Zeh Zikhri: [Ex 3] my remembrance by declaring:
Some people wonder why I write His Name as יהוה and not as “Lord” or as “Adonai” or as Hashem, or anything else.
I went for years not knowing that the Creator has a NAME. It is not wrong to call Him Adonai/Lord. I don’t think it makes any literary sense, however, to call Him “The Name”, which is what Hashem means. But, I do refer to ‘ha shem’, The Name, when I’m speaking Hebrew. My issue is with REPLACING His Name with any one of those titles when quoting scripture or declaring the truth of who He is, and who His Son is. He is indeed Adonai, but that is a role and a title, and not a name.
The Creator spoke very clearly to Avraham, Yitz’khak and Ya’akov, and to Moshe, and told them His Name is יהוה , and that THIS was how we were to call upon Him. The prophet Yo’el said that anyone who calls upon the Name of יהוה will be saved, and Kefa echoed that sentiment when He told us that Yeshua is in fact יהוה .
Yeshua said His Father’s Name, the name that was given to Him as the Name Above all Names [Phil 2:10-11, Acts 2:36]. The mandate by Jews NOT to say His name came much later. All the Shlikhim, Kefa, Sha’ul, Yokhanan, et al, declared His Name. The Aramaic scriptures make it abundantly clear, using the Aramaic form of the Name, which most scholars agree is indeed a direct equivalent to the Name, used for no other purpose in ancient, holy writ, that the Name is important to the B’sorah. It is placed surgically in key verses in the Brit Khadashah [NT] texts.
The below is a brief exposition on its use in both sides of the book, and is the ‘beginning’ of the support for not blotting out His Name, or calling Him ‘lord’ instead.