators’ Consensus: Both Jewish rabbis and Christian fathers affirmed it as sacred, original, and directly tied to Yahweh.
4. Non-Translation Policy: Unlike most Hebrew terms, “Yah” was never translated into Greek (Theos), Latin (Deus), or English (God). It was always transliterated (Ia / Yah / Alleluia).

✅ Conclusion: The evidence from texts, inscriptions, and commentators overwhelmingly supports that Yah is not only original but one of the most faithfully preserved forms of the divine name — surviving untouched in Jewish psalms, Greek scripture, and Christian worship down to today.

How far back in time can we be certain that the correct way to spell “Yah” is Yah other than another variant such as “Yeh”?

 

(The reason for this question is because some feel that “Yehovah” is a more accurate spelling of the divine name with vowels. This rendering arose among Jewish scribes (Masorites) in the Middle Ages (7^th – 10^th c. CE).)

That’s a really good and subtle question — because when we talk about certainty about the spelling and pronunciation of Yah (יָהּ), we’re dealing with three overlapping but not identical things:

1. Orthography (spelling in Hebrew letters)
2. Vocalization (how it was pronounced)
3. Transmission (how scribes and translators rendered it across languages)

Let’s break it down step by step:

1. Earliest Hebrew Witnesses

• In the Hebrew Bible, the short form appears consistently as יָהּ (Yāh) with a final heh (ה).
• Example: Psalm 68:5 “Sing to God, sing praises to his name; lift up a song to him who rides through the deserts; his name is Yah (שְׁמוֹ יָהּ).”
• The spelling is uniform in the Masoretic Text (MT), but that vocalization system was added only ~7th–10th century CE.

👉 However, the consonantal spelling (Y-H) is much older, going back to at least the First Temple period (10th–6th c. BCE), and possibly earlier.

2. Dead Sea Scrolls (2nd c. BCE – 1st c. CE)

• The DSS preserve the consonantal form יה (YH) in biblical manuscripts (like Psalms).
• Since they lack vowels, we cannot directly prove if it was “Yah” vs. “Yeh.”
• But the liturgical context (Hallelu-Yah) strongly favors “Yah,” because that fits Hebrew poetic rhythm and parallelism.

3. Theophoric Names

• Names ending in -yāh(u) (יָהוּ) appear on Hebrew seals and inscriptions from the 8th–6th centuries BCE (e.g., “Shebanyah,” “Gedalyahu”).
• When abbreviated, these shorten to -yāh (יה), never -yeh.
• Example: “Yesha‘yah[u]” (Isaiah) → literally “Yah has saved.”

👉 This confirms that “Yah” was the normal shortening in personal names, centuries before the Masoretic vocalization.

4. Greek Transliterations

• The Septuagint (3rd–2nd c. BCE) renders Hallelu-Yah as Ἁλληλουϊά (Alleluia), never Hellelouie or Allelouie.
• The Greek -ια (-ia) almost certainly reflects a Hebrew -yā(h) sound.
• If it had been “Yeh,” we would expect a Greek -ιε (-ie) ending.

👉 This is strong phonological evidence that the correct pronunciation was already Yah by the Hellenistic era.

5. Early Christian and Jewish Commentary

• Origen (3rd c. CE) and Jerome (4th–5th c. CE) both confirm Alleluia means “Praise Yah.”
• No patristic or rabbinic source preserves “Yeh” as the shortened form.

✅ Conclusion

• Spelling (YH/יה): Certain back to at least the 8th–6th centuries BCE in inscriptions and the Hebrew Bible.
• Pronunciation (Yah vs. Yeh): Evidence from theophoric names and the Septuagint shows that the form Yah was standard by the 3rd–2nd century BCE, and almost certainly earlier.
• Certainty level: We can be highly confident that “Yah,” not “Yeh,” was the intended short form from the earliest biblical poetry onward.

🔎 Examples of ancient Hebrew seals and inscriptions (outside the Bible) where -yāh(u) endings appear, showing that “Yah” was already in circulation in everyday names before the exile.

Here are solid, datable inscriptional examples (seals, bullae, and ostraca) that write the divine element as -yāhu / -yahu (יהו)—the long form behind the short Yah (יה)—from the 8th–6th c. BCE. These show that Yah ~ Yahu was the living theophoric ending in Judah (and in Judean communities abroad), not “Yeh.”

