Hebrew Names
To the philosopher a name is an artificial sign consisting in a
certain combination of articulate sounds, whereby a particular
class of people are wont to designate one thing and distinguish it
from all others. If the name conveys an idea, it is merely because
of a wholly artificial relation once arbitrarily established
between the name and the thing it stands for. Primitive people,
using a language as it is handed down to them without inquiring
into its origin, are included to make much of names. This is true
of the old Semitic peoples, especially of the Hebrews. All Hebrew
names were supposed to bear a significance, as originally
individual subjects were called by a name expressive of some
characteristic, e.g., Edom, red; Esau, hairy; Jacob, supplanter.
They were carefully and solemnly selected, especially personal
names. Leaving aside cases where the name was Divinely given
(Abraham, Gen., xvii, 5; Isaac, Gen., xvii, 19, Ismael, Gen., xvi,
11; John, Luke i, 13; Jesus, Matt., i, 21; etc.), the naming of a
child usually devolved upon the parents, and, it appears,
preferably upon the mother. The women of the family (Ruth, iv,
17), or the neighbours (Luke, i, 59), talked over the name to be
given. The name seems to have been given ordinarily at the time of
the birth; but at a late period the day of circumcision was more
usual (Luke, i, 59, ii, 21). Of the customs connected with the
naming of cities we know nothing, except what may be gathered from
the names themselves, and what is said of a few cities named after
their founders and conquerors (Gen., iv, 17; Num., xxxii, 42;
Deut., iii, 14; Jos., xix, 47, etc.).
So intimate was the relation conceived to be between the
individual and his name, that the latter came frequently to be
used as an equivalent of the former: "to be called" meant "to be",
the name being taken to be equal to the object, nay, identical
with it. Nothing is more eloquent of this fact than the religious
awe in which the Hebrews held the name of God (see JEHOVAH).
Similar notions prevailed with regard to all proper names. Nor
were the Hebrews an exception: all Semitic peoples, and, to some
extent, all primitive peoples shared the same belief. This is why
the study of these names is looked upon by students of history as
a sort of key to the knowledge of the religious and social
conditions of these peoples. We shall here discuss only Hebrew
names:
I. Divine Names
II. Personal Names
III. Place Names
I. DIVINE NAMES
Yahweh
Jehovah (q.v.), the traditional form of this name in Western
languages, is based on a misunderstanding of the Massoretic
vocalization. The name Yahweh, of which an abbreviated form, Yah,
and a spelling, Yahw, seem to have been popular, is derived
doubtlessly from the verb hayah "to be", and is best translated by
"he is". 'El, which is found among all Semitic peoples (Phoen.,
Arab.: 'El; Assyr.: Il, Ilu; Aram.: 'Alah), is in the Bible,
appellative in most cases, but was certainly in the beginning a
proper name (so, e.g., in Gen., xxxi, 13; xxxiii, 20; xlvi, 3).
Its etymology is to the present day a much mooted question: some
derive the word from a root 'wl, "to be strong", others from y'l,
which might connote the idea of "being the first" others finally
from 'lh, by which, at an early stage of the development of the
Semitic languages the idea of mere relation (esse ad) was
conveyed. According to the first two opinions, the name is
intended primarily to express the superiority of the Divine
nature, whereas, according to the third, God is 'El because He is
the term of the aspirations (finis) of mankind. Closely related to
'El are the names 'Eloh and 'Elohim, sometimes used as
appellatives, but more frequently as proper names. The plural form
of the latter to some extent still puzzles grammarians and
students of the religious belief of the Hebrews. We need not dwell
upon the many cases where 'El and 'Elohim are used as
appellatives, either by themselves, or as parts compound names
such as 'El Roy (the God of the apparition), 'El 'Olam (the
Eternal God), 'El 'Elyon (the Most High God), 'Elohe Sebaoth (God
of Hosts), etc.
Shadday
As to the name Shadday -- which is found sometimes alone, and at
oher times in connection with 'El ('El Shadday) -- it was
originally an adjective conveying possibly the idea of fecundity
(Gen., xvii, 1; xlix, 25) or of highness (Ps., xci, 1); at a later
period the Prophets, in order to emphasize their threats of divine
punishment, spoke as if the word were related to shadad, to
"devastate"; but the people at large, unmindful of these
etymological niceties, used Shadday merely as a substitute for
'El, perhaps with the special connotation of "Almighty".
