On the Hebrew Alphabet and the Names of God

Sabaoth, that is, Lord of virtues, Lord of hosts, Lord holding all things. Eloy, God. Saddech, Just. Adonai, Lord. El, Mighty.

Elyon, the Most High. Coneacol, Almighty. Aia, He who was, and who will be. Barucabba, Blessed father. Baruc, Blessed.

The most blessed Jerome, a most learned man and skilled in many languages, was the first to translate the interpretation of Hebrew Names into the Latin tongue; from these, for the sake of brevity, many being omitted, I have striven to insert some into this work with the interpretations added, for the exposition of the words sufficiently indicates what is meant to be understood. At the outset, then, we set down ten names by which God is called among the Hebrews. The first name of God among the Hebrews is called EL, which some have interpreted as God, others, expressing its etymology, as Schiros, that is, strong: because he is oppressed by no weakness, but is strong and sufficient for the accomplishment of all things. The second name, Eloim. The third, Eloe. Both of which are rendered in Latin as God. This word, however, is translated into Latin from the Greek appellation, for God in Greek is called Theos, febos, that is, fear. Whence God (Deus) is derived, because he is a fear to those who worship him.

Now God is properly a name belonging to the Trinity, pertaining to the Father, and the Son, and the Holy Spirit. To this Trinity also the remaining words which are set down concerning the Lord refer.

The fourth name is called Sabaoth, which is rendered in Latin as “of hosts.” For there are in such an ordering many powers, as Angels, Archangels, Principalities, and Powers: and all the ranks of the heavenly host, of whom, nevertheless, he is Lord: for all are under him, and lie subject to his dominion.

The fifth, Elyon, which is interpreted “most high,” because he is above the heavens, as it is written of him: “The Lord is high above the heavens, his glory.” Now “excelsus” (most high) is said for “valde celsus” (greatly lofty), just as “eximius” means, as it were, “valde eminens” (greatly eminent).

The sixth, Eheie, that is, “Who is”: for God alone, because he is eternal, that is, because he has no beginning, truly holds the name of being. This name was indeed delivered to holy Moses through an Angel; for when he inquired what was the name of him who commanded him to go to the people to be freed out of Egypt, he answered: “I am who am”: and, “You shall say to the children of Israel: He who is has sent me to you,” as if in comparison to him who truly is, because he is unchangeable, those things which have been made changeable are as though they were not: for what is said to have been, is not; and what is said will be, is not yet. But God knows only to be; he does not know having-been or being-about-to-be. Only the Father, with the Son and the Holy Spirit, truly is; compared to whose essence, our being is a not-being.

Whence also in speech we say, “God lives,” because he lives with an essence of life which death does not possess.

The seventh, Adonai, which is generally interpreted as “Lord,” because he has dominion over all creation, or because all creation is subject to his dominion. He is therefore called Lord and God, either because he has dominion over all, or because he is feared by all.

The eighth, Ia, which is set down for God alone, and which also sounds in the last syllable of Alleluia.

The ninth, Tetragrammaton, that is, of four letters, which is properly set down among the Hebrews as pertaining to God, namely the two Ia’s, which, doubled, make up that ineffable and glorious name of God: and it is called ineffable, not because it cannot be spoken, but because it can in no way be bounded by human sense and understanding; therefore nothing can be worthily said of him, because he is ineffable.

The tenth, Saddai, that is, he is called Almighty; and he is called Almighty because he can do all things, but by doing what he wills, not by suffering what he does not will.