Name

VIEW:15 DATA:01-04-2020
In the Bible expressing the nature or relation for the most part. According as man has departed more and more from the primitive truth, the connection between names and things has become more arbitrary. In Genesis on the contrary the names are nearly all significant. Adam's naming the animals implies at once his power of speech, distinguishing him above them, and his knowledge of their characteristics as enabling him to suit the name to the nature. God, in calling His people into new and close relationship with Himself, gives them a new name. Abram becomes Abraham; Sarai, Sarah; Jacob, Israel. (See ABRAM; JACOB; ISRAEL.) So the name was given the child at the time of circumcision, because then he enters into a new covenant relationship to God (Luk_1:59; Luk_2:21). So spiritually in the highest sense God's giving a new name implies His giving a new nature; Rev_2:17; Rev_3:12, Christ will give some new revelation ("new name") of Himself hereafter to His saints, which they alone are capable of receiving, when He and they with Him shall take the kingdom.
Christians receive their new name at baptism, indicating their new relation. They are "baptized into (eis onoma) the name of (the revealed nature, 2Pe_1:4, into living union with) the Father, Son, and Holy Spirit" in their manifested relations and offices toward us (Mat_28:19). In Isa_65:15, "ye shall leave your name for a curse unto My chosen, for the Lord shall call His servants by another name": instead of a "curse," as the name of Jew had been, the elect Jews shall have a new name, God's delight, "Hephzibah," and married to Him, "Beulah," instead of "forsaken" and "widow" (Isa_62:2-4). The "name" of Jehovah is His revealed character toward us. Exo_34:5-7; "Jehovah proclaimed the name of Jehovah ... Jehovah Elohim, merciful and gracious," etc. So Messiah, Jesus, Immanuel, the Word, indicate His manifested relations to us in redemption (Rev_19:13); also Isa_9:6, "His name shall be called Wonderful," etc. (1Ti_6:1; Joh_17:6; Joh_17:26; Psa_22:22). Also His gracious and glorious attributes revealed in creation and providence (Psa_8:1; Psa_20:1; Psa_20:7). Authority (Act_4:7). Profession of Christianity (Rev_2:13). Manifested glory (Php_2:9). (See GOD; JEHOVAH.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