II. PERSONAL NAMES
Personal names are either purely Hebrew or hebraicized. To the
latter category belong not only (passing over foreign names as
Teglathphalasar, Assuerus, etc.) Babylonian (Daniel-Balthassar)
and Persian (Hadassa-Esther) names assumed by some persons of
Hebrew origin living in far-away countries, and the Greek and
Latin names in use among Jews of later times conjointly with their
Hebrew or Aramaic names (John/Mark; Saul/Paul, etc.,) but also
certain very old names which were handed down by tradition, such
as Cain, Abel, Noe, Abraham, etc., and treated by the sacred
writers as Hebrew words. There is scarcely any doubt but that in
passing from one language to the other these names were altered to
some extent; and as the etymological explanation pretends to
interpret the Hebrew form, the meaning arrived at can hardly be
more than fanciful. It is from the original language of these
names that their meaning should be sought (so Abram and Abraham
may be explained from the Assyr. Abi-ramu, or Abi-rame, "my father
loveth"; Sarai and Sara from Sharat, "the great princess"; Lot
from Latu, or La'itu, "the consumer"; from the Egyptian might be
explained likewise a few names, e.g., Moses, "the child", etc.).
Of the pure Hebrew names some are simple and others compound.
Simple names appear to have been more frequent in early times, but
some are in reality hypocoristic, i. e., abbreviated forms of
compound names as Saul (asked), David (beloved) Nathan (he gave),
etc., which were probably combined with a Divine name, Yah or 'El.
Simple Names
Of the simple names a few seem to have been suggested by
particular circumstances attending the child's birth: e.g, Jacob
(the supplanter), Joseph (possibly an hypocoristic name: "Whom God
added" -- Eliasaph was at one time a favourite name for the
youngest son in a family). A large class of proper names for men
and women is made up of adjectives denoting personal
characteristics. Here are a few instances: Acan (afflicting),
Achaz (possessor), Agar (wanderer), Amos (strong), Amri
(eloquent), Aod (praising), Asaph (gatherer), Aser (happy), Asir
(captive), Ather (bound), Azbai (dwarf), Balac (vain), Baruch
(blessed), Cetura (sweet-smelling), Dalila (yearning), Doeg
(anxious), Edom (red), Esthon (women-like), Gaddel, Geddel (tall),
Gedeon (destroyer), Heled (fat), Job (ruthlessly treated), Laban
(white), Manahem (consoler), Nabal (fool), Nachor (panting or
snoring), Nahum (comforter), Noemi (pretty), Omri (tiro, awkward),
Ornan (nimble), Ozni (long-eared), Phesse (lame), Ruth (friend),
Sepho (bald-headed), etc.
Names of animals and plants were at the same period not
infrequently given to persons both by the Hebrews and by their
neighbours, the Chanaanites and others. Among the names of animals
assumed as proper names, we may mention: Achbor (mouse), Aia
(vulture), Aran (wild goat) Caleb (dog), Debora (bee), Eglon
(calf), Gaal (beetle) Hagaba, in N.T. Agabus (locust), Hulda
(weasel) Jahel (chamois), Jonas (dove), Nahas (snake), Ozi (goose-
like), Rachel (ewe), Saphan (coney), Sebia (gazelle), Sephora
(little bird), Sual (jackal) Tabitha (Aram., gazelle), Tola
(worm), Zeb (wolf).
Of the names of plants, apparently less frequently used than those
of animals, here are a few instances: Asena (bush), Cassia (a kind
of balsam tree), Cos (thorn), Elas (oak), Elon (terebinth),
Hadassa (myrtle), Oren (pine), Susan (lily), etc. Some modern
scholars explain the relatively frequent recurrence of these two
kinds of names among Palestinian populations as remants of
totemism which, these scholars maintain, prevailed in early times.
This is hardly the place to discuss such a question. It is
illogical to extend to all primitive peoples religious conceptions
observed in some few; were we to yield to the fascination for
totems which prevails among some writers, we might consider as
traces of totemism such English names as Fox, Wolf, Hawthorne, and
the like. Granting even that the names mentioned above are
unmistakable signs of totemism among the early populations of
Palestine, it would by no means necessarily follow that these
names manifest the prevalence of the same religious ideas among
the Hebrews. Hebrew was not the primitive language of the
descendants of Abraham, they having adopted it from the natives of
the land of Chanaan; naturally along with the language they
adopted certain of their modes of speech.
