This paper proposes to survey the literature on the cognitive processes involved when human beings name things and apply this to the complex issue of superhuman agent names in the Hebrew Bible/Old Testament. It is argued that cognitive science may give us some valuable insight into the use of superhuman agent names in the Bible. More specifically I will examine Exodus 6:3 and similar verses, which make claims about superhuman agent names, the manner in which they are known, and how they have changed over time. This verse exemplifies the so-called double subject construction where "the verb agrees with the noun's possessor," a form attested elsewhere in the Bible that grammatically emphasizes unity and identity between tools, or other extensions such as body parts, and actors (in this case God and his name). This verse's equation of a superhuman agent with his name represents an early manifestation of religious beliefs and practices common in later Biblical religions like Judaism when the name of God was never spoken, replaced by various euphemisms such as "Adonai" or "HaShem". When the name was written, its sacrality was transferred to the material on which it was written, a phenomenon attested in the oldest "Biblical" inscriptions, the silver scroll amulets found in the Hinnom Valley in Jerusalem. I argue further that the use of this grammatical device with regard to extensional features of the environment like tools is no coincidence. Names are now conceived as the dominant landmarks of "extended cognition"; names are, in effect, "tools to think with". I'll conclude then with some remarks on Andy Clark's notion of "material symbols," where material tokens of thought, such as words and objects in the environment, are an adaptive way to offload cognitive resources, and are understood as unmediated cognitive inputs.