Naam Names

NAAM NAARAH salvation not only remained a secret hidden throughout the ages before the life and death of Christ (Rom. 1625). it remains so for unbelievers to this day ; and many details connected with it, such as the problem of the hardening of Israel, are hidden even from believers for the most part (Roni. 11 25) ; he who by the spirit of God has become acquainted with them must exercise prudence in communicating the gnosis thus gained; he must impart it only to such ns are ' perfect ' (I Cor. 2 6 8 ) , to those who from being tabes in Christ have grown u p to be veritably spiritual men ( 3 1 ) , and instead of milk can endure strong food (32 ; see GNOSIS).

Lightfoot 1 justly observes that the apostle has borrowed from the terminology of the ancient mysteries not only the word 'mystery' ( p u r r r ~ p r o v ) but also 'perfect' (r&iac Col. 128), 'instructed' &urirrBar,'Phil. 4 12) 'sealed' (rr+pay&Bar Eph. 113); the references could be mhtiplied, and at least ;ne ex; pression added to the list--'present you ai a pure virgin ( rapaonj r raL +p& rap8Cvov iymjv)of ?Cor. 112. It does not seem, however, to the present writer that in making use of these figures Paul is deliberately uttering a paradox, i n so far as what elsewhere W ~ F called a mystery was kept closely confined to a narrow circle, whilst the Christian mysteries are freely imparted to all. True, Paul had the desire to bring the gospel to all, and that no one should be left outside in the darkness ; but for the terrible chasm between his ideal and the reality he consoles himself like Philo with the lofty feeling of belonging to a community, small, indeed, but possessed of unutterable secrets ; and just as he is still a gnostic, though confessing the imperfection and transitoriness of his gnosis as compared with that of the corning age, so he is not without a real intention-to be explained by the current tendencies of his time-of still maintaining 'the

N NAAM (Pp!, ' pleasant ' ? NOOM [BLIP N&&M [A]),

a son of Caleb and brother of nhm+y--i.e., bans. Jerahmeel (D and y confounded), I Ch. 4 15f: In I Ch. 4 19 we meet with Naham, and in Gen. 36 13 with Nahath ; the three clan-names may have the same origin. See

NAAMAH (nQqJ, 'pleasant,' 67). I. Daughter of Lamech, Gen. 422 (vocpu [AE], +pa [L] ; vuupu Jos. ; Noema. cod. Am. Noemnu). See CAINITES, § 9 # n. 4 , but observe that if ' Lamech ' is really a mutilated form of ' Jerahmeel,' ' Naamah' is probably a clan-name (cp

2. An Ammonitess, mother of Rehoboam, I K. 1421 31 (pcaaxay [B], vaafia [A], vaava [L]. Nuamn; in 531 6"' omits clause), z Ch. 12 13 (vooppa [BA], vaapa [L] ; Nuamn). It is questioned whether ' Ammonitess ' is not due to a scribe's error ; Naamah may have been the true name of the ' Shunammite ' ( I K. 13). See REHOBOAM,

NAABIAE (71?222), a town in the lowland of Judah, Josh. 1 5 4 1 (vwpav [B], vwpa [A], vopa [Id]). 6" suggests Naaman, and this we might identify with N(u)mBna or with NBmHna in the name-list of Thotmes 111. (nos. 83f:; RPi"), 549), which Maspero and Tomkins connect with Der Na'am5n and 'Arak Na'amBn respectively. The place was certainly in SW. Pales- tine, and near MAKKEDAH (4.v.). Warren ( P c F 2 4 0 3 ) thinks of Na'aneh, 5 ni. NE. of el-MughBr ; but the

67, perhaps derived from a divine name, see ADONIS : Gen. 46 21 voepav [ A ] , porp. CUI , voepp. [LI; Nu. 2640 [+.+I, voepaua [ B I , voepa [AI, -Y [FLI ; I Ch. 8 4, voopa [ B l , p a a p a v [AI, vapeL [LI ; v. 7, voopa [BA], vaapav [L] ; the patronymic is Namite, 'pp!, but

NAAMAN i., end. T. K. C.

NAAMAH ii. ).

SHULAMMITE. T. K. C.

resemblance of the names is slight. T. K. C.

NAAMAN ( ] Q X l J , 'pleasant,'

Sam. '3~91: Nu. 26 40, voepav[e]r [Ba mg. inf. A F L ] ) . I. A Benja- mite clan, ,son ' of Benjamin in Gen. 46 ZT [MT], hut of Bela b. Benjamin in Nu. 2640 [441 I Ch. 84, and in Gen. 46 21 Q5 (see

JQZZ 11 108). Possibly to be grouped with the name NAHAMANI ~. (p.8.) ; cp N A A M .

2. ( NANMAN [BA], NEEM. [L]), general of the king

1 S f . Paul's Ejistks to fhe Cor. and Philenz.P), 1882, PP. 167.8

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idea of secrecy or reserve' in connection with his exposition of the truths of the gospel.

The words, so free from paradox, of Clement of Alexandria (Protuept., § IZO), on the true holy mysteries, are conceived entirely in the spirit of Paul. The mysteries are not themselves the last word, the thing which permanently remains ; but it is only through the mysteries, and through knowledge of them, that entrance can be gained into the eternal light.

At a later date the sacraments of the Church, especially Baptism and the Lords Supper, came to be com- 5. Later. pared to the ancient mysteries, and, indeed,

the word mystery ultimately came to be applied exclusively to these ; but not a trace of this is to be found in the NT. The apostle who in I Cor. 1 1 4 3 so eagerly and joyously affirmed that Christ had sent him not to baptize, hut to preach the Gospel, certainly did nothing to promote any tendency that may have existed in his day to regard the sacramental acts of the Church as in any way resembling certain ceremonies of initiation observed in heathen mysteries ; with him acts of worship are never mysteries.

See G. Wobbermin, Religionsgesch. Sfudien . . , eur Frags der b'teirrflussung des Urchristenthunzs durch das antike