1. “Ḥizqiyāhu (Hezekiah) [son of] Ahaz, king of Judah” — royal bulla from the Ophel, Jerusalem, late 8th–early 7th c. BCE. The name is written ḤZQYHW (= Ḥizqiyāhu). Biblical Archaeology Society
2. “Gemaryāhu son of Shaphan” — bulla from the City of David “House of Bullae,” securely sealed by the Babylonian destruction (587/586 BCE). Center for Online Judaic StudiesTimeline
3. “Azaryāhu son of Hilkiyāhu” — bulla from the same City of David hoard (First Temple period, pre-586 BCE). Jewish Virtual Library
4. “Adoniyāhu, the royal steward” — First-Temple bulla found near the Western Wall (late 7th–early 6th c. BCE). Biblical Archaeology Society
5. Lachish Letters (ca. 590s BCE) — multiple -yāhu names on the ostraca:
   • Hōšayāhu → Yaʿūš in Letter 3.
   • Other letters record Mibtahyāhu, Gemaryāhu, etc. Biblical Archaeology SocietyWikipedia
6. Arad Ostraca (late 7th–early 6th c. BCE) — administrative letters with Šamaryāhu (and frequent YHWH mentions). com
7. Royal Steward (Silwan) Tomb Inscription (7th c. BCE) — the damaged name ends with -yāhu: “This is the tomb of …yāhu, who is over the house (’ăšer ‘al-habbayit).” (Often connected with Shebnāyāhu/Shebna.) The BAS LibraryBritish Museum
8. Elephantine Jewish colony (5th c. BCE) — Aramaic papyri write the divine name as YHW (Yahu) and preserve Judean names with -YHW endings (the Aramaic spelling of -yāhu), e.g., Yedonyah. The Torah

Why this matters for Yah vs. “Yeh”

• In Hebrew and Aramaic epigraphy of this period the theophoric ending for the God of Israel is -יהו / -YHW (yāhu / yahu); short forms -יה (yāh) also occur (esp. in poetry), but not “-yeh.”
• Greek Ἁλληλουϊά (Allelu-ia) renders the same vowel -ia, not -ie, confirming yā(h) rather than yeh already by the 3rd–2nd c. BCE. (See LXX Psalms; NT Rev 19.) Biblical Archaeology Society

Bottom line: From the 8th–6th centuries BCE onward, the inscriptions themselves show -yāhu / -yahu as the normal theophoric ending and, by implication, Yah as the short form—not “Yeh.” The convergence of royal seals, bureaucratic bullae, ostraca, and later Elephantine documents makes this exceptionally secure.

 

How can one connect the Father that Jesus spoke of to Yahweh?

 

Someone can connect the “Father” that Jesus spoke of to Yahweh by tracing the consistent way Scripture presents God as the one supreme source of all authority, life, and holiness. Here are some key ways to build that connection:

 

1. The Father as the One True God

• Jesus repeatedly refers to the Father as “the only true God” (John 17:3), distinguishing Himself as the one whom the Father sent.
• In the Hebrew Scriptures, Yahweh is uniquely described as the one true God (Deuteronomy 6:4; Isaiah 45:5–6).
• Jesus identifies his Father with Yahweh, the same God Israel worshipped.

2. Titles and Roles Shared by the Father and Yahweh

• Creator: Yahweh is the Creator of heaven and earth (Isaiah 42:5). Jesus attributes creation not to Himself but to the Father (Matthew 11:25; Mark 13:19).
• Giver of Life: Yahweh is the source of life (Psalm 36:9). Jesus says the Father has life in Himself and gives it (John 5:26).
• Lawgiver and Judge: Yahweh is Judge over all (Isaiah 33:22). Jesus teaches that the Father is Judge (John 8:50; 12:48–49).

3. The Name Connection

• Jesus often prayed to and spoke about the Father using language tied to Yahweh:
  • “Hallowed be your name” (Matthew 6:9) reflects Israel’s reverence for Yahweh’s holy name (Leviticus 22:32).
  • In John 17:6, Jesus says: “I have manifested your name”, showing continuity with Yahweh’s revealed name in Exodus 3:15.

4. Old Testament References in Jesus’ Teaching

• When Jesus quotes Scripture about God, He applies it to the Father:
  • Deuteronomy 6:13 (“worship Yahweh your God”) → Matthew 4:10 (“worship the Lord your God”).
  • Isaiah 54:13 (Yahweh teaches His people) → John 6:45 (“They shall all be taught by God,” which Jesus applies to the Father).
• This demonstrates that Jesus equated the God of the Hebrew Scriptures (Yahweh) with the Father He served.