Sometimes names of things, also of natural phenomena, even (though
rarely) abstractions, and words referring to trades or avocations
were taken as proper names. Of the latter class we have for
instance: Abdon, Obed (servant), Amon (architect), Berzellai
(blacksmith), Charmi (vine-dresser), Somer (watch-man), Zamri
(singer); of the former: Agag (fire), Ahod (union), 'Amos (burden)
Anna (grace), Barac (lighting), Bezec (thunderbolt), Cis (straw),
Core (frost), Ephron (dust), Hon (strength), Mary (stubbornness,
disobedience, see Num., xii), Naboth (fruit), Ur (light), Samson
(sun), etc.
Compound Names
Compound personal names are so numerous that only a few main
points concerning them can be touched on here. First comes the
question of the exact meaning of these names. Although the sense
of each part separately is usually clear enough, yet that of the
compound is not. The difficulty is to decide whether these parts
are in genitive relation, or in relation of subject to predicate
(the verb in the latter case being understood). In certain names,
no matter which view is taken, the meaning remains practically the
same; it is immaterial whether "Eliezer" be interpreted "God of
help" or "God is help"; but with names like Abinadab, the
difference in both constructions becomes marked, for "Father of
generosity" is by no means equivalent to "my father is generous".
Since no rule for all cases is available, for the sake of
clearness it will be well to divide compound names into three
classes:
(1) Names having as one of their component parts a term connoting
either kindred (father, son, etc.) or accidental relations (e.g.,
servant);
(2) Names (known as theophorous names) containing a Divine
element;
(3) Names including terms both of kindred and Divinity.
(1) There is no doubt but that only a genitive relation will
explain names having as their first element Ben (son) Bath
(daughter), Ebed or Obed (servant). Thus Benjamin is to be
interpreted "son of the right hand"; Bethsabee, "daugter of the
oath"; Obededom, "servant of Edom". Names in which the element is
Ab (father), Ah (brother), Amm (uncle by the father's side) are to
be considered sentences, for such names are applied equally to men
and women -- names such as Abigail, Abisag, etc., if they meant
"father of joy", "father of error", would be most unsuitable for
women. The name Achab some regard as a possible exception to this
rule (it might then be interpreted "as the brother of the father"-
-uncle); whether this exception is warranted remains
problematical. As to the letters i and u frequently introduced
after thet first element of this class of names (Abi, Achi, Ammi)
it seems rather a connecting vowel than a personal suffix.
(2) Theophorous names were at all times widely used among Semitic
peoples. To limit ourselves to names found in the Bible, although
names including the Divine element Yah, or Yaho, are by far the
more numerous, yet they were not in use as early as those formed
with 'El. These names have for their other component element
either a verb or a noun. In the former case, the Divine name is
the subject of the verb (Elisama, "God heard"; Jonathan, "Yahweh
gave"); in the latter the Divine name may be regarded again as the
subject, and the noun as the predicate, (Elisua, God is
salvation". Not only the name of the true God, but also names of
some of foreign deities, especially Adon, Baal, Melek, entered
into the composition of names taken by Hebrews at a period when
the relations of God's people with their neighbours were most
intimate. Naturally such names are to be interpreted in the same
manner as those including Yah or 'El. Hence Adonizedec shall be
understood "Adon is justice", etc.; but Esbaal can hardly mean
anything else than "man of Baal". In this connection it is
noticeable that at a later period abhorrence of these foreign
deities prompted first the reading, and soon afterwards the
writing of Bosheth (shame) in places where originally the text had
Baal (lsboseth, for Isbaal). Moreover, it matters not, in
theophorous names, whether the Divine element stands in the first
or in the last place (theophorous names have among western Semitic
peoples only two component parts, contrary to the Assyrian and
Babylonian use): for Nathan-El is equivalent to El-Nathan, Josue
to Isaias, etc.
