The number of divine names that require the scribe’s special care is seven: El, Elohim, Adonai, Yhwh, Ehyeh-Asher-Ehyeh, Shaddai, and Ẓeba’ot.

All other names, such as Merciful, Gracious, and Faithful, merely represent attributes that are common also to human beings (Sheb. 35a). The prohibition of blasphemy, for which capital punishment is prescribed, refers only to the Name proper—Yhwh (Soferim iv., end; comp. Sanh. 66a).

In many of the passages in which “elohim” occurs in the Bible it refers to Gentile deities, or in some instances to powerful or learned men (comp. Gen. 3:5 to judges Ex. 21:6) or to Israel (Ps. 81:9,  82:6; see Tan., Ḳedoshim).

A list of all the doubtful divine names found in the Scriptures is given in Soferim and in the codes.  

It became the custom at an early period to use the name of God in personal greetings, as “The Lord be with thee,” or “The Lord bless thee” (Ruth 2:4; Ber. 9:1; comp. Mak. 23a).

The Greek inquisition in Judea prohibited the utterance of God’s name, but when the Hasmoneans became victorious they decreed that the Name should be mentioned even in notes and documents. The formula began: “On . . . in the year of the high priest Johanan, the servant of the Most High God.” The sages, however, opposed this innovation, as they thought the Name would be defiled when the notes were cancelled and thrown away as useless. Consequently on the third day of Tishri following, the record says, the Rabbis forbade the mention of God’s name in documents (Meg. Ta’anit; R. H. 18b).