Of the second sort are all the names that signify either God’s attributes (such as immense, omnipotent, righteous, good) or that are related to God’s works and creatures (such as Lord, King, Redeemer, and Sanctifier). This is why Exodus 34 first posits the name whereby the subject is signified (Jehovah, Jehovah) and then, second, posits that which is predicated concerning the subject (mighty God [9]), and so forth.

(2.) Of those whereby the subject is signified, some signify the essence itself and were established in order to signify it, such as the name Jehovah, the name Yah,[10] and the name God. Others indicate the persons in general, such as Elohim. For, as far as I am concerned, there is no doubt that the divine persons are predicated by the divine name Elohim—whether all of the persons or (occasionally) some of them, as we will see further on. Others names indicate individual persons, such as the name Father (whereby the first person is indicated), the name Son (which indicates the second person, who is also signified by the name Angel of Jehovah and Angel of the face of Jehovah, and by the name Wisdom and Word[11] and Only Begotten), and the name Holy Spirit and Spirit of Jehovah (whereby the third person is indicated).

Yet, as was noted, on account of preeminence,[12] sometimes the name Jehovah or God, which properly speaking signify the essence, indicates the Father Himself. An excellent example is in Isaiah 63:7–10, where the three persons are expressed: the Father by the name Jehovah, the Son by the name Angel of the face of Jehovah, and the Holy Spirit by the name His (namely, Jehovah’s) Holy Spirit.[13]

(3.) Some of the divine names predicated of the subject (that is, of God) are predicated both of God and of creatures and some are predicated only of God.

Those of the first sort signify things such as good, wise, and righteous, which are indeed accidental qualities in creatures but, in God, are the substance. All the other divine names signify things that are actually suitable to the creatures themselves, although they are predicated of God and creatures neither univocally nor altogether equivocally but rather analogically,[14] as will be explained subsequently.

Now, another sort of names is those whereby things are discerned that can only be suitable for God. Such is the case with the name omnipotent (or: Shaddai[15]), which is unique to God, or infinite. Certain rules concerning these will be proposed further on. Skipping over those names that are predicated of both God and creatures for the moment, let us speak of those that are appropriate only for God. Accordingly, these will be the subject of the fourth classification.

(4.) Of those names that are only appropriate for God, some are spoken of God absolutely (that is, without any relation to creatures) and others are spoken with a certain relation.

The first sort are names that either signify God’s essence, His essential attributes, or the persons. For even if God had not created anything and remained alone, He would still have been God, would still have been good, wise, righteous, compassionate, and merciful by nature. He would still have been Father, would still have been Son, and would still have been Holy Spirit.

The second sort are names which cannot be said of God without created things immediately coming to mind. These include the name Creator. For if He is Creator, then He is creator of something or other. The names Lord of lords and King of kings (that is, absolute and supreme Lord, for God alone is such a one) are additional examples, as are the names Justifier, Sanctifier, and true Redeemer. For these are predicated of God alone but with relation to creatures. Hence, the fifth classification.

(5.) Of all the divine names which are suitable to God alone, some are suitable for Him from eternity and other are merely temporally suitable, if those names are properly grasped.

Names of the first sort are all those which signify either the essence, the essential properties, or the personal properties. For they are of God and in God from eternity. Names of the second sort are those which are not predicated of God except with relation to creatures, like the name Creator and other similar ones about which we just spoke. A specific quaestio has been proposed for this topic, so it will be better to explain it there.