From Reformation to Reformation

Concerning this Name our AUTHOR affirms, A. That it was not unknown to the Fathers before Moses , who α. Not only makes use of it in the history of them, Genesis 4:26; [1] etc., but also, β. he says that it was used by them, Genesis 4:1; [2] 14:22; [3] 15:2: [4] γ. Indeed, that it was divinely revealed, Genesis 15:7; [5] 18:14, [6] 19; [7] 28:13. [8] Perhaps one will Object the text of Exodus 6:2, 3. I Respond , It is not treated there concerning this Name regarded for

The Principal Name of all is the τετραγράμματον/ Tetragrammaton, יְהוָֹה/Jehovah, which reveals to us the Essence of God; to the Jews it was called according to BUXTORF in his Dissertatione de Nominibus Dei Hebraicis , § 7, 11, 13-15, 29, שֵׁם הָעֶצָם or שֵׁם הָֽהֲוָיָה, the Name of Substance or essence , because it does not only denote some attribute, as the other divine Names do, but the divine Essence itself. שֵׁם הַמְּיוּחָד, the proper Name , because it is proper to

The אֶהְיֶה/Eheyeh, from Immutable Eternity . That Name occurs only in Exodus 3:14, where it is first written more fully, אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה, Eheyeh asher Eheyeh , then more simply, אֶהְיֶה/ Eheyeh . [1] It is most certainly the imperfect/future of הָיָה, to be , and properly denotes I Will Be . Nevertheless, those prior words are rendered variously: as the imperfect/future in a matter ongoing is very frequently set down in the place of the present, so in the place

The יָהּ/Jah, from consummate Comeliness . That this is a divine Name, we are expressly taught in Psalm 68:4, בְּיָ֥הּ שְׁמ֗וֹ, by His name Jah . Albert Schultens For the illustration of the use of the letter ב/ in/by , in this passage set before the divine Name יָהּ/ Jah , the following observation of the illustrious SCHULTENS on Proverbs 3:26, will be found to be advantageous, as it appears: The sense requires that בְכִסְלֶךָ, in thy confidence, [1] be taken in that sense

Lord: אָדוֹן/Adon/Lord, from His preservation of all things , on earth and in the Church, whence flows the just dominion of God over all things; indeed, it is commonly derived from אֶדֶן/ base/foundation : and so God, as the base and pedestal of all things, which are subject to His rule, in a similar manner is called Lord , as to the Greeks the king is called βασιλεὺς, the βάσις τοῦ λαοῦ, base/foundation of the people , as it were, although the rationale for this denominatio

[D] עֶלְיוֹן/Elyon, lofty , high , the highest , according to BUXTORF, Dissertatione de Nominibus Dei Hebraicis , § 61, and BUDDEUS, Institutionibus Theologiæ dogmaticæ , book II, chapter I, § 3, page 252: it is more correctly referred to the Epithets of God, than to His Names ; with LEUSDEN dissenting, Philologo Hebræo-Græco , Dissertation XXXI, § 10, according to whom עֶלְיוֹן/ Elyon , at least in many passages is a divine Name , and the reasons that appear to urge to

s שַׁדַּי/Shaddai , either from an Arabic word meaning robustness ; or from שדד, to lay waste ; or from אשד/effusion ; or from שד/breast ; or rather from די/sufficiency , proceeding from a prefix, denoting either Omnipotence , or Omni-sufficiency. 1. That God is rather thus called from power , others think, who judge that שַׁדַּי/ Shaddai is to be derived from שָׁדַד, on account of the Dagesh (ּ) in the ד; not indeed in the sense of laying waste , as used in the Sac

,אֱלוֹהַּ/Eloah either from אֵל/El in the same sense; or from the Arabic אלה , with the signification of worshipping ; or from the Hebrew אָלָה, one sought , even denoting Him, who swears to us in Covenant, and by whom we swear in turn . See BUXTORF, Dissertatione de Nominibus Dei Hebraicis , § 38; LEUSDEN, Philologo Hebræo-Græco , Dissertation XXXII, § 2; VAN ALPHEN, Commentario on Daniel 9:3, pages 107-113, where you may observe, α. that LEUSDEN and JACOB MARTINI [1] in

Herman Venema The several Hebrew Names of God lead us to His individual Attributes , observes our AUTHOR, as אֵל/El is derived from אול , or איל , and denotes strength. Indeed, our AUTHOR appears thus to think rightly; since this name occurs in the place of power and ability , Proverbs 3:27; [1] etc.: and, although the word אֵל/ El , posited absolutely and used concerning God, in the singular designates only the true God according to the observation of the Most Illustr

Johannes Buxtforf II In addition, צְבָאוֹת/ Sabbaoth is held as a proper Name for God. For the sake of the vindication of this opinion, specious reasons indeed are alleged, 1. The constant tradition of the Hebrews , who among the ten Names of God also enumerated this, our צְבָאוֹת/ Sabbaoth ; see BUXTORF’S Dissertationem de Nominibus Dei Hebraicis , § 56. 2. The Greek Version, which here and there retained this Hebrew name, expressing it in Greek fashion as σαβαώθ, or σαββαώ

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

Deus/God , says RUFFINUS, in Symbolum , opera Hieronymi , tome 4, page 103, as far as the human mind is able to conceive, is an appellation of His nature or substance, which is above all things . Neither does Socinus prove the contrary, either, α. from the consent of the Jews , according to whom the Name אֱלֹהִים/ Elohim everywhere denotes a Judge and avenger, and so is a name of Office and Power: compare BUXTORF’S [1] Dissertationem de Nominibus Dei Hebraicis , § 39, 4

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