A name was given to the male child at the time of its circumcision, but it is probable, previous to the introduction of that rite, that the name was given immediately after its birth. Among the orientals the appellations given as names are always significant. In the Old Testament, we find that the child was named in many instances from the circumstances of its birth, or from some peculiarities in the history of the family to which it belonged, Gen_16:11; Gen_19:37; Gen_25:25-26; Exo_2:10; Exo_18:3-4. Frequently the name was a compound one, one part being the name of the Deity, and among idolatrous nations the name of an idol. The following instances may be mentioned among others, and may stand as specimens of the whole, namely, שמואל , Samuel, “hear God;” אדניה , Adonijah, “God is lord;” יהוצדק , Josedech, “God is just;” אתבעל , Ethbaal, a Canaanitish name, the latter part of the compound being the name of the idol deity, Baal; בלשאצר , Belshazzar, “Bel,” a Babylonish deity, “is ruler and king.” Sometimes the name had a prophetic meaning, Gen_17:15; Isa_7:14; Isa_8:3; Hos_1:4; Hos_1:6; Hos_1:9; Mat_1:21; Luk_1:13; Luk_1:60; Luk_1:63. In the later times names were selected from those of the progenitors of a family; hence in the New Testament hardly any other than ancient names occur, Mat_1:12; Luk_1:61; Luk_3:23, &c. The inhabitants of the east very frequently change their names, and sometimes do it for very slight reasons. This accounts for the fact of so many persons having two names in Scripture, Rth_1:20-21; 1Sa_14:49; 1Sa_31:2; 1Ch_10:2; Jdg_6:32; Jdg_7:1; 2Sa_23:8. Kings and princes very often changed the names of those who held offices under them, particularly when they first attracted their notice, and were taken into their employ, and when subsequently they were elevated to some new station, and crowned with additional honours, Gen_41:45; Gen_17:5; Gen_32:28; Gen_35:10; 2Ki_23:34-35; 2Ki_24:17; Dan_1:6; Joh_1:42; Mar_3:17. Hence a name, a new name, occurs tropically, as a token or proof of distinction and honour in the following among other passages, Php_2:9; Heb_1:4; Rev_2:17. Sometimes the names of the dead were changed; for instance that of Abel, הבל , a word which signifies breath, or something transitory as a breath, given to him after his death, in allusion to the shortness of his life, Gen_2:8. Sometimes proper names are translated into other languages, losing their original form, while they preserve their signification. This appears to have been the case with the proper names, which occur in the first eleven chapters of Genesis, and which were translated into the Hebrew from a language still more ancient. The orientals in some instances, in order to distinguish themselves from others of the same name, added to their own name the name of their father, grandfather, and even great grandfather. The name of God often signifies God himself; sometimes his attributes collectively; sometimes his power and authority. Of the Messiah it is said, “And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords,” Rev_19:16. In illustration of this it may be remarked, that it appears to have been an ancient custom among several nations, to adorn the images of their deities, princes, victors at their public games, and other eminent persons, with inscriptions expressive of their names, character, titles, or some circumstance which might contribute to their honour. There are several such images yet extant, with an inscription written either on the garment, or one of the thighs. Herodotus mentions two figures of Sesostris, king of Egypt, cut upon rocks in Ionia, after his conquest of that country, with the following inscription across the breast, extending from one shoulder to the other; “I conquered this country by the force of my arms.” Gruter has published a naked statue made of marble, and supposed to represent the genius either of some Roman emperor, or of Antinous, who was deified by Hadrian, with an inscription on the inside of the right thigh, written perpendicularly in Roman letters, and containing the names of three persons. Near the statue, on the same side of it, stands an oval shield with the names of two other persons written round the rim in letters of the same form. In the appendix to Dempster's “Etruria Regalis,” is a female image of brass, clothed in a loose tunic down to the feet, with a shorter garment over it, on the right side of which is a perpendicular inscription in Etrurian characters, extending partly on the lower garment. This figure, from the diadem on the head, and other circumstances which accompany it, Philip Bonarota, the editor of that work, supposes to have been designed for some Etrurian deity. Montfaucon has given us a male image of the same metal, dressed in a tunic, and over that another vestment something like a Roman toga, reaching to the middle of the legs, on the bottom of which is an Etrurian inscription written horizontally. There are likewise in both those writers two male figures crowned with laurel, which Montfaucon calls combatants, as the laurel was an emblem of victory. But Bonarota takes one of them for an image of Apollo, which has a chain round the neck, a garment wrapped over the right arm, and a bracelet on the left, with half boots on the legs; the rest of the body being naked has an Etrurian inscription written downward in two lines on the inside of the left thigh. The other figure has the lower part of the body clothed in a loose vestment, with an inscription upon it over the right thigh, perpendicularly written in Roman letters, which Bonarota has thus expressed in a more distinct manner than they appear in Montfaucon: POMPONIO VIRIO I.
To these may be added from Montfaucon, a marble statue of a naked combatant, with a fillet about his head in token of victory. It is drawn in two views, one exhibiting the back and the other the fore part of the body, the latter of which has in Greek letters, ΚΑΦΙΣΟΔΟΡΟΣ for ΚΑΦΙΣΟΔΩΡΟΣ, perpendicularly inscribed on the outside of the left thigh; and the former the name ΑΙΣΧΛΑΜΙΟΥ in the like characters and situation on the right thigh; these together make one inscription, signifying Caphisodorus filius Aeschamii. [Caphisodorus the son of Aeschlamius.]
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


