Drawing on both Christian and Latter-day Saint documents, Robert Millet clearly explains the many beliefs that Mormons hold in common with traditional Christians and also highlights differences where they exist.

Names of God 6) In Gods redemptive relation to man, various compound names of Jehovah are found which reveal Him as meeting every need of man from his lost state to the end. These compound names are: Jehovah- jireh, the Lord will provide (Gn.22:13-14). Jehovah-rapha, the Lord who healeth (Ex.15:26); the deeper healing of soul malady is implied. Jehovah-nissi, the Lord my banner (Ex.17:8-15). Jehovah- shalom, the Lord our peace, or the Lord send peace (Jud.6:24). Jehovah- tsidkenu, the Lord our righteousness (Jer.23:6). This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Jehovah- shammah, the Lord is present (Ezk.48:35). This name signifies Jehovahs abiding presence with His people. (Ex.33:14-15; 1Chr.16:27,33; Ps.6:11; 97:5; Mt.28:20; Heb.13:5). As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man brings into exercise. These are: (a) His holiness (Lv.11:44-45; 19:1-2; 20:26; Hab.1:12-13); (b) His hatred and judgment of sin (Du.32:35-42, cp. Gn. 6:5-7; Ps.11:4-6; 66:18); and (c) His love for and redemption of sinners, but always righteously (Gn.3:21; 8:20-21; Ex.12:12-13; Lv.6:2-3; Is.53:5-6,10). Salvation by Jehovah apart from sacrifice is unknown in Scripture. 1Sam.1:3, Jehovah Sabaoth (Heb.) Lord of Hosts. Sabaoth means simply hosts, but with special reference to warfare or service. Jehovah is Lord of (warrior) hosts. It is the name, therefore, of the Lord in manifestation of power (Ps.24:10). 1) The word hosts in the Bible is related to (a) heavenly bodies (Gn.2:1; Neh.9:6; Is.40:26; (b) angles (Lk.2:13); (c) saints (Jos.5:15); and (d) sinners (Jud.4:2; 2Sm.10:16; 2Ki.5:1). As Lord of hosts God is able to marshal all these host to fulfill His purposes and to help His people. And 2) this is the distinctive name of Deity for Israels help and comfort in the time of her division and failure (1Ki.18:15; 19:14; Is.1:9; 8:11-14; 9:13-19; 10:24-27, 31:4-5; Hag.2:4; Mal.3:16-17; Jms.5:4). 1) This revelation of God by His name is invariably made in connection with some particular need of His people. Mans true resource is God. Even human failure and sin but evoke new and fuller revelations of the divine fullness. 2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, in some manner not revealed in the O.T., is a unity in plurality. 3) The incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Gn.18:1,13,17-22; 32:24-40), distinctly predicted in the promises connected with redemption (e.g. Gn.3:15) and with the Davidic Covenant. The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. 4) The revelation of God to man is one of authority and of redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestations. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g. was an unspeakable mercy to unborn generations. From Gen. to Mal., He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade him to faith and obedience. 5) The O.T. men of faith, their God inspires reverence but never slavish fear; they exhaust the resources of language to express their love and adoration in view of His loving kindness and tender mercies. 6) Those passages which attribute to God bodily parts and human emotions (e.g. Ex.