This name thing has lead me to an interesting study. Since the Apostles were Jews and raised accordingly, I have looked into the names for God used in Judaism, which the Apostles in turn may have used. We may not need to look on the name as something more then who it represents, but there are definite ways to use it in a more appropriately manner and it is good to understand this better.
I have used Wikipedia in an attempt to not get caught up in religion, but of course that is written by men as well, but I think we can get a good idea from this.
Names of God in Judaismexcerpts from WikipediaThe most important and most often written name of God in Judaism is the
Tetragrammaton, the four-letter name of God, also known as יהוה, or YHWH. It appears 6,828 times in the Biblia Hebraica Stuttgartensia edition of the Hebrew Masoretic text.
In appearance, YHWH is an archaic third person singular imperfect of the verb "to be", meaning, therefore, "He is". This explanation agrees with the meaning of the name given in Exodus 3:14, where God is represented as speaking, and hence as using the first person—"I am". It stems from the Hebrew conception of monotheism that God exists by himself for himself, and is the uncreated Creator who is independent of any concept, force, or entity; therefore "I am that I am". Therefore, although Ehyeh asher ehyeh is generally rendered in English "I am that I am", better renderings might be "I will be what I will be" or "I will be who I will be", or even "I will be because I will be". In these renderings, the phrase becomes an open-ended gloss on God's promise in Exodus 3:12. Other renderings include: Leeser, “I WILL BE THAT I WILL BE”; Rotherham, “I Will Become whatsoever I please.” Greek, Ego eimi ho on (ἐγώ εἰμι ὁ ὤν), "I am The Being" in the Septuagint, and Philo, and Revelation or, “I am The Existing One”; Lat., ego sum qui sum, “I am Who I am.”
Ehyeh asher ehyeh (Hebrew: אהיה אשר אהיה) is the first of three responses given to Moses when he asks for God's name (Exodus 3:14). Ehyeh is the first-person singular imperfect form of hayah, "to be", Ehyeh is usually translated "I will be". Asher is an ambiguous pronoun which can mean, depending on context, "that", "who", "which", or "where".
In the Masoretic Text the name YHWH is vowel pointed as יְהֹוָה, pronounced YAH-HO-VAH in modern Hebrew, and Yəhōwāh in Tiberian vocalization. Traditionally in Judaism, the name is not pronounced but read as Adonai, "my Lord" during prayer, and referred to as HaShem, "the Name" at all other times. This is done out of hesitation to pronounce the name in the absence of the Temple in Jerusalem, due to its holiness.
When the Masoretes added vowel pointings to the text of the Hebrew Bible around the 8th century CE, they gave the word YHWH vowels very similar to that of Adonai. Tradition has dictated this is to remind the reader to say Adonai instead. Later medieval Christian Biblical scholars took this vowel substitution for the actual spelling of YHWH and misinterpreted the name of God as Jehovah.
The name Shaddai (Hebrew: שַׁדַּי) is often paraphrased in English translations as "Almighty" although this is an interpretive element. The name then refers to the pre-Mosaic patriarchal understanding of deity as "God who is sufficient." God is sufficient, that is, to supply all of one's needs, and therefore by derivation "almighty". It may also be understood as an allusion to the singularity of deity "El" as opposed to "Elohim" plural being sufficient or enough for the early patriarchs of Judaism. To this was latter added the Mosaic conception of YHWH as God who is sufficient in Himself, that is, a self-determined eternal Being qua Being, for whom limited descriptive names cannot apply. This may have been the probable intent of "eyeh asher eyeh" which is by extension applied to YHWH (a likely anagram for the three states of Being past, present and future conjoined with the conjunctive letter vav), cf. Exodus 3:13–15.
Seven Names of God In medieval times, God was sometimes called The Seven. Among the ancient Hebrews, the seven names for the God of Israel over which the scribes had to exercise particular care were:
1.Eloah
2.Elohim
3.Adonai
4.Ehyeh-Asher-Ehyeh
5.YHWH
6.El Shaddai
7.Tzevaot
Lesser used names of God ~ Adir—"Strong One"
~Adon Olam—"Master of the World"
~Aibishter—"The Most High" (Yiddish)
~Aleim—sometimes seen as an alternative transliteration of Elohim
~Avinu Malkeinu—"Our Father, our King"
~Boreh—"the Creator"
~Ehiyeh sh'Ehiyeh—"I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh"
~Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov—"God of Abraham, God of Isaac, God of Jacob"
~Elohei Sara, Elohei Rivka, Elohei Leah ve Elohei Rakhel—"God of Sarah, God of Rebecca,
God of Leah, God of Rachel"
~El ha-Gibbor—"God the hero" or "God the strong one" or "God the warrior"
~Emet—"Truth"
~E'in Sof—"endless, infinite", Kabbalistic name of God
~HaKadosh, Barukh Hu (Hebrew); Kudsha, Brikh Hu (Aramaic)—"The Holy One, Blessed be He"
~Kadosh Israel—"Holy One of Israel"
~Melech HaMelachim—"The King of kings" or Melech Malchei HaMelachim "The King,
King of kings" to express superiority to the earthly rulers title. Phillip Birnbaum
renders it "The King Who rules over kings"
~Makom or HaMakom—literally "the place", perhaps meaning "The Omnipresent"; see Tzimtzum
~Magen Avraham—"Shield of Abraham"
~Ribono shel `Olam—"Master of the World"
~Ro'eh Yisra'el—"Shepherd of Israel"
~YHWH-Yireh (Adonai-jireh)—"The LORD will provide" (Genesis 22:13–14)
~YHWH-Rapha—"The LORD that healeth" (Exodus 15:26)
~YHWH-Niss"i (Adonai-Nissi)—"The LORD our Banner" (Exodus 17:8–15)
~YHWH-Shalom—"The LORD our Peace" (Judges 6:24)
~YHWH-Ro'i—"The LORD my Shepherd" (Psalm 23:1)
~YHWH-Tsidkenu—"The LORD our Righteousness"[32] (Jeremiah 23:6)
~YHWH-Shammah (Adonai-shammah)—"The LORD is present" (Ezekiel 48:35)
~Tzur Israel—"Rock of Israel"
http://en.wikipedia.org/wiki/Names_of_God_in_Judaismmercy, peace and love
Kat