Is the word "which art" (or "who is") in the Lord's Prayer the name of God, Jehovah?

The word "which art" (traditionally translated in Slavic languages as sushchiy, meaning "He who is") in the Lord's Prayer is not the personal name of God, Jehovah. It is a descriptive phrase meaning "the One who exists" or "who is," and in this context, it simply refers to the Father's dwelling in heaven.

Sometimes this phrasing is linked to God's name revealed to Moses at the burning bush. Such a connection is understandable, because in older translations of the Bible, the word "I AM" (or Sushchiy) was indeed used in the text of Exodus 3:14. However, the presence of the same word in different biblical passages in a translation does not mean it always renders the same Hebrew or Greek word. In the prayer taught by Jesus, this phrase does not call God by the name Yahweh or Jehovah; rather, it describes the Father as the One who is "in heaven."

What is literally stated in Jesus' prayer

In the Greek text of Matthew 6:9, we find the phrase ho en tois ouranois, literally "the [One] in the heavens." Traditional translations supply the linking verb "art" or "is" (such as "who art in heaven"), which serves as a descriptive clause: the Father is the One who dwells in heaven. This is not a rendering of the Tetragrammaton YHWH, the sacred name of God in the Old Testament.

“Our Father in heaven, hallowed be Your name.” Matt 6:9

The phrase "in heaven" does not mean that God is confined to a particular place. The Bible teaches that He is omnipresent, but heaven in a special way represents His throne, His glory, and His sovereign authority. By addressing God as our Heavenly Father, the believer unites two truths: God is near and approachable as a Father, yet at the same time He is a holy and majestic King.

“But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” 1 Kgs 8:27

Why "I AM" in Exodus has a different meaning

In Exodus 3:14, God answers Moses with the Hebrew words ehyeh asher ehyeh, which are often translated as "I AM WHO I AM" or "I will be who I will be." These words reveal God's self-existence, faithfulness, and eternal independence from creation. Furthermore, God identifies Himself by the name YHWH, which in English tradition is often rendered as "the LORD," and in various translations and study notes as "Yahweh" or "Jehovah."

“And God said to Moses, ‘I AM WHO I AM.’ And He said, ‘Thus you shall say to the children of Israel, “I AM has sent me to you.”’” Exod 3:14

Therefore, rendering this concept in Exodus was a theological translation choice to convey the thought of the eternal, self-existent God. But in Matthew 6:9, the phrase comes from an entirely different language—Greek—and is part of a standard grammatical construction meaning "the One who is in heaven." There are neither linguistic nor contextual grounds for deriving the name "Jehovah" from it.

God's Name and its Hallowing

Jesus does not pronounce the Tetragrammaton in this prayer; instead, He immediately teaches: "Hallowed be Your name." In biblical thought, a name signifies not merely the sound of a word, but a person's character, authority, reputation, and self-revelation. Thus, to hallow God's name means to acknowledge His holiness and to live in such a way that our lives do not bring dishonor to His character.

“Hallowed be Your name. Your kingdom come. Your will be done on earth as it is in heaven.” Matt 6:9–10

God Himself explains that His people are to honor His name through their lives. This is especially vital for Christians: the correct pronunciation or knowledge of the historical form of God's name is no substitute for obedience, faith, and love. Ellen White emphasized that the opening words of the Lord's Prayer direct the heart to revere God's holiness, while at the same time inviting us to trust Him as a loving Father.

“You shall not profane My holy name, but I will be hallowed among the children of Israel. I am the Lord who sanctifies you.” Lev 22:32

A Heavenly Father who is near to His children

The address "Our Father" protects us from two extremes. On the one hand, God is not an impersonal force detached from human pain. On the other hand, He is not merely an equal or a casual friend whom we can treat without reverence. He is our Father, yet He is also the One who reigns in heaven. Through Jesus, believers can draw near to Him with confidence.

“For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’” Rom 8:15

Conclusion and Practical Application

In summary, the phrase "which art in heaven" (or "who is in heaven") in the Lord's Prayer means "the One who dwells in heaven," and is not the name Jehovah. In Exodus 3:14, the divine self-designation "I AM" is linked to the revelation of God's eternity and self-existence; in Matthew 6:9, the phrase is a translation of a Greek description of our heavenly Father. Both passages speak of the one true God, but they do so in different languages and in distinct contexts.

Practically speaking, this means: when you pray the Lord's Prayer, focus not on debates over a single translated word, but on the rich meaning of the prayer itself. Come to God with childlike trust, honor His holiness, pray for His will to be accomplished, and reflect His beautiful character each day in your words and deeds.