To the Israelites of Bible times, the name of a person had much more significance than it does in most countries today. This applies to the giving of names and the usage of names.
Names given for a purpose
Many factors influenced Israelite parents in their choice of names for their children. In some cases the name was connected with happenings at the child’s birth (Gen_10:25; Gen_25:24-26). In other cases parents gave names that expressed their joys or sorrows at the time of the birth (Gen_29:32-35; Gen_35:16-18), or expressed their hopes for their own or the child’s future (Gen_30:24). God at times directed parents to give names that were a prophecy of coming events (Isa_8:3-4; Isa_8:18; Hos_1:4; Hos_1:6; Hos_1:9).
People in positions of power could give new names to those within their authority as indications of blessing or appointment to places of honour (Gen_17:5; Gen_17:15; cf. Php_2:9). In some cases a new name may have been given to indicate a new character (Gen_32:28).
Where there was such a connection between name and character, the request to know a person’s name was a request to know the character indicated by the name (Gen_32:29; Exo_3:13; Jdg_13:17). Sometimes people remembered a new revelation of God’s character by calling him by a special name that summarized the revelation in a few words (Gen_22:14; Exo_3:14; Exo_17:15; Jdg_6:24). To know a person’s name (in this sense) was to know the person (Exo_33:12; Psa_9:10; Psa_79:6).
The name meant the person
Since the name represented the person, Israelites considered it important to have descendants to carry on the family name (Num_27:4; Deu_25:5-6; see INHERITANCE). It was a matter of great shame for the family name to be blotted out (Jos_7:9; 2Sa_14:7; Pro_10:7). To honour a person’s name meant to honour the person; to dishonour a person’s name meant to dishonour the person (Exo_20:7; Lev_18:21; 1Ki_1:47; Isa_29:23; Mat_6:9; Rom_2:24; 1Ti_6:1).
When an Israelite was called by the name of another person, it meant to be associated so closely as to belong to that person (Deu_28:9-10; Isa_4:1; Jer_14:9; Jer_15:16; Jer_25:29; Mat_28:19; 1Co_1:13-15). In the same way, to speak or act in the name of another person meant to speak or act as if one were that person (Deu_18:20; 1Sa_25:5; Mat_18:20; Joh_16:23-24; Act_3:6; Act_3:16; Act_9:27-29; Col_3:17).
According to this common biblical usage, to make known a person’s name meant to make known the person’s character and activity (Psa_22:22; Psa_99:3; Joh_17:6; Act_9:15). Anyone who did something for the sake of a person’s name acted as the person’s representative and therefore was concerned with upholding the person’s good character (Psa_109:21; Act_9:16). To call upon a person’s name had the same significance as actually calling upon the person (1Ki_18:24; Psa_99:6; Act_2:21). Therefore, those who called upon the name of the Lord could be assured that the Lord himself would save them (Psa_54:1; Act_4:12; Rom_10:13).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


nām (שׁם, shēm; ὄνομα, ónoma; Latin nomen (2 Esd 4:1); verbs ὀνομάζω, onomázo; Latin nomino (2 Esd 5:26)): A ?name? is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that ?the name? often came to stand for the person. In Act_1:15; Rev_3:4, ónoma stands for ?persons?; compare Num_26:53, Num_26:55.

I. Old Testament Word and Use
1. General
The word for ?name? in the Old Testament is shēm (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shāmāh (obs.), ?To set a mark?; shum is the Aramaic form. For the name as descriptive of the person see NAMES. Besides designating persons, the name also stands for fame, renown, reputation, character gained or expressed, etc. (Gen_6:4; 2Sa_7:9, 2Sa_7:23, etc.); it might be an ?evil name? Deu_22:14, Deu_22:19; the ?name? is also equivalent to a ?people? or ?nation? (which might be ?blotted out,? i.e. destroyed (Deu_7:24, etc.)); to speak or write ?in the name? signified authority (Exo_5:23; 1Ki_21:8, etc.); to ?call one's name? over a place or people indicated possession or ownership (2Sa_12:28; Amo_9:12, etc.); to act ?in the name? was to represent Deu_25:6; to be called or known ?by name? indicated special individual notice Exo_31:2; Isa_43:1; Isa_45:3-4. Gen_2:19-20 even displays a conception of identity between the name and the thing.
?To name? is sometimes 'āmar, ?to say? 1Sa_16:3; dābhar, ?to speak? Gen_23:16; nāḳabh, ?to mark out? Num_1:17; ḳārā', ?to call? Gen_48:16; Isa_61:6.

