Systematic Theology, by Louis Berkhof - New Leaven

man, God had to condescend to the level of man, to accommodate Himself to the
limited and finite human consciousness, and to speak in human language. If the naming
of God with anthropomorphic names involves a limitation of God, as some say, then
this must be true to an even greater degree of the revelation of God in creation. Then the
world does not reveal, but 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
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