Names of God
Names of God are personal (e.g. Elohim, Yahweh, Jehovah), attributive (e.g. Wisdom, Logos, Truth) and relational (e.g. Father, Lord, Creator, Christ).
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Quotes
[edit]- Neither, therefore, is one name sufficient alone to articulate all the glories of God, nor is each name accepted in its full extent without danger. For, if someone says, "God," this does not connote the notion "Father," and by "Father" is left out the notion of "Creator." In these, moreover, is wanting Goodness, Wisdom, Power, and the rest of the things conveyed in the holy Scriptures. Likewise, if we apply the term "Father" to God in its full extent according to our usage, we are impious. For this connotes passion and emanation and ignorance and weakness and other such things. Similarly, the term "Creator"; for with us this implies time, matter, instruments, help—from all of which the pious conception of God must be purged insofar as this is humanly possible.
- Saint Basil the Great, On Christian Ethics (c. 360) as translated by Jacob N. Van Sickle (St. Vladimir's Seminary Press: 2014), p. 77.
- The creative mind as the center of this universe is known as "Lord", "King", and "Redeemer".
- James J. Hurtak: The Book of Knowledge: The Keys of Enoch
- If one wishes to attain what he desires through the use of God's Names, he must first study the Torah with all this might, so that he can grasp the meaning of everyone of God's Names mentioned in the Torah. These names are Ehyeh (אֶהְיֶה), Yah (יָהּ), YHVH (יהוה), Adonoy (אֲדֹנָי), El (אֵל), Elo'ah (אֱלוֹהַּ), Elohim (אֱלֹהִים), Shadai (שַׁדַּי), and Tzevaot (צְבָאוֹת). … When a person contemplates these Names, he will find that the entire Torah and all the commandments depend on them. If one knows the meaning of all these Names, he will understand the greatness of He who spoke and brought the universe into being.
- Joseph ben Abraham Gikatilla: Sha'are Orah, "Introduction", 8–9. As cited in Meditation and Kabbalah, ch. 4, "Other Early Schools", p. 128. Aryeh Kaplan. Weiser Books (1982). ISBN 0-87728-616-7.
- The sacredness of the divine names must be recognized by the professional scribe who writes the Scriptures, or the chapters for the phylacteries and the mezuzah. Before transcribing any of the divine names he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah and a new page begun.
- J. F. McLaughlin, Judah David Eisenstein et al.: "Names of God". Jewish Encyclopedia.