2. The Divine Name
Of special interest is the usage with respect to the name of God. (For the various Divine names and their significance see GOD, NAMES OF.) He revealed Himself to Israel through Moses by a new name (which was at the same time that of the God of their fathers) - JEHOVAH (which see) (Yahweh) - the nature of which should be shown by His manifestations on their behalf Exo_3:13-16; Exo_15:2-3. The ?name of God was therefore not a mere word, but the whole of? the Divine manifestation, the character of God as revealed in His relations to His people and in His dealings with them (Exo_9:16; Jos_7:9; Jos_9:9, etc.). The ?name of Yahweh? was proclaimed to Moses on Mt. Sinai, ?Yah, Yahweh, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth,? etc. Exo_34:6; the name Yahweh (so revealed) was Exo_3:15 His ?memorial Name? (so, often, in the American Standard Revised Version; see MEMORIAL).
His sole Deity was such an important element in His name that Deu_6:4 was termed the ?Shema? (from shema‛, ?hear,? the first word in Deu_6:4), the first article of Israelitish faith, taught to all the children, written on the phylacteries, and still recited as the first act in public and private worship ?twice a day by every adult male Jew.? Where Yahweh is said to record His name, or to put His name in a place (or person), some special Divine manifestation is implied, making the place or person sacred to Him Exo_20:24; 1Ki_8:16. His ?name? was in the angel of His Presence Exo_23:21; what He does is ?for his great name's sake,? in fidelity to and vindication of His revealed character and covenant relationship 2Ch_6:32; Psa_25:11; the great things He should do would be ?for a name? Isa_55:13; He would give His people a new name, ?an everlasting name? Isa_56:5; to be ?called by? the name of Yahweh is ?to be his people? 2Ch_7:14; Isa_43:7; it implies ?protection,? etc. Isa_63:19; Jer_14:8-9; to ?call upon? the name of Yahweh was ?to worship him? as God (Gen_21:33; Gen_26:25, etc.); ?To confess? His name, to ?acknowledge him? 1Ki_8:33, 1Ki_8:35; to love, trust, act in, etc., ?The name,? was to love, trust, etc., Yahweh Himself Psa_5:11; Psa_7:17.
Very frequently, especially in the Psalms and prophecies of Isaiah and Jeremiah, ?the name? of God stands for ?God himself?; to ?forget his name? was ?to depart from him? Jer_23:27; ?to minister, prophesy, or speak? in His name signified Divine appointment, inspiration, authority (Jer_11:21; Jer_14:14-15, etc.); we have ?swearing by? or ?in? the name of Yahweh Deu_6:13; to take His name ?in vain? was to swear falsely Exo_20:7; Lev_19:12; we have ?blessing? in His name Deu_10:8; ?cursing? 2Ki_2:24. In Lev_24:11, we have the case of one who ?blasphemed the Name, and cursed,? the penalty for which was death by stoning (Lev_24:13-16). In later Jewish usage (compare Wisd 14:21) the sacred name Yahweh was not pronounced in reading the Scriptures, 'Ădhōnāy (?my Lord?) being substituted for it (the vowels belonging to 'Ădhōnāy were written with the consonants of the Divine name), hence, the frequent term ?the Lord? in the King James Version, for which the American Standard Revised Version substitutes ?Yahweh.?