Not unfrequently two Divine names are united to form a compound,
as in Joel, Elimelech, etc. In these cases it is clear that we
should see a sentence expressing an act of faith in the divinity
of the god the subject of the sentence. Accordingly Joel will be
interpreted "Yahweh is God", and Elimelech "Melech is God". 0n the
other hand, Adonias and Malachias cannot mean "Adon is Yahweh" or
"Melek is Yahweh", because, unlike 'El, Yah is never appellative;
in these words, Adon, and Melek are common nouns, and the
compounds are equivalent respectively to "Yahweh is master" and
"Yahwveh is king".
(3) The rules for interpreting the above classes of compound names
are equally applicable to those made up of a word denoting
relationship and a word denoting divinity. If the first part of
these names be Ben, Bath, Bar (Aram., son), Ebed, Ish (man), a
genitive relation may be understood to exist between it and the
second part, thus Benadad or Barhadad stands for "son of Hadad";
Abdeel for "servent of God"; Esbaal for "man of Baal". On the
Other hand, if the first element be Ab, Ah, Amm or the like it
seems that the relation to the Divine name should be regarded
rather as one of predicate to subject. It is clear that the
interpretation indicated here is the right one, for otherwise some
names would convey absurd meanings: surely Abia, Abiel, Abbaal,
Ammiel, cannot mean "father", "uncle", "of Yahweh", "of God", "of
Baal." There might be no objection, absolutely speaking, in words
like Achiel, Achia, being undershoud "brother of God", "of
Yahveh"; but it is hard to believe the sense could be, as it is,
different when the elements appear in the reverse order, as in
Joahe.
From this rapid survey, it appears that students of the history of
religions may find in Hebrew proper names ample material for
deductions concerning religious belief and the theology of God's
people. Not to mention what has been hinted at concerning the
influence of Channanite idolatry, and passing over the preference
given to the Divine name 'El in earlier times, a fairly complete
knowledge of the attributes of God may be gathered from divine and
theophorous names. Yahweh "He whose essence is to be", is God,
that is to say, the term of every being's aspirations ('El); He is
Most High ('El 'EIyon), eternal (El Olam), perfect (Joatham), and
worthy of all praise (El-uzai) and glory (Jochabed). His eyes
behold everything ('El Roy); His knowledge comprehends all things
(Eliada, Joiada), and all things are ever present to His memory
(Zacharias). He is all-powerful ('El Shadday), and in Him all
things acknowledge their founder (Eliacim, Joiakim, Joakin) and
their upholder (Joram); to Him they are indebted for their
increase (Eliasaph), their beauty (Elnaim, Joada) and their
strength (Eliphaz, Eliel). His generosity (Jonadab) prompts Him to
communicate His gifts (Joas, Jonathan, Jozabad, Johanan, John) to
creatures. To men in particular He is a father (Abias, Abiel,
Joab), and a brother (Achias, Achiel): He loves them (Elidad).
Being merciful (Jerahmeel), He lends a willing ear to their
prayers (Elisama); He is their master (Adonias), their king
(Malachias), their defender (Jorib), their help (Eleazar,
Eliezer), their savior (Josue, Jesus, Isaias), their protector in
distress (Elisaphan, Elisur, Eliaba); from him proceeds all
justice and justification (Josedec); in the end, He shall be their
judge (Josaphat); from Him also shall they receive their reward
(EIiphaal, Eliasub, Elihoreph).
III. PLACE NAMES
When we speak of Hebrew names of places in Palestine, it should be
borne in mind that many of these names, like the towns and
villages they designated, were in existence long before the
Hebrews settled there, and even before any records mentioning
places in Palestine were written (Inscr. of Thotmes III, about
I600 B.C.; El-Amarna letters, about 1450 B.C.). Nevertheless we
are justified in considering these names as Hebrew, since Hebrew
is the Chanaanite language of the early inhabitants of Palestine,
adopted by the Israelite conquerors.
In all countries, many names of places have been suggested by the
topogaphy. The Palestinians named certain towns Rama, Ramath,
Ramatha, Ramathaim for the same reason we would name them
"Height"; they said Gabaa, Geba, Cabaon, as we would say "Hill",
their Sela (Petra) would be our "Cliff", what we might style our
"Hollow" they called Horen or Horonaim. They had their Lebanon as
we have our "White Mountains"; and where we would say "Blackrock"
, they said Hauran; the names of some of their rivers: Jordan,
Cedron, Sichor, resemble our "Rapids", "Dusky", "Blackwater".