5. Distinction Maintained

• While Jesus connects the Father with Yahweh, He never says He is Yahweh. Instead:
  • He is the Son of God (John 10:36).
  • He lives by the Father’s command (John 12:49–50).
  • He acknowledges the Father as greater (John 14:28).
• Thus, Yahweh = the Father, and Jesus = the Son of Yahweh.

✅ Summary:
Jesus’ consistent teaching shows that the Father is the same as Yahweh, the God of Israel—the one true God. Jesus is distinct from the Father, subordinate to Him, and sent by Him, but always directs attention, worship, and obedience back to Yahweh as His Father.

 

Original post for this topic of who the Almighty is:

His (The Almighty) name is commonly known as “Jehovah” or “Yahweh.” He is the God of Abraham, Isaac, and Jacob.

 

Exodus 3:15 (NLT):

¹⁵ God also said to Moses, “Say this to the people of Israel: Yahweh, the God of your ancestors—the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you.

Exodus 3:15 (HCSB):

¹⁵ God also said to Moses, “Say this to the Israelites: Yahweh, 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; this is how I am to be remembered in every generation.

Interestingly, his name has been found on a small lead tablet, dated to approximately 1200 BCE.

Psalms 83:18; “That people may know that you, whose name is Jehovah, You alone are the most high over all the earth.”

This name, “Jehovah,” is not the original spelling or pronouncing of this name. But neither are the commonly known names, “Jesus,” “Jeremiah,” or “Jerusalem.” However, we use the common spelling and pronouncing of these and other names so that we can identify individuals and places.

The name “Yahweh” (a.k.a. Jehovah, Yehovah, or abbreviated as Yah) is found in whole or part about 7,000 times in the scriptures! It is the most widely placed name in the scriptures. Many translations have taken the name out and replaced it with the title “LORD” in capital letters. Why? Did they think that the Almighty made a mistake when he originally had it placed there? It was God’s intention to have it there!! Some translations claim to follow the Jewish practice of the removing of the name. But it is obvious that anyone who replaces God’s name with a title is attempting to usurp what God had originally planned. Who wants the removal of God’s name? God or Satan? It is clear from the above scripture of Exodus 3:15 that Yahweh wants his name to be known!

Yahweh wants to have his name memorialized among the nations and to have the names of other God’s not mentioned – See Bible Names and Their Meanings

Psalms 148:1-5; “Praise Jah, YOU people! Praise Jehovah from the heavens, Praise him in the heights. (2) Praise him, all YOU his angels. Praise him, all YOU his army. (3) Praise him, YOU sun and moon. Praise him, all YOU stars of light. (4) Praise him, YOU heavens of the heavens, And YOU waters that are above the heavens. (5) Let them praise the name of Jehovah; For he himself commanded, and they were created.”

1. How can people praise Jehovah if they are not told his name or if the name has been removed from some translations? Who would do this? One thing is for certain, Satan does not want to praise Jehovah (more on that later). So, anyone who hinders praise to Jehovah – like removing his name – is serving Satan’s interests.

Proverbs 1:7 “The fear of Jehovah is the beginning of knowledge…” This “fear” is a respectful fear, and it is important. Will someone obey or listen to someone that they do not respect?

2 Chronicles 16:9a; “As regards Jehovah, his eyes are roving about through all the earth to show his strength in behalf of those whose heart is complete toward him.” This does not say that Jehovah is looking for only the smartest, richest, or the poorest. Jehovah is simply looking for those whose heart is complete toward him. Could someone’s heart be complete toward Jehovah if they were involved with false worship? How about if they did not care to test their doctrines to see if they were approved of, according to God’s word?