II. New Testament Word and Use
1. Character and Work of the Person
In the New Testament ónoma has frequently also the significance of denoting the ?character,? or ?work? of the person, e.g. Mat_1:21, ?Thou shalt call his name Jesus; for it is he that shall save,? etc. (Luk_1:31; Luk_2:21; Luk_1:63, ?His name is John?; compare the new names given to Simon, James and John; Saul's new name of ?Paul?). The ?name? of God has the same relation to the character of God as in the Old Testament (Mat_6:9; ?Father, glorify thy name,? Joh_12:28); it is manifested by Christ (Joh_17:26; compare Joh_17:3); the name of Jesus, as manifesting God, takes the place of the name of Yahweh in the Old Testament (compare Jam_2:7 with Jer_14:9, and see below); to Him is given ?the name which is above every name; that in the name of Jesus every knee should bow ... and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father,? Phi_2:9-10 (compare Isa_45:23); ?It is not the name Jesus, but the name of Jesus? (Lightfoot), i.e. the name (?Lord,?) received by Jesus; we have with reference to Jesus simply ?the Name? (Act_5:41, ?worthy to suffer dishonor for the Name?; Jam_5:14 (probable text, Westcott and Hort, The New Testament in Greek), ?in the Name?; 3Jo_1:7, ?for the sake of the Name?); the ?name of Christ? is equivalent to ?Christ himself? Mat_10:22; Mat_19:29; it is the same thing as ?his manifestation? Joh_20:31; therefore ?to believe on his name? is to believe in Him as manifested in His life and work Joh_1:12; Joh_2:23; ?in the name of God? means sent by God, as representing Him, with Divine authority Mat_21:9; Mat_23:39; in like manner, we have ?prophesying? or ?preaching? in the name of Jesus Act_4:18; Act_5:28.
The ?name of Jesus? represented His ?authority? and ?power,? e.g. working miracles in His name (Mat_7:22; Mar_9:39; Act_4:7, 'by what name (or ?power?) have ye done this? '), and it is contrasted with casting out evil spirits by some other name or power Act_16:18; Act_19:17. The gospel, of salvation was to be preached ?in his name,? by His authority and as making it effectual Luk_24:47; sinners were justified ?through his name? Act_10:43; 1Co_6:11; sins were forgiven ?for his name's sake? 1Jo_2:12; men ?called upon the name? of Jesus, as they had done on that of Yahweh (Act_9:14, Act_9:21 (compare Act_7:59); Rom_10:13-14).
?To name the name? of Christ was to belong to Him 2Ti_2:19; the calling of His name on the Gentiles signified their acceptance as God's people (Act_15:17 (quoted from Amo_9:12); compare Rom_1:5); to ?hold fast his name? is to be true to Him as made known Rev_2:13; Rev_3:8; to be ?gathered together in his name,? to ?do all' ' things in his name,? is as ?acknowledging him? Mat_18:20; Col_3:17; ?to baptize in? or ?into the name? of Jesus Christ (Act_2:38; Act_22:16, ?calling on his name,? contrasted with baptizing into one's own name in 1Co_13:1-13, eis) is ?to call over them his name? (in the rite), as claiming them for Christ and as their acknowledgment of Him or of faith in Him - becoming His disciples; similarly, to baptize ?into (eis) the name of the Father, and of the Son, and of the Holy Spirit,? represents ?dedication to? God as He has been revealed in Christ.
?In the name of? means ?as representing? (or as being), e.g. ?in the name of a prophet,? of ?a righteous man,? or of ?a disciple? Mat_10:41-42; to receive a little child ?in Christ's name,? i.e. as belonging to Him, is to receive Himself (Mat_18:5; Mar_9:37; Mar_9:41 to disciples, the Revised Version (British and American) ?because ye are Christ's,? margin ?Greek: in name that ye are (Christ's)?; Luk_9:48; compare Mat_18:20; Mar_13:6, ?Many shall come in my name?; Luk_21:8).

2. In Relation to Prayer
The significance of the name of Jesus in relation to prayer deserves special notice. To pray in the name of Jesus, to ask anything in His name, according to His promises, ?Whatsoever ye shall ask in my name, that will I do? (Joh_14:13; compare Joh_14:14; Joh_15:16; Joh_16:23); ?Hitherto have ye asked nothing in my name: ask ... that your joy may be made full? Joh_16:24, is not merely to add to our prayers (as is so often unthinkingly done): ?we ask all in the name of Jesus,? or ?through Jesus Christ our Lord,? etc., but to pray or ask as His representatives on earth, in His mission and stead, in His spirit and with His aim; it implies union with Christ and abiding in Him, He in us and we in Him. The meaning of the phrase is, ?as being one with me even as I am revealed to you.? Its two correlatives are ?in me? (Joh_6:56; Joh_14:20; Joh_15:4 ff; Joh_16:33; compare 1Jo_5:20), and the Pauline ?in Christ? (Westcott, The Gospel according to St. John).

International Standard Bible Encyclopedia
PRINTER 1915.


Mic_1:8 (b) The prophet thus describes the utter desolation of Israel. By this unclothed illustration, Israel was to know of that which was to happen to them. (See v. 11).

Hab_3:9 (a) GOD's words of judgment were clearly revealed without camouflage or deception.

2Co_5:3 (a) Since we cannot take any garments with us when we die, we must have His robe of righteousness, or else we would be in the presence of GOD without a garment. We cannot come into GOD's presence unclothed. GOD has provided a robe of righteousness, and a garment of salvation. It may be also that the Lord is referring in this passage to the changed bodies which we shall have in the resurrection. It will be identical with the present bodies which we own, but will be incorruptible, and will be free from all pain, suffering and deterioration. (See also Rev_3:18).

Heb_4:13 (b) The Lord is telling us again the same truth that He gave us in Gen_3:7. He tells us very clearly that nothing can be hidden from GOD. He can see through any covering, any false religion, any false teachings, any excuses that the sinner may use to cover his sins, iniquities, trespasses and transgressions.

Rev_3:17 (a) GOD is telling these people that their real condition is seen and known by Him. Nothing about them or their lives is hidden from His eyes.

Rev_16:15 (a) GOD sees these people as having no covering at all, unless it is the robe of righteousness which He gives to those who trust in Him, and belong to Him.

