The third point is that names applied to God and to other beings are not predicated either quite univocally or quite equivocally. They cannot be predicated univocally, because the definition of what is said of a creature is not a definition of what is said of God. Things predicated univocally must have the same definition.
Nor are these names predicated in all respects equivocally. In the case of fortuitous equivocation, a name is attached to an object that has no relation to another object bearing the same name. Hence the reasoning in which we engage about one cannot be transferred to the other. But the names predicated of God and of other things are attributed to God according to some relation He has to those things; and in their case the mind ponders what the names signify. This is why we can transfer our’ reasoning about other things to God. Therefore such terms are not predicated altogether equivocally about God and about other things, as happens in fortuitous equivocation.
Consequently they are predicated according to analogy, that is, according to their proportion to one thing. For, from the fact that we compare other things with God as their first origin, we attribute to God such names as signify perfections in other things. This clearly brings out the truth that, as regards the assigning of the names, such names are primarily predicated of creatures, inasmuch as the intellect that assigns the names ascends from creatures to God. But as regards the thing signified by the name, they are primarily predicated of God, from whom the perfections descend to other beings.
St. Thomas Aquinas. (1265-1274). Compendium Theologiae: Analogy of Terms Predicated of God and of Other Beings, trans. by Cyril Vollert. St. Louis & London: B. Herder Book Co., 1947
All scripture is given by inspiration of God and is profitable for doctrine, reproof, correction, and instruction in righteousness (2 Timothy 3:16).