Jewish name

The Jewish name has historically varied, encompassing throughout the centuries several different traditions. This article looks at the onomastics practices of the Jewish people, that is, the history of the origin and forms of proper names.

History

Early Biblical Era

The name conferred upon a person in early Biblical times was generally connected with some circumstance of that person's birth—several of Jacob's sons are recorded as having received their names in this manner (Genesis 30). Generally, it was the mother who chose the name, as in the case of Jacob's sons, but there were occasions on which the father chose the child's name, such as in Genesis 16:15, 17:19, and 21:2. Occasionally, persons other than the parents were the name-givers, as in the cases of Moses ( Exodus 2:10) and Solomon ( II Samuel 12:25).

It appears to have been the custom in early Biblical times to confer a name immediately upon birth, but in later periods a name was given to a boy at circumcision (compare Luke 1:59 to 2:21). Before the Babylonian exile, it was not common practice to name children after their relatives, even in the royal family—none of the twenty-one kings of Judah was named after a predecessor, or after David, the founder of the dynasty. On the other hand, a son of Jonathan and of King Saul were each named Meribaal (II Samuel 21:7 and following). Instead of repeating the exact name of an ancestor, however, it was customary to make use of one of the elements of the family name. Thus, Ahitub has two sons, Ahijah and Ahimelech. Three of Saul's family members have the element ''ba'al'' (in the altered form ''bosheth'') in their names. As a consequence of this avoidance of repetition, a single name was as a rule sufficient to identify a person. It became traditional to identify a son by his father's name and a chosen name, like Jaazaniah ben Shaphan (Ezekiel 8:11) only in later years of Hebrew history.

Significance

It is probable that, as in other ancient societies, a name carried spiritual significance. A large majority of the 2,800 personal names found in the Hebrew Bible (shared among about 15,000 persons) convey a specific meaning. The meanings of the remainder have been obscured either through textual corruption or insufficient current understanding of comparative philology. In addition, a considerable number of these names are probably eponyms. There is little doubt that this applies to the names of the Israelite clans, each of which was assumed to be descended from the descendants of Jacob, described in Numbers 26.

Names may be derived from the order of birth, as in the cases of Akkub and Jacob, whose names probably mean "posthumous." Jephthah implies "first-born", as does Becher, while names like Manasseh, Nahum, and Nehemiah refer probably to children who have come to take the place of others that have died in childhood. The idea of relationship is expressed in Ahab, probably originally Ahiab (Jeremiah 29:21).

Personal peculiarities may give rise to a name, as Laban ("white", or "blond"), Gideon ("maimed"), or Harim ("with pierced nose"). Personality may be referred to, as in the names Job ("assailant") and Barak ("lightning"). There are no occupational names in the Bible corresponding to Anglo-Saxon names like Smith of England or Müller of Germany, but names taken from objects are found, especially among females. The name Rebecca (''Rivka'') seems to be derived from a sheep-rope, Peninnah from pearl, and Keren-happuch from a box of face-paint. Abstract names seem to have been given primarily to women, such as Manoah ("rest") and Michal ("power").

Jacobs gives eighty-four names (applied to 120 different persons) derived from animals and plants. Leah is generally known as a word for cow, and Rachel for ewe (appropriate since both are considered matriarchs). Oreb") and Ze'ev (" wolf") were princes of the Midianites (although Ze'ev was also an appellation of Benjamin), and Caleb ("the dog") was the founder of the chief Judean tribe. Achbor ("mouse") and Shaphan ("coney") also occur. Jonah is the equivalent of " dove", Zipporah of "bird", and Deborah of "bee." Esther's Jewish name, Hadassah, means " myrtle." Citing these animal-inspired names, Robertson Smith and others have attempted to find evidence of totemism among the ancient Hebrews.

Other Jewish names taken from animals include Ari (lion), Ariel means ("God is my lion"), Dov (bear), and Tzvi or Zvi (gazelle).

Compound names

A distinctive characteristic of Bible onomastics is the frequency of composite names, which form at times even complete sentences, as in the case of Isaiah's son Shear-jashub ("the remnant shall return") and Hephzibah ("my pleasure is in her"). Sometimes these composites have a preposition as their first element, as Bishlam (= "with peace"; Ezra 4:7) and Lemuel ("belonging to God"; Proverbs 31:4); but in the majority of cases these composite names are theophorous, referring to, or actually mentioning, the Deity, either by the name of YHWH or by the name of El. The specific name of the Hebrew God appears at the beginning as ''Jo-'' and at the end as ''-iah''; thus, ''Jonathan'' is a doublet of '' Elnathan'', and '' Joezer'' ("YHWH is help") is the same as '' Joazar'' ("YHWH has helped"). A whole theology may be deduced from the large number of Biblical names referring to acts, actions, and attributes of the deity; thus: YHWH "gives" (Elnathan, Jonathan, Nathaniel); "increases the family" ( Eliasaph, Joseph); "is gracious" (Elhanan, Hananeel, John, Hananiah); "has mercy" ( Jerahmeel); "blesses" ( Barachel, Berechiah); "loves" (Jedidiah, Eldad); "helps" ( Eleazar, Azareel, Azariah); "benefits" ( Gamaliel); "holds fast" ( Jehoahaz, Ahaziah); "is strong" ( Uzziel, Azaziah, Uzziah); "delivers" ( Elpalet, Eliphalet); "comforts" (Nehemiah); "heals" ( Rephael); "conceals" ( Elzaphan, Zephaniah); "establishes" ( Eliakim, Jehoiakim); "knows" ( Eliada, Jehoiada); "remembers" (Zechariah); "sees" ( Hazael, Jahaziel); "hears" (Elishama, Hoshama); "answers" (Anaiah, Ananiah, Janai); "speaks" ( Amariah); "is praised" ( Jehaleel); "is asked" ( Shealtiel); "comes" ( Eliathah); "lives" (Jehiel); "exalts/uplifts" ( Jeremiah); "thunders" ( Raamiah; Nehemiah 7:7); "gladdens" ( Jahdiel, Jehdeiah); "judges" ( Elishaphat, Jehoshaphat, Shephatiah, Daniel); "is just" ( Jehozadak, Zedekiah); "is king" ( Elimelech, Malchiel); "is lord" (Bealiah); "is great" ( Gedaliah); "is perfect" ( Jotham); "is high" ( Jehoram); "is glorious" (Jochebed); "is incomparable" ( Michael, literally "who is like God?")

Besides these distinct names of God other divine names are used, as '' Adoni'' in Adoniram, and ''Melech'' in Nathan-melech and Ebed-melech, and Baal in Esh-baal (changed for special reasons to Ishbosheth). In some cases names of relationship seem to be used as applied to the Deity (compare Abiel, Abijah, and Abimelech, signifying in each case the fatherhood of God), and in this way Abinadab would correspond to Jehonadab and Abiezer to Eliezer. The same applies to the elements ''aḥ-'' ("brother") and ''amm-'' ("uncle"). As, however, some of these words are applied to families, not individuals, the whole must be taken as a sentence: Avihud means "my father is glorious" (referring to God). On the same principle it must be assumed that some verbal names are theophorous, and refer to the action of the Deity, Nathan being the abbreviation of Elnathan ("God gives"), Shaphat of Jehoshaphat ("God judges"). Thus Ahaz appears in a form corresponding to Jehoahaz in an inscription of Tiglath-Pileser III. Many of the theophorous endings are contracted into ''-a'', ''-i'', or ''-ai'', as in Shebna, Hosa, Talti

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