Rev_17:16 (a) The false church is to be stripped of all her pretense and false claims, and will be seen in all her wickedness. All her evils will be exposed.

2Sa_7:9 (a) This represents a great and good reputation. It means the same in most of the passages in which it is mentioned, as in Isa_55:13, and Jer_13:11.

Pro_22:1 (a) The good reputation of a man is of more value than earthly possessions. (See Ecc_7:1; Isa_56:5; Isa_63:12; Jer_32:20; Zep_3:20).

Joh_1:12 (a) We are not told in this passage which name the Lord is referring to. The Lord JESUS has somewhere around two hundred names in the Bible. Each name indicates an office which He bears, and a service which He renders. The Lord is using a common principle in this passage, for if we are sick we seek for one whose name is physician. If the teeth need attention, we seek for a dentist. If the car needs fixing we seek for a mechanic. The name indicates the work which the person can do, and is really a title. Probably in the passage we are considering the name referred to is "Saviour." As we pass along the streets of life and realize that We need to be saved from our sins, and from the penalty of them, We find this wonderful Man whose Name is Saviour, and we at once commit our cause and our case to Him. He does the saving, and therefore we prove that we believe in His Name when we take advantage of that name or title and trust our all to Him.

Rom_10:13 (a) Again in this passage we do not find mentioned what name we call upon. It may be that it is the name "Lord." Certainly we are saved when JESUS CHRIST becomes our Lord. His lordship is put first, ahead of His other many names. Those who appeal to Him in this way find He is ready and willing to save.
Wilson's Dictionary of Bible Types
press 1957.


