The Attributes of God: As They May be Contemplated by the Christian for ...

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Physico-theology, Or, A Demonstration of the Being and Attributes of God ...

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Christian theology, tr. by F. Reyroux

Escrito por Bénédict Pictet

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Calmet's Great Dictionary of the Holy Bible: Historical, Critical ..., Volumen 1

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The Deity of Jesus Christ Essential to the Christian Religion: A Treatise on ...

Escrito por Jacques Abbadie

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The Faith of One God, who is Only the Father; and of One Mediator Between

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A Grammar of the Hebrew Language

Escrito por Hyman Hurwitz

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Theological Institutes, Or, A View of the Evidences, Doctrines ..., Volumen 1

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"Así que los Nombres de Dios reconocidos por todos ser expresivo y declaratorio de alguna
peculariedad o excelencia de Su Naturaleza, son encontrados en algunos casos en plural también
como en singular ,y uno de ellos ALEISM, generalmente así"

TRINITY.-SCRIPTURE TESTIMONY.

In adducing the doctrine of a Trinity of Divine Persons in the Unity of the Godhead from the
sacred volume, by exhibiting some of its numerous and decisive testimonies as to this being the
mode in which the Divine nature subsists; the explicit manner in which it is there laid down, that
there is but one God, must again be noticed. This is the foundation and the key-stone of the
whole fabric of scriptural theology; and every argument in favour of the Trinity flows from this
principle of the absolute UNITY of God, a principle that the heresies at which we have glanced
fancy to be inconsistent with the orthodox doctrine. The solemn and unequivocal manner in
which the Unity of God is stated as a doctrine, and is placed as the foundation of all true religion,
whether devotional or practical, need not again be repeated; and it is here sufficient to refer to
the Chapter on the Unity of God. Of this one God, the high and peculiar, and, as it has been truly
called, the appropriate, name is Jehov AH; which, like all the Hebrew names of God, is not an
insignificant and accidental term, but a name of revelation, a name adopted by God himself for
the purpose of making known the mystery of his nature. ... To what has been already said on this
appellation, I may add, that the most eminent critics derive it from nin, fuit, eacistit; which in Kal
signifies to be, and in Hiphel to cause to be. Buxtorf, in his definition, includes both these ideas,
and makes it signify a Being existing from himself from everlasting to everlasting, and
communicating existence to others, and adds that it signifies “the Being, who is, and was, and is
to come.” Its derivation has been variously stated by critics, and some fanciful notions have been
formed of the import of its several letters; but in this idea of absolute existence all agree. “It is
acknowledged by all,” says Bishop Pearson, “that mn" is from Hin or non; and God's ewn
interpretation proves no less. (Exod. iii. 14.) Some contend, that futurition is essential to the
name, yet all agree the root signifieth

nothing but essence or earistence, that is, ro sival or wrapysiv.” (8) No appellation of the Divine
Being could therefore be more distinctive, than that which imports independent and eternal
being ; and for this reason probably it was, that the Jews up to a very high antiquity had a
singular reverence for it; carried, it is true, to a superstitious scrupulosity: but thereby showing
that it was the name which unveiled, to the thoughts of those to whom it was first given, the
awful and overwhelming glories of a self-existent Being, the very unfathomable depths of his
eternal Godhead. (9) In examining what the Scriptures teach of this self-existent and eternal
Being, our attention is first arrested by the important fact, that this on E. Jehovah is spoken of
under plural appellations; and that not once or twice, but in a countless number of instances. So
that the Hebrew names of God, acknowledged by all to be easpressive and declaratory of some
peculiarity or excellence of his nature, are found in several cases in the plural as well as in the
singular form, and one of them, ALE1M, generally so; and, notwithstanding it was so
fundamental and distinguishing an article of the Jewish faith, in opposition to the Polytheism of
almost all other nations, that there was but one living and true God. I give a few instances.
Jehovah, if it has not a plural form, has more than one personal application. “Then the Lord
rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven.” We
have here the visible Jehovah, who had talked with Abraham, raining the storm of vengeance
from another Jehovah, out of heaven, and who was therefore invisible. Thus we have two
Jehovahs expressly mentioned, “the Lond rained from the Lond ;” and yet we have it most
solemnly asserted, in Deuteronomy vi. 4, “Hear, O Israel, Jehovah our God is one Jehovah.” The
very first name in the Scriptures under which the Divine Being is introduced to us as the Creator
of heaven and earth, is a plural one Enos, Alei M ; and, to connect, in the same singular manner
as in the foregoing instance, plurality with unity, it is the nominative case to a verb singular. “In
the beginning, Gods created the heavens and the earth.” Of this form innumerable instances
occur in the Old Testament. That the word is plural, is made certain by its being often joined with
adjectives,