Daniel chapter 4 is about the Babylonian king Nebuchadnezzar being humbled by the Most High. He becomes haughty and declares that it is because of himself alone that his kingdom was so great. (Daniel 4:30) But he is humbled by the Most High. For seven years he lost his mind. (Daniel 4:31-33) But after the time period, he began to get his senses back (Daniel 4:34-37) and he realizes about God that those who are walking in pride he is able to humiliate. He also realizes that the Most High is Ruler in the kingdom of mankind, and that to the one whom he wants to he gives it. (vs.32)

1. We can conclude that the Most High answers to no one (vs. 35) and that he can place and remove kings at his own will. (vs.35)
2. The Most High is referring to Jehovah for multiple reasons. Especially is this so when compared to Psalm 83:18 where it states that Jehovah alone is the Most High.
3. Daniel chapter 5 tells of an event where there is a hand that writes a message on a wall during a feast of Belshazzar the son (descendant) of Nebuchadnezzar. This event is well known as, “the hand writing on the wall.” Daniel interprets the message for the king in verses 26-28. The message was that God had numbered the kingdom and had finished it. Belshazzar had been weighed in the balances and was found deficient. His (Belshazzar’s) kingdom had been divided and given to the Medes and the Persians. Belshazzar died that very night. (vs.30) And his kingdom was given to Darius the Mede. (vs.31)
4. Daniel 7:21,22,26; “I kept on beholding when that very horn made war upon the holy ones, and it was prevailing against them, (22) until the Ancient of Days came and judgment itself was given in favor of the holy ones of the Supreme One, and the definite time arrived that the holy ones took possession of the kingdom itself. (26) And the Court itself proceeded to sit, and his own rulership they finally took away, in order to annihilate [him] and to destroy [him] totally.” The Ancient of Days is the Almighty, Jehovah. One reason is because it is his court and judgment that determines the end of a rulership, by an opposer of God (Satan). This rulership is given to the holy ones of the Supreme One who are figured as the “Bride of Christ” and Jesus. This is a rulership over all the kingdoms of the earth. Compare Daniel 2:44. This transfer of rulership happens at Jehovah’s time of judgment, in our near future. This transfer of kingdom rulership is also mentioned in Revelation 11:15, “The kingdom of the world did become the kingdom of our Lord and of his Christ, and he will rule as king forever and ever.” Compare Zechariah 3 in which Jehovah cleanses and appoints ones of his choosing. He takes orders from no one. Notice how in the accounts at Matthew and Luke chapters 4 that Jesus does not dispute Satan’s claim to have authority over the kingdoms of the world. He received that authority before he turned bad.
5. In Daniel 10 and elsewhere, Michael is mentioned. Many people believe Michael to be Jesus. Interestingly, Michael is mentioned as being one of the foremost princes and, “the prince of YOU people,” not a king or the Most High. (Daniel 10:13,21; 12:1) I bring this up because some believe that Michael is the Most High. But a “foremost prince” is not “the Most High.” The Most High is Jehovah. Interestingly, it is only after Michael takes a stand, that blessings begin with the resurrection of the righteous and unrighteous. Compare Daniel 12:1,2; John 5:25-29. See the chapter on Is Michael, Jesus?
6. Ezekiel 34:23-31: Jehovah raises up his servant David over his sheep and then brings blessings. This is a futuristic “David,” as the original king David, son of Jesse, had died of the time of the writing of this passage.
7. Ezekiel 37:24: Jehovah makes his servant “David” king.
8. Isaiah 42:1,6,7; “Look! My servant, on whom I keep fast hold! My chosen one, [whom] my soul has approved! I have put my spirit in him. Justice to the nations is what he will bring forth. (6) I myself, Jehovah, have called you in righteousness, and I proceeded to take hold of your hand. And I shall safeguard you and give you as a covenant of the people, as a light of the nations, (7) [for you] to open the blind eyes, to bring forth out of the dungeon the prisoner, out of the house of detention those sitting in darkness.” It is Jehovah who chooses his servant, protects him, and creates a covenant that involves his servant who is Jesus – For the sake of mankind! (Compare Luke  1:26-33; 3:21,22; 22:29)
9. Jeremiah 23:5; “Behold, the days come, says Jehovah, that I will raise to David a righteous Branch, and a King shall reign and act wisely, and shall do justice and righteousness in the earth.” – The Interlinear Bible
10. Psalms 110:1; “The utterance of Jehovah to my Lord is: ‘Sit at my right hand until I place your enemies as a stool for your feet.’” Jehovah is placing enemies as a stool for David’s Lord. It was David who was inspired to write this. So, who would be David’s Lord? This would be Jehovah’s servant, Jesus. It is Jehovah who places these enemies in a position of subjugation. Compare Psalms 2; Luke 20:41-44; Matthew 22:41-45.

 

In conclusion, we can see that it is Jehovah (Yahweh) that has the ultimate authority. Jesus and Satan have authority given to them too but they still have to answer to Jehovah.