Name
(Heb. shem, שֵׁם; Gr. ὄνομα). On the names of persons in Oriental countries, and especially in ancient Israel, the following particulars may be noticed. (See Hauptmann, De Hebrceor. ὀνοματοθεσίᾷ [Gera, 1757] ; Schwarz, De nomin. V.T. propriis [Gott. 1743].)
(1.) A name among the Hebrews was given to the male child at the time of its circumcision, but it is probable that previous to the introduction of that rite the name was given immediately after its birth. All Oriental proper names have a special significance, which is more or less obvious, and generally may be ascertained. This meaning is often alluded to or explained in the Old Testament (Gen_27:36; 1Sa_25:25; Rth_1:20). But some have attempted to show that the explanations given in the Pentateuch of the names of the patriarchs, etc., are not historically correct, on the ground that they are mutually inconsistent, or that they violate the analogies of the language; and refer them to a desire on the part of the writer to interweave the name significantly with the narrative (see Ewald, Isr. Gesch. 1:429). Those of modern nations, e.g. the English and Germahs, have also their meaning, but it is more difficult to discover, as these languages do not preserve the roots in so pure a form as Oriental tongues. In early times they were conferred (by the mother, as Gen_4:1; Gen_4:25; Gen_19:37 sq.; Gen_29:32 sq.; Gen_30:18; Gen_30:20 sq.; Gen_35:18; 1Sa_1:20; 1Sa_4:21; comp. Isa_7:14; Odys. 18:6; Eurip. Phaniss. 57; yet also by the father, Gen_16:15; Gen_17:19; Gen_21:3; Exo_2:22; Hos_1:4 sq.; see Tournefort, Voyage, 2:434) sometimes in reference to remarkable circumstances preceding or attending the child's birth, to peculiarities of its bodily constitution, to a wish connected with its future, or as an expression of endearment; sometimes borrowed from religion, and in this case applied both as a pious remembrancer and an omen of good. Sometimes the name had a prophetic meaning (Isa_7:14; Isa_8:3; Hos_1:4; Hos_1:6; Hos_1:9; Mat_1:21; Luk_1:13; Luk_1:60; Luk_1:63). In these classes belong many compounded in Hebrew with יָהוּ יוֹ אֶל (comp. Hengstenberg, Pent. 1:267 sq.), just as the Assyrian, Aramaean, and Phoenician names with Nebo (Nebu), Bel, Baal; the German Gottlieb, Gotthold, Ehregott, Christlieb, etc.; and the Tyrian names, ῎Ασταρτος, Δελαιάσταρτος, in Josephus, Apion, 1:18 (on which see Hamaker, Miscell. Phoenic. page 213; Fromann, De cultu deorum ex ὀνοματοθεσίᾷ illustra. [Altdorf, 1745]). For examples of the first class, see Gen_25:25 sq.; Gen_29:32 sq.; Gen_30:6 sq.; Gen_35:18; Gen_41:51; 1Sa_2:20; 1Sa_4:21; comp. Rosenmiller, Morgenl. 1:139, 173; Seetzen, in Zach's Correspondenz, 19:214; Gesen. Com. in Jes. 1:303; Bohlen, Genes. page 292. Such names take various forms among the Shemitic nations, following in each language the name it applies to God; e.g. Hannibal (חִנַּיבִעִל) and John (יוֹחָנָן); Abibal (אָבַיבִעִל) and Abijah (אֲבַיָּה); Ezrubaal (עֶזְרוּבִעִל) and Azriel (עִזְרַיאֵל). See Ludolf. Histor. AEth. 4:3. 4. The terms of endearment are appropriated especially to girls, and are often taken from the names of valued animals and plants (רָחֵל, Rachel, a sheep; תָּמָר, Tamar, palm-tree; צַבְיָה, Zibia, roe; צפֹּרָה, Zipporah, sparrow; קְצַיעָה, Keziah, cassia). Comp. Hartmann, Pentat. 276 sq. On the transfer of names from animals to children, see Bochart, Hieroz. 1:2, 43; Simonis Onomast. pages 16, 390 sq. At a later period, when a sufficient number of words had become proper names by usage, a suitable choice was made among them, or the child took the father's name (Tob_1:9; Luk_1:59; Josephus, Ant. 14:1, 3; War, 5:13, 2; Euseb. H.E. 1:13, 5), or yet oftener the grandfather's (1Sa_22:9; 1Sa_23:6; 1Sa_30:7; 2Sa_8:17. See Eisner, Observ. 1:176 sq.; Simonis Ononast. V.T. page 17; comp. Eustath. Ad Iliad. 581, 4). This was the case alo with the Phoenicians (see Gesen. Monum. Phan. page 100), and is still with the Egyptians (Descript. de l'Eqypte, 23:59 sq.), Frieslanders, and Danes. Sometimes that of a highly-esteemed kinsman was taken (comp. Luk_1:61; Lightfoot, Hor. Hebr. ad loc.; Rosenmiiller, Morgenl. 5:158). In the Roman period we meet with many persons who were named by prefixing Bar, בִּר, son, after the Aramaean custom, to the names of their fathers; as in the N.T. Bartholomew, Bartimeus, Barjesus, Barabbas. Many of these were originally only surnames, as in Mat_16:17, but by custom the personal name was entirely dropped (as in Arab. e.g. Ibn- Sina). But some Orientals, at the birth of a son, put off their own names, and thenceforth bear that of the child, with the prefix Abu,,father, e.g. Abu-Nausel; comp. Arvieux, Nachr. 2:292. According to Gesenius (Isaiah 1:278), a person in earlier times was sometimes accosted or described as the son of this or that man, in order to disparage him, either because the father was obscure, or because the personal merit of the son would thus be questioned. But, besides, there are many Hebrew proper names which cannot be classed among appellatives; the roots of which, however, have been preserved. These have received proper attention in modern Lexicons. (See Gesenius, Geschichte Hebr. Sprache. On the formation of Hebrew proper names, see Ewald, Ausfuhrl. Lehrb. de Hebr. Spr. page 491 sq.). It must further be observed that