Argob means a lay of rich soil, Horeb or Jabes, dry lands;
Accaron, "Bad Lands". "Spring" and "Well" were then as now a
prominent element in compound names of places (hence, Endor,
Engaddi, etc., ; Beroth, Bersabee, etc.,) to a native of the Holy
Land, Hamrnath, Hamman sounded like "Hot Springs" to us. A large
proportion of compound names are made up of Hasor (enclosed
settlement), Cariath, Ir, Qir (city) Beth (house), and another
element the origin of which is not always obvious (Carinth-Arbe,
Bethlehem). Sometimes also the locality derived its name from some
vegetable product: Abel (meadow), Atad (some kind of Rhamnus),
Baca (mulberry-tree), Abel-keramim, Bethacarem, Escol, Sorec
(vine), Dilan (cucumber); Ela, Elath, Elim, Eloth, Elon (oak and
terebinth); Gamzo (sycamore); Luz (almond-tree); Mount Olivet;
Remmon (pomegranate); Rithma (broom); Samir, Bethsetta (acacia);
Bettaffua (apple tree); Thamar (palm-tree).
Places named after animals are not rare in Palestine: Acrabim
(scorpion) Aialon (stag), Arad (wild ass); Eg!on, Eglairn (calf);
Ephron, Ophra (gazelle); En-gaddi (kid); Etam (hawk); Bethhagla
(partridge); Humta (lizard); Lais, Lebaoth (lion); Irahas (snake),
Beth-nemra (leopard); Para (cow); Seboin (hyena); Hasar-sual
(jackaI); Hasar-susa, -susim (horse); Telaim, Bethear (lamb); Zora
(hornet); etc.
An important and interesting class of topographical names have
reference to the religious practices of the early inhabitants of
Chanaan. Such cities as Bethsames, Ensemes, the various Hares
clearly owed their names to their being given up to sun-worship;
likewise such names as Sin, Sinai (Babyl. Sin, i.e., Moongod), and
Jericho, tell us of places consecrated to the cult of the moon.
Many were the cities and mountains dedicated by the Chanaanites to
the various Baals. Even Babylonian gods possessed shrines in
Palestine: the names of Mt. Nebo, Nebo of Moab, Nebo of Juda
(Esd., ii, 29), are of thernselves very suggestive; Anath, the
female companion of Anu, gave her name to Beth-Anath, Beth-Anoth,
Anathoth; Bel was honoured in Ribla (Ar-bela); Ishtar in Astaroth,
Astaroth-carnaim, Beestera; the name Beth-Dagon needs no comment.
Finally a certain number of distinctly Hebrew names, which either
superseded older ones, or were given to localities before unnamed,
have a special interest because they took their origin from events
enshrined in the memory of the Hebrews. Bersabee recalls the
league of Abraham and Abimelech (Gen. xix, 20); Eseq, the quarrel
of the herdsmen of Gerara with those of Isaac (Gen., xxvi, 20);
Bethel, the vision of Jacob (Gen., xxviii, 17); likerwise the
names Abel- Misraim (Gen., i, 1I), Mara (Ex., xv, 23), Massa,
Meriba (Ex., xvii, 7), Thabeera (Num., xi, 3), Horma (Num., xxi,
3), Galgala (Jos., v, 9), Bokim (Judges, ii, 5), Abenezer (1
Kings, vii, 12), Pherez Oza (II Kings, vi, 8), etc., were for the
Hebrew people so many records of the memorable past. And this
custom of renaming places in commemoration of momentous facts
persisted until the times of the New Testament, as we gather from
the (Aramaic) name Haceldama (Matt., xxvii, 18; Acts, i, 19) given
to the potter's field bought with blood-money.
CHARLES L. SOUVAY
Transcribed by Joseph P. Thomas
Dedicated to Mary Augustine
From the Catholic Encyclopedia, copyright � 1913 by the
Encyclopedia Press, Inc. Electronic version copyright � 1996 by
New Advent, Inc.
Taken from the New Advent Web Page (www.knight.org/advent).
This article is part of the Catholic Encyclopedia Project, an
effort aimed at placing the entire Catholic Encyclopedia 1913
edition on the World Wide Web. The coordinator is Kevin Knight,
editor of the New Advent Catholic Website. If you would like to
contribute to this worthwhile project, you can contact him by e-
mail at (knight.org/advent). For more information please download
the file cathen.txt/.zip.
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