(ח) וְאִי תֵימָא אִיהוּ עַד לָא מָטוּ זִמְנַיְיהוּ אַמַּאי עָבִיד בְּהוּ דִּינָא. אֶלָּא אִנּוּן גָּרְמִין בִּישָׁא לְגַרְמַיְיהוּ. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא עָבִיד בְּהוּ דִּינָא עַד לָא מָטָא זִמְנַיְיהוּ. אֶלָּא בְּגִין דְּמִשְׁתַּתְּפֵי בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל לְאַבְאָשָׁא לוֹן. וּבְגִין כָּךְ עָבִיד בְּהוּ דִּינָא וְאוֹבִיד לוֹן מֵעָלְמָא בְּלָא זִמְנָא. וְדָא הוּא דְּאַבְאִישׁ קַמֵּיהּ. וּבְגִין כָּךְ אַטְבַּע מִצְרָאֵי בְּיַמָּא. וְאוֹבִיד שַׂנְאֵיהוֹן דְּיִשְׂרָאֵל בִּימֵי יְהוֹשָׁפָט. וְכֵן כֻּלְהוּ. דְּהָא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל אִתְאֲבִידוּ בְּלָא זִמְנָא.
(8) But, you might ask: If their time has not come yet, then why should judgment be delivered on them? Because it is they who inflict the punishment on themselves, as the Holy One, blessed be He, would never punish them before their time has come. Because they associate with Yisrael in an effort to harm them, He passes His Judgment on them and entirely removes them from the world before their time is up. And now there is grief before Him (because He destroyed them before their time). This is also the reason why He drowned the Egyptians in the sea and destroyed the enemies of Yisrael in the days of Yehoshafat. They were all destroyed before their time because they harmed Yisrael.
Response of God’s People to His Name
The Lord chose to glorify his name by proclaiming it over his people (1Sam. 12:22). They, in turn, were to represent him in the world (Psa. 29). The Lord prohibited his people from taking his name in vain (Exod. 20:7); that is, they were not to bear his name improperly. Their mission was to carry YHWH’s name as his emissaries.4
But Israel failed. So, the prophets began to point to a time when God would redeem his people and extend the glory of his name (Ezek. 36:20–23). God would reveal more about his name. His people would be called by a new name (Isa. 62:2) and even the nations would bear YHWH’s name (Amos 9:11–12). . . As God revealed himself in each new situation, Israel learned more about the Lord. This revelation reached full blossom with the unveiling of God’s glory in Christ (2Cor. 4:6). Here in “the name that is above every name” (Phil. 2:9) God’s loving nature is most fully revealed. . . Jews were in the habit of pronouncing Adonai when they came to the name YHWH. So, before Christ, the Greek Old Testament had translated YHWH as kyrios (the Greek for Adonai). Thus, YHWH came into the New Testament as kyrios, where it is used of God the Father about one hundred times. But it is also used, over seven hundred times, with reference to Jesus (Acts 2:36; John 20:28).
Some of these references are Old Testament quotations containing YHWH – only now these texts are applied to Christ. There are many examples of this in Paul’s writings (Rom. 10:13; 1Cor. 2:16).5 Other similar quotations and allusions occur throughout the New Testament (1Pet. 2:3; 3:15). .“Jesus is Lord (kyrios)” was the basic Christian confession, a confession that Jesus was indeed YHWH (Rom. 10:9-13; Phil. 2:9–11). This identification is also implied in a very early prayer: Maranatha! “Our Lord, Come!” (1Cor. 16:22). This plea contains an Old Testament Aramaic name for God, Mārē (Dan 2:47). In the New Testament, the name refers to Christ, further evidence the earliest Christians worshipped Jesus as Lord. Despótēs, a less common Greek word for YHWH from the Greek Old Testament, is also used in the New Testament for both God (Luke 2:29) and Christ (Jude 4; 2Pet. 2:1).
With God’s revelation in Christ, the divine name has been reoriented. This reconfiguration is complex: in his deity Christ is identified with the divine name (John 1:1); and in his humanity he is given God’s name (John 17:11–12). Hebrews captures this complex phenomenon. Jesus inherits the name (Heb. 1:4), arguably YHWH. But, in his deity, the Son also participates in the divine name (Heb. 1:10–12). As the Son identifies with his people, he declares God’s name in the church and leads in praise (Heb. 2:12; Psa. 22:22). Through Jesus’ high priestly function (Heb. 4:14) believers, in turn, offer up praise and lovingly confess God’s name (Heb. 13:15; 6:10).
https://www.thegospelcoalition.org/essay/the-names-of-god/
"Yeshua the Messiah" is rendered "Jesus Christ" in other English versions, as if the man's first name were "Jesus" and his last name "Christ." Neither is the case. "Yeshua"* is Jesus* name in Hebrew and Aramaic, the languages he spoke; in his thirty-some years on earth people called him Yeshua. The word "Jesus" represents the efforts of English- speakers to pronounce the name of the Messiah as it appears in the Greek manuscripts of the New Testament, "Iesous" — yee-soos in modern Greek, perhaps yay-soos in an- cient Koine Greek, which began to displace Aramaic as the lingua franca of the Near East after Alexander's conquests (331-323 B.C.E.). In turn the word "lesous" represents the ancient Greek-speakers' attempts at pronouncing "Yeshua1" By using Hebrew "Yeshua" throughout, the JNT calls attention to the Jewishness of the Messiah. On the name "Yeshua" itself see v. 21
Jewish New Testament and comments of David H. Stern
(3) [53] Yet he counsels them that they must not, presuming on the equal privilege and equal rank which He grants them because they have denounced the vain imaginings of their fathers and ancestors, deal in idle talk or revile with an unbridled tongue the gods whom others acknowledge, lest they on their part be moved to utter profane words against Him Who truly IS. For they know not the difference, and since the falsehood has been taught to them as truth from childhood and has grown up with them, they will go astray. (4) ...