(a) among the later Jews many old names were commonly shortened or otherwise modified in form; e.g. Lazarus for Eleazar. This shortening of names in the N.T. has been examined by Winer (Gram. N.T. page 113 sq.: comp. besides J.C. Mylius, Diss. de varietat. V.T. page 12; Simonis Onomast. V.T. page 12). Aramaean names, also, had crept in among those of true Hebrew origin — as, Martha, Tabitha, Cephas.
(b) After the age of the Seleucide, Greek names came into circulation; as Lysinachus, 2Ma_4:29; Antipater, 1Ma_12:16; Bereniae, Herod (among these must be reckoned Andrew, see Joseph. Ant. 12:2, 2; although Olshausen [Bibl. Comment. 1:321] would refer it to the Hebrew נָדִר, to dedicate); especially those Hebrew names which had been translated in the Greek versions; as Dositheus, Δωσίθεος, 2Ma_12:19; or Theodotos, θεόδοτος, 2Ma_14:19; 3Ma_1:4; comp. the Hebrew גִּבְדַּיאֵל יוֹזָבָד זְבִדְיָה; Nicodemus or Nicolaus, Νικόδημος, Νικόλαος, comp.
בַּלָעָם; Menelaus, Μενέλαος, comp. אוֹנַיָּה, Josephus, Ant. 12:5, 1. Instead of these, a Greek name of somewhat similar form and meaning was sometimes used; as ῎Αλκιμος (comp. אֶלְיָקַים), Ι᾿άσων, etc. Ιησοῦς, Jesus, is also a Hebrew name, approaching a Greek form. SEE JESUS. (On Ο᾿νίας, Σίμων, Hyrcanus, see Simonis Onomast. N.T. page 152.) The custom thus introduced was confirmed by increasing intercourse with the Greeks, and even some Latin names crept into Judaea. The names Philip, Ptolemy, Alexander, etc., were not rare (comp. especially Joseph. Ant. 14:10, 22). Jews took Latin names on various occasions; some, for instance, on emancipation from Ronman slavery. Among Egyptian Jews, Greek names were in use still earlier (comp. Philo, 2:528).
(c) Here we find in part the reason why, ini later times, some of the Jews bore two names at once; e.g. Johannes Marcus, Jesus Justus (Col_4:11). Other occasions were these: Bar was prefixed to the name of the father for a surname, as Joseph Barsabas; or it was acquired on some special occasion, as Simon Cephas or Peter, Joses Barnabas, Ι᾿ωνάθαν Α᾿πφοῦς (1Ma_2:5), Simon Canaanites (comp. also Josephus, War, 5:11, 5), or given to distinguish persons of the same name in one family or neighborhood; a distinction usually made in the Talmud by adding the name of the father, or of a trade or profession; elsewhere by that of one's residence or birthplace, as Mary Magdalene, Judas Iscariot. A complete catalogue of all the proper names used by Jews is given by Hiller, Onomast. Sacrum (Tubing. 1706); J. Simon, Onomast. V.T. (Hal. 1741), in connection with his Onomast. N.T. et libr. V.T. apocrapha (ibid. 1762); comp. B. Michaelis, Observatt. philol. de nomin. prop. Hebr. (Hal. 1729), and his Diss. nomina qucedam propr. V. et N.T. ex virilib. in mulietria, etc., versa suo restituens sexui (Hal. 1754); Potts, Sylloge, 7:26 sq. There is a useful catalogue of Phoenician and Carthaginian proper names in Gesenius, Monumenta Phen. page 395 sq.
(2.) The name was naturally given for the most part by the parents, but sometimes a number of their kinsmen and friends would agree in bestowing one; as in Rth_4:17; Luk_1:59. Not seldom in the course of life this was changed for a new name which was full of significance among those who gave it; or was at first added to the original name, and gradually took its place. The latter happened with Cephas (Peter) and Barnabas. But princes often changed their names on their accession to the throne, as the popes do now (2Ki_23:34; 2Ki_24:17); comp. Joseph. Ant. 16:9, 4; Justin, 10:3; Ctes. Pers. 56; Ludolf, Histor. AEthiop.; Paulsen, Regier. d. Morgenl. page 78. This was done even in the case of private persons on entering upon public duties of importance. See Num_13:16; comp. Joh_1:42; Act_4:36. This is still customary with monks on taking the vows of cloister life. To this head must be referred also the incident in 2Sa_12:25, where the prophet Nathan, on assuming the charge of Solomon's education, gave him the name Jedediah. So in reference to important epochs in life (Gen_32:28; comp. Gen_17:5; Gen_17:15; Jdg_6:32). The appellation Boanerges, which Jesus gave to James and John (Mat_3:17), seems not to have been a permanent name, but simply the expression of an opinion as to their talents and disposition. In Gen_41:45; Dan_1:7; Dan_5:12, the change of name takes place, not so much in reference to the change of circumstances or occupation as because Joseph and Daniel were in lands where their fbrmer Hebrew names were not understood or not readily pronounced. On the change of Saul's name to Paul, SEE PAUL. Comp. Harmar, Observ. 3:368; J.H. Stuss, De mutatione nomtin. sacra et profana (Goth. 1735), 3:4; Hackett, Illust. Script. page 83; Thomson, Land and Book, 1:179; Noldeke, Hebr. u. Arab. Eigennamen, in the Zeitschr. f. deutsch. morgenl. Gesellschaft, 1861, page 806. SEE PROPER NAMES.

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