From Reformation to Reformation

But neither is that denary Number of Divine Names, as they were enumerated by JEROME, able aptly to be admitted: since the Name אֱלוֹהַּ/ Eloah occurs there in the singular and plural as a double Name: and indeed, in the place of אֱלֹהֵי/ Elohe , which is joined in the words of Jerome with אֱלֹהִים/ Elohim , is to be read אֱלוֹהַּ/ Eloah . But the faulty writing and punctuation of אֱלֹהֵי/ Elohe appears to have originated from the Latin pronunciation, Eloë , which Jerome h

To these Names some in addition, but unworthily, add others, for example, פֶּלֶא, out of Judges 13:18, in which the Angel of the Lord says of his own name, וְהוּא־פֶלִאי, and it is wonderful : concerning which form of the word, פֶלִאי, see STOCKIUS’ [1] Clavem Linguæ Sacræ . Certainly God is Wonderful in the highest degree, to the extent that He so affects the soul of whatever creature, contemplating Him with uncommon diligence, with a certain, sudden engrossment, that he i

Jerome They commonly assert Ten Hebraic Names , following the Jews and JEROME, who in his operibus , tome 3, in Epistola ad Marcellam , pages 94, 95, writes: “I had said that among the Hebrew in the place of the God of heaven is used שַׁדַּי/ Shaddai …and that it is one of the ten Names by which among the Hebrews God is called. Thou didst immediately most earnestly ask that I arrange for thee all the Names with their interpretations. I will do what thou hast asked. The F

2. Κύριος/ Lord is from the word κῦρος/ authority ; and it denotes the supreme authority of God, over all things and over the Church. For, this derivation is preferable to that which is derived from κύρω, κυρέω or κυρῶ, which not only is to happen , to occur , but is also the same as εἰμὶ or τυγχάνω, to be , whence with respect to God Κύριος would be ὁ ὢν, the One which is , and would answer in signification to the Name יְהוָה/ Jehovah , in the place of which Κύριος/ Lord i

The Greek Names of God are Θεὸς/ Theos/God and Κύριος/ Kurios/Lord . 1. The former Greek name of God , Θεὸς/ Theos , among the Gentiles was used of old to designate their fictitious God, before it was used in the Septuagint Version or the New Testament of the true God. Its origin is indicated in diverse ways. It is derived from θεάομαι, to gaze upon , in GREGORY NYSSEN’S tractate, Quod non sint tres Dii , opera , tome 3, pages 19, 20, which denotes to contemplate , to reg

Other names…Incommunicable among the Divine Names are thus able, 1. to be held as appellatives, as it were , which are attributed in the Sacred Codex, although absolutely and emphatically to the true God, sometimes to created things and even to the gods of the gentiles; these are אֵל/ El , אֱלֹהַּ/ Eloah , אֱלֹהִים/ Elohim , אֲדֹנָי/ Adonai . 2. Those are able to be called more Proper that are attributed to no one but God, of which two, יָהּ/ Jah and שַׁדַּי/ Shaddai , are

What things our AUTHOR briefly mentions here concerning the Etymology of the Latin Name Deus/God , you will see illustrated at length, if you consult MARTINIUS’ [1] Lexicon philologicum on the word Deus , page 303 b , and VOSSIUS’ [2] Etymologicon Linguæ Latinæ , page 209 a . Concerning the Name Deus/God inquiry is made against the Socinians and Anabaptists , whether in Scripture it be only significative of Office , of dignity and Power , or truly of Nature or Essence

Even if , α. He has no need of them, being most distinct of Himself : that is, God, since He is an altogether Singular Being, and distinct in His nature from all other things, does not need a distinguishing name: neither is a name, whether appellative, which belongs to distinctive species of the same genus, or proper, which distinguishes individuals of the same species, properly applied to God. β. There are no such names that might fully and clearly express His most perfect N

In the Scriptures various Nomina/Names are attributed to GOD, which are just so many notamina/designations , noscimina/appellations , or novimina/denominations , by which we ascend to the knowledge of the Divine Essence and Attributes; whence also the Name of God not infrequently is put in the place of God Himself and His Attributes and Glory, Exodus 34:5, 6; Deuteronomy 28:58; Psalm 8:1; 20:1; 22:22; etc. The pre-eminent Etymologists think that thus indeed Nomen/Name accor