(8) Erposition of the Creed. (9) MAIMon IDEs tells us, that it was not lawful to utter this name,
except in the sanctuary and by the priests: Nomen quod, ut nosti, non proferre licet, nisi in
sametuario, et a sacerdotibus Dei sanctis, solum in benedictione sacerdotum, ut et a sacerdote
magno in die jejunii

pronouns, and verbs plural; and yet when it can mean nothing else but the true God, it is
generally joined in its plural form with verbs singular. To render this still more striking, the Aleim
are said to be Jehovah ; and Jehovah, the Aleim: Thus in Psalm c. 3, “Know ye, that Jehovah, he,
the Aleim, he hath made us, and not we ourselves.” And in the passage before given, “Jehovah
our ALE1M (Gods) is one Jehovah.” HR, AL, “The mighty one,” another name of God, has its
plural Eos, ALIM, “the mighty ones:" The former is rendered by Trommius Osos, the latter Oso.
Y'as, Abin, “The potent one,” has the plural Envas ABIRIM, “the potent ones.” Man did eat the
bread of the Abirim, “angels' food,” conveys no idea; the manna was the bread provided
miraculously, and was therefore called “the food of the powerful ones,” of them who have
power over all nature, the one God. tois, ADoNIM, is the plural form of "Ts, A DoN, “a Governor.”
“If I be Adonim, masters, where is my fear 2" (Mal. i. 6) Many other instances might be given; as,
“Remember thy Creators in the days of thy youth.” “The knowledge of the Holy Ones is
understanding.” “There be higher than they:” (Heb. High ones ; ) and in Daniel, “The Watchers
and the Holy Ones.” Other plural forms of speech also occur when the one true God only is
spoken of: “And God said, Let us make man in our own image, after our likeness.” “And the Lord
God said, Behold the man is become like one of us.” “And the Lord said, Let us go down.”
“Because there God appeared to him; " Hebrew, God they appeared, the verb being plural.
These instances need not be multiplied: They are the common forms of speech in the sacred
Scriptures, which no criticism has been able to resolve into mere idioms, and which only the
doctrine of a plurality of persons in the unity of the Godhead can satisfactorily explain. If they
were mere idioms, they could not have been misunderstood, by those to whom the Hebrew
tongue was native, to imply plurality; but of this we have sufficient evidence, which shall be
adduced when we speak of the faith of the Jewish Church. They have been acknowledged to
form a striking singularity in the Hebrew language, even by those who have objected to the
conclusion drawn from them; and the question, therefore, has been to find an hypothesis which
should account for a peculiarity, that is found in no other language, with the same
circumstances. (1)

(1) The argument for the Trinity drawn from the plural appellations given to God in the Hebrew
Scriptures, was opposed by the younger Buxtorf; who yet admits that Some have supposed
angels to be associated with God when these plural forms occur. For this there is no foundation
in the texts themselves, and it is besides a manifest absurdity. Others, that the style of royalty
was adopted ; which is refuted by two considerations,—that Almighty God in other instances
speaks in the singular and not in the plural number, and that this was not the style of the
sovereigns of the earth, when Moses or any of the sacred penmen composed their writings, no
instance of it being found in any of the inspired books. A third opinion is, that the plural form of
speaking of God was adopted by the Hebrews from their ancestors, who were Polytheists, and
that the ancient theological term was retained after the Unity of God was acknowledged. This
assumes what is totally without proof, that the ancestors of the Hebrews were Polytheists; and
could that be made out, it would leave it still to be accounted for why other names of the Deity
equally ancient for any thing that appears to the contrary, are not also plural, and especially the
high name of Jehovah; and why, more particularly, the very appellation in question, Aleim,
should have a singular form also, nos, in the same language. The grammatical reasons which
have been offered, are equally unsatisfactory. If then no hypothesis explains this peculiarity, but
that which concludes it to indicate that mode of the Divine existence which was expressed in
later Theology by the phrase, a Trinity of Persons, the inference is too powerful to be easily
resisted, that these plural forms must be considered as intended to intimate the plurality of
persons in essential connexion with one supreme and adorable Deity.

This argument, however, taken alone, powerful as it has often been justly deemed, does not
contain the strength of the case. For, natural as it is to expect, presuming this to be the mode of
the Divine existence, that some of his names which, according to the expressive and simple
character of the Hebrew language, are descriptions of realities, and that some of the modes of
expression, adopted even in the earliest revelations, should carry some intimation of a fact,
which, as essentially connected with redemption, the future complete revelation of the
redeeming scheme was intended fully to unfold; yet, were these plural titles and forms of
construction blotted out, the evidence of a plurality of Divine persons in the Godhead would still
remain in its strongest form. For that evidence is not merely, that God has revealed himself
under plural appellations, nor that these are constructed with sometimes singular and
sometimes plural forms of speech; but that three persons, and three persons only, are spoken of
in the Scriptures under Divine titles, each having the peculiar attributes of Divinity ascribed to
him; and yet that the first and leading principle of the same book, which speaks thus of the
character and works of these persons, should be, that there is but on E God. This point being
once established, it may be asked, Which of the hypotheses, the Orthodox, the Arian, or the
Socinian, agrees best with this plain and explicit doctrine of Holy Writ? Plain and eaplicit, I say,
not as to the mode of the Divine existence, not as to the comprehension of it, but as to this
particular, that the doctrine itself is plainly stated in the Scriptures. Let this point then be
examined, and it will be seen even that the very number three has this pre-eminence; that the
application of these names and powers is restrained to it, and never strays beyond it; and that
those who confide in the testimony of God, rather than in the opinions of men, have sufficient
scriptural reason to distinguish their faith from the unbelief of others by avowing themselves
Trinitarians. (2) The solemn form of benediction, in which the Jewish High Priests were
commanded to bless the children of Israel, has in it this peculiar indication, and singularly
answers to the form of benediction so general in the close of the apostolic Epistles, and which so
appropriately closes the solemn services of Christian worship. It is given in Numbers vi. 24–27:
Jehovah bless thee and keep thee

___

this argument should not altogether be rejected among Christians : “For upon the same principle
on which not a few of the Jews refer this emphatical application of the plural number to a
plurality of powers or of influences, or of operations, that is, ad eartra; why may we not refer it
ad intra, to a plurality of persons and to personal works Yea, who certainly knows what that was
which the ancient Jews understood by this plurality of powers and faculties "

___

Jehovah make his face to shine upon thee, and be gracious unto thee:

Jehovah lift his countenance upon thee, and give thee peace.

If the three members of this form of benediction be attentively considered, they will be found to
agree respectively with the three persons taken in the usual order of the Father, the Son, and the
Holy Ghost. The Father is the Author of blessing and preserwation; illumination and grace are
from the Son; illumination and peace from the Spirit, the Teacher of truth, and the Com

forter. (3) “The first member of the formula expresses the benevolent

(2) The word opias, trinitas, came into use in the Second Century.

(3) See Jones's Catholic Doctrine.

“love of God,” the Father of mercies and Fountain of all good: The second well comports with
the redeeming and reconciling ‘grace of our Lord Jesus Christ;" and the last is appropriate to the
purity, consolation, and joy, which are received from the ‘communion of the Holy Spirit.” (4) The
connexion of certain specific blessings in this form of benediction with the Jehovah mentioned
three times distinctly, and those which are represented as flowing from the Father, Son, and
Spirit in the apostolic form, would be a singular co-incidence if it even stood alone; but the light
of the same eminent truth, though not yet fully revealed, breaks forth from other partings of the
clouds of the early morning of revelation. The inner part of the Jewish Sanctuary was called the
Holy of Holies, that is, the holy place of the Holy Ones; and the number of these is indicated, and
limited to three, in the celebrated vision of Isaiah, and that with great explicitness. The scene of
that vision is the holy place of the temple, and lies therefore in the very abode and residence of
the Holy Ones, here celebrated by the Seraphs who veiled their faces before them. And one
cried unto another and said, “Holy, Holy, Holy, is the Lord of Hosts.” This passage if it stood
alone, might be eluded by saying, that this act of Divine adoration is merely emphatic, or in the
Hebrew mode of expressing a superlative; though that is assumed, and by no means proved. It is
however worthy of serious notice, that this distinct trine act of adoration, which has been so
often supposed to mark a plurality of persons as the objects of it, is answered by a voice from
that excellent glory which overwhelmed the mind of the Prophet when he was favoured with the
vision, responding in the same language of plurality in which the doxology of the Seraphs is
expressed: “Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for
us?” But this is not the only evidence, that in this passage the Holy Ones, who were addressed
each by his appropriate and equal designation of holy, were the three Divine subsistences in the
Godhead. The Being addressed is the “Lord of Hosts.” This all acknowledge to include the Father;
but the Evangelist John, (xii. 41,) in manifest reference to this transaction, observes, “These
things said Esaias, when he saw his (Christ's) glory and spake of him.” In this vision, therefore, we
have the Son also, whose glory on this occasion the Prophet is said to have beheld"

The Works of that Eminent Servant of Christ, Mr. John Bunyan: The holy war ...

Escrito por John Bunyan

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Admonitions against swearing, Sabbath-breaking, and drunkenness, designed ...

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%22&hl=es&sa=X&ved=0ahUKEwiesP6U3L3lAhWPxFkKHdTbCj84HhDoAQhAMAM#v=onepage&
q=%22names%20of%20god%22&f=false

Commentary Upon the Prophecies of Zechariah

Escrito por David Kimhi

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%22names%20of%20god%22&f=false

is the same as that of his master, for it is written, “For my name is in him.’ (Exod. xxiii. 21.)”* This
passage is obviously the source whence Kimchi and Abarbanel borrowed the above explanation,
but here the explanation is not general, applying to all angels, but only to one, whose name is
Metatron. And the occasion of this reply plainly shows that the other opinion, that the name
Jehovah is ascribed indiscriminately to all angels was then unknown, for, if it had been, it would
have been a more plausible answer to the heretic's objection. The real difficulty, therefore,
remains in all its force, why is the peculiar and proper name of God applied to the angel of the
Lord? That there is in the name norm, Jehovah, a peculiarity which distinguishes it from all the
other names of God, is expressly asserted by God himself, and is the uniform doctrine both of
Jews and Christians. God says,

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“I am Jehovah; that is my name: and my glory will I not give to another, neither my praise to
graven images” (Isaiah xlii. 8); which Kimchi thus paraphrases, “That is my name, which is
appropriated to myself alone, not like the name of the graven images; for although their
worshippers associate them with me in the application of the name Borro, God, they cannot
associate them with me in this name; for I am Lord over all.” + Again we read in Hosea xii. 5,
(Heb. 6),

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* Even Jehovah the God of Hosts; Jehovah is his memorial.” Upon which passage Kimchi speaks
still more decidedly in the following words: “Although he
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The Intellectual repository for the New Church. (July/Sept. 1817 ...

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%22&hl=es&sa=X&ved=0ahUKEwiesP6U3L3lAhWPxFkKHdTbCj84HhDoAQg3MAI#v=onepage&q
=%22names%20of%20god%22&f=false

A Dictionary and Concordance of the Names of Persons and Places and of Some of the Mo

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GdBP4T1s4Dex-uynfMfetvq7LjG8AbnwjF48fXgGahIl_qXEJ9DjtOAkhp5KCCKyR9tmdTKuFdhJDE6-
RSxa6Y0P6YLZ-
Tl0Rl4xej9W4I0i3EFNQiXfos2h65IP6qoG5jFuHDvW2qMjxNzcefKXHX_MmDXtPvkoCW7hIA1XMB
mHwdgyz3Ou2RNI47s-XVaeTeDHBT-2JaBfeLy1_riV3KQi-CkGMyrOOebjMvAFoEc

Names and Titles of the Lord Jesus Christ

Escrito por Charles Spear

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An Exposition with Practicall Observations Continued Upon the Eighteenth ...

Escrito por Joseph Caryl

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Confessions of a member of the church of England occasioned by a laborious ...

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%22&hl=es&sa=X&ved=0ahUKEwjb4tCz3L3lAhUBrVkKHTryBsA4KBDoAQhxMAg#v=onepage&q=
%22names%20of%20god%22&f=false

reconciled, to be one and the same. He conti-

nually perplexes himself and his readers with in-

complete or unfair quotations. The passage begins

thus: “All things are of God, who hath recon-

“ciled us to Himself by Jesus Christ.” Can

words be more plain? That the latter text

has no reference to person, substance, essence, &c.

but to the gift of the Spirit, is perfectly clear

from the passage which follows it. At the 20th v.

we read, “At that day ye shall know that I am

“ in my Father, and ye in me, and I in you.”

“And again, at the 17th ch. 21st. v., That they

“ all may be one, as thou, Father, art in me, and

* I in thee; that they also may be one in us.”

To use this text in Mr. Jones's way, would

absolutely go to incorporate the Apostles into the

Trinity - ?

- XVI. * * *

“We are ambassadors for CHRIST, as though

“GoD did BESEECH you by us: we PRAY you

“ in CHRIST's STEAD, be ye reconciled to GoD.”

This text appears to me to be decidedly opposed

to the doctrine Mr. Jones means to support. By

the name of God, the Apostle clearly refers to the

Father, who hath reconciled us to himself by our

Lord Jesus Christ. Mr. Jones's argument is very

strange. He says, “The interchanging of the

“names of God and Christ, shows the same per-

“son to be entitled to both.” Now, admitting

that the title God may be applied to Christ, it

(p. 15.) 2 Cor. v. 20. (p. 16.) 1 John v. 20.

does not follow, that the name of Christ may be applied to the Father. The very next verse
overthrows Mr. Jones's argument, for the Apostle continues thus, God made him “to be sin (that
is

“a sin-offering) for us.”

XVII.

“We are in him, that is true (even), in his Son ** JESUS CHRIST : THIS IS the TRUE GOD, and **
eternal life.”

Expositors differ in opinion upon the concluding words of this text, some supposing the pronoun
this relates to the proximate antecedent, “Jesus “ Christ,” others to the more remote one, “God.”
For my own part, I cannot but think that the passage has been generally misunderstood, and
that it is purely declarative of the fulfilment of our Lord's promise to the Apostles, that he would
enlighten their understandings, and guide them into all truth, by his Holy Spirit, after his
departure from them. At the 14th ch. 18th and 20th v. of St. John's Gospel, our Lord saith, “I will
not leave “ you comfortless, I will come to you.” Then follow the words which I quoted before:
“At “ that day ye shall know, that I am in the Father, “ and ye in me, and I in you.”

Mr. Jones ought, in fairness, to have given the whole passage, it stands thus: “We know that “
the Son of God is come, and hath given us “ an understanding, that we may know Him that

“ is true; and we are in Him that is true, in his

“Son Jesus Christ. This is the true God, and

“ eternal life.”

The word “even,” inserted in our version, and

which materially affects the sense of the passage,

is not in the original. The meaning, I conceive,

is, “We are in his Son Jesus Christ, and therefore

‘ we know, and are in Him that is true (the

“Father) according to our Lord's promise.’

At the 11th verse of this same chapter, the Apos-

tle saith, “This is the record, that God hath

“given to us eternal life, and this life is in His

“Son.” And at the 17th ch. 3rd v. of the Gospel

by the same Evangelist, he records the words of

our blessed Saviour: “And this is life eternal,

“ that they might know THEE THE ONLY TRUE

“ GoD, and Jesus Christ whom Thou hast sent.”

From these parallels in the writings of St. John, I

humbly conceive that the concluding words in the

text quoted by Mr. Jones, refer to the Almighty

Father.

A brief exposition of the whole book of Canticles, or Song of Solomon

Escrito por John Cotton

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%22names%20of%20god%22&f=false

Critica Sacra: In Two Parts: the First Containing Observations on All the ...

Escrito por Edward Leigh

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=%22names%20of%20god%22&f=false

1) Sobre los tres idiomas principales

2) Los 10 Nombres de Dios (según Jerónimo)

Cuántos Nombres propios en las Escrituras son derivados del hebreo! y cuán significantes son
sus etimologías.! Como Adam, Eva, Caín, Abel, Seth, Noé, Abraham, Isaac, José, Benjamín,
Moisés, Nabal, no ha instancia en las palabras Hebreas del Nuevo Testamento las cuales Drusius
y Pasor las han explicado completamente.

Una raíz hebrea tiene algunas veces significados contrarios y usualmente varios significados, los
cuales lo cual produce la diversidad, y algunas veces contrariedad de las versiones [del AT N.T.]

La misma palabra Hebrea significa bendición y maldición, piedad e impiedad,

Pasor's 1619 Lexicon Graeco-Latinum, it has been said that.

3 de ellos vienen de la Fe (faith Pasor)

A Commentary Or Exposition Upon All the Books of the New Testament Wherein ...

Escrito por John Trapp

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The Works of Dr. Isaac Barrow: Sermons on the Apostles' creed

Escrito por Isaac Barrow

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The Prophecies of the Old Testament Respecting the Messiah Consider'd, and ...

Escrito por John GILL (D.D., Baptist Minister, at Horsley Down.)

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Admonitions against swearing, sabbath-breaking, and drunkenness, design'd ...

Escrito por Sir James STONHOUSE

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Socinianism unscriptural, an examination of mr. [John] Campbell's ..., Volumen 5

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The Whole Book of Psalmes: Collected Into English Meeter by Thomas Sternhold ...

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An Universal Etymological English Dictionary: Comprehending The Derivations ...

Escrito por Nathan Bailey

THEOMANCIA: Adivinaza usando los Nomnres de Dios

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The Scripture Chronology Demonstrated by Astronomical Calculations

Escrito por Arthur Bedford

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q=%22names%20of%20god%22&f=false

The second Exodus; or Reflections on the prophecies of the last times

Escrito por William Ettrick

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The holy bible containing the old and the new testaments, Volumen 1

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he Monthly Review Or Literary Journal Enlarged, Volumen 16

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q=%22names%20of%20god%22&f=false

A Dictionary of the Holy Bible: Containing an Historical Account of the ...

Escrito por John Brown

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An Universal Etymological English Dictionary;: Comprehending the Derivations ...

Escrito por Nathan Bailey

Eloy Elohim

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A New General English Dictionary; Peculiarly Calculated for the Use and ...

Escrito por Thomas Dyche

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Genesis to Job

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Dictionary of the Holy Bible

Escrito por Augustin Calmet

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Sermons and lectures on important subjects. By the late ... T. H., etc

Escrito por Thomas Halliday

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Suplemento al Diccionario de teología

Escrito por Nicolas Sylvestre Bergier

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De los nombres de Christo

Escrito por Fra Luys de LEON

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De los nombres de Christo en tres libros. Quinta impression, en que va ...

Escrito por Luis de Leon

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