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rather conceals, God; then man is not related to God, but simply forms an antithesis to Him;
and then we are shut up to a hopeless agnosticism.
From what was said about the name of God in general it follows that we can include under the
names of God not only the appellatives by which He is indicated as an independent personal
Being and by which He is addressed, but also the attributes of God; and then not merely the
attributes of the Divine Being in general, but also those that qualify the separate Persons of the
Trinity. Dr. Bavinck bases his division of the names of God on that broad conception of them,
and distinguishes between nomina propria (proper names), nomina essentialia (essential
names, or attributes), and nomina personalia (personal names, as Father, Son, and Holy Spirit).
In the present chapter we limit ourselves to the discussion of the first class.
B. The Old Testament Names and their Meaning.
1. ’EL, ’ELOHIM, and ’ELYON.
The most simple name by which God is designated in the Old
Testament, is the name ’El, which is possibly derived from ’ul, either in the sense of being first,
being lord, or in that of being strong and mighty. The name ’Elohim (sing. ’Eloah) is probably
derived from the same root, or from ’alah, to be smitten with fear; and therefore points to God
as the strong and mighty One, or as the object of fear. The name seldom occurs in the singular,
except in poetry. The plural is to be regarded as intensive, and therefore serves to indicate a
fulness of power. The name ’Elyon is derived from ’alah, to go up, to be elevated, and
designates God as the high and exalted One, Gen. 14:19,20; Num. 24:16; Isa. 14:14. It is found
especially in poetry. These names are not yet nomina propria in the strict sense of the word, for
they are also used of idols, Ps. 95:3; 96:5, of men, Gen. 33:10; Ex. 7:1, and of rulers, Judg. 5:8;
Ex. 21:6; 22:8-10; Ps. 82:1.
2. ’ADONAI.
This name is related in meaning to the preceding ones. It is derived from either
dun (din) or ’adan, both of which mean to judge, to rule, and thus points to God as the almighty
Ruler, to whom everything is subject, and to whom man is related as a servant. In earlier times
it was the usual name by which the people of Israel addressed God. Later on it was largely
supplanted by the name Jehovah (Yahweh). All the names so far mentioned describe God as the
high and exalted One, the transcendent God. The following names point to the fact that this
exalted Being condescended to enter into relations with His creatures.
3. SHADDAI and ’EL-SHADDAI.
The name Shaddai is derived from shadad, to be powerful, and
points to God as possessing all power in heaven and on earth. Others, however, derive it from
shad, lord. It differs in an important point from ’Elohim, the God of creation and nature, in that
it contemplates God as subjecting all the powers of nature and making them subservient to the
work of divine grace. While it stresses the greatness of God, it does not represent Him as an