After the Babylonian exile, and especially from the third century BC onward, the Jews ceased to speak the personal name of the LORD, the Tetragrammaton YHWH, because they considered it too sacred to utter. In synagogue ritual they replaced it vocally with the Hebrew word Adonai ("My Lord"), which the Septuagint translates as Kyrios. Jewish law (Halakha) directs that whenever YHWH is encountered, it be pronounced Adonai, which is itself regarded as holy and said only in prayer. At other times religious Jews refer to God as Hashem, "The Name." This substitution is an unbiblical tenet, and it laid the groundwork for the modern sacred name movement. That movement insists that only Yahweh and Yahshua may be used. Yet the biblical writers did not hesitate to use Yahweh, Elohim, or Theos. The New Testament, written in Greek, uses Kyrios and Pater rather than the Hebrew name, even when quoting Psalm 110:1 (Matthew 22:44). Jesus Himself did not require the Hebrew name, so using Hebrew names exclusively is not required of believers.

God is called Lord in Hebrew as well as Greek. The Hebrew adon means lord or master, and the Greek kurios carries the same sense. God calls Himself our Lord and Master, so the title is not wrong. The word baal also means lord or master, but Hosea says Israel will no longer call Him Baali; they will call Him Ishi, "husband." "LORD" is not the best rendering of the tetragrammaton YHWH, which means "I am" or "I always exist," so "Eternal" translates it better. "Lord" suggests aristocracy or a master, which differs from the meaning of YHWH. Lord is one of many names and titles of God, each of which tells what He is like and helps us understand Him. No biblical command restricts God to Yah or Yahweh, and the Sacred Name claim that only Hebrew names are acceptable adds to His Word. The language in which a name is uttered makes no difference; its meaning is what matters. Moving from Hebrew to Greek to English changes the word but not the meaning of Deity. The third commandment forbids profaning God's name through false swearing, careless speech, or dishonorable conduct, and says nothing about which name to use or how to pronounce it.

The name *Adonay* (H136), meaning Lord or Master, is one of the significant ways the Hebrew scriptures refer to God, reflecting His authority and sovereignty. In Jewish tradition, when encountering the sacred name YHWH in the text, it is pronounced as *Adonai* out of deep reverence, as the true pronunciation of YHWH has been lost over time. This substitution underscores the importance of honoring God's name with respect and awe, emphasizing His role as Ruler over all. The use of *Adonay* highlights the spiritual principle of fearing His glorious and awesome name as paramount to obedience and worship.

The third commandment, as found in Exodus 20:7, declares, "You shall not take the name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His name in vain." This commandment emphasizes the spiritual cleanliness required in using the name of God, specifically Adonay (H136), which translates to Master or Owner of the whole universe. To speak or act in His name is to act as His agent and to participate in His authority, demanding that it be used in truth and purity of conduct. In Psalm 23:1, the name Adonay appears as part of the expression "The Lord is my shepherd; I shall not want," highlighting His role as a guiding and providing Master. This name is often combined with other terms in Scripture to form specific descriptions of His nature, revealing various aspects of His character and authority. Through such names, God has chosen to disclose His attributes, offices, and will, ensuring that each designation reflects a distinct virtue or characteristic of His divine essence. These names, including Adonay, are not to be abused, as they carry the weight of His glory and must be borne with sincerity and respect.

In Psalm 110, a purely prophetic Messianic psalm that applies solely to Jesus Christ, verse 1 presents the declaration in which Yahweh addresses my Adon. This establishes the Father-Son relationship and the existence of two God beings, with the Father identified as Yahweh and the Son identified as Adon, or the Master. David, acting as prophet and author of the verse, refers to his own Master as the second Lord, so that Yahweh instructs this Adon to sit at His right hand until His enemies are made His footstool. The text explains that Adon here denotes the Son as the Lord and Master who receives this divine oracle, distinguishing Him from both the Father and from David. This usage in the psalm underscores the Son's authority, His ascension after resurrection, and the subsequent fulfillment of the oracle in His second coming, when He rules amid enemies and executes judgment. The explanation of Adonay in this context thereby confirms the psalm's exclusive application to Christ rather than to any Davidic king or other figure.

The Hebrew word Adonai can refer to men, but in Genesis 19:18, where Lot addresses one of the angelic visitors who rescued him from Sodom, it is written with a peculiar vowel pointing that limits it to the Supreme Being. This pointing indicates that God Himself may have been personally present to accomplish Lot's escape. Commentator James G. Murphy in Barnes' Notes draws this conclusion, and the Keil & Delitzsch Commentary also notes it as a possibility. Perhaps He was there in His role as Melchizedek. This fits the pattern of divine deliverance connected with unleavened bread, since Lot served unleavened bread to his guests and was rescued from corruption, just as God later delivered Israel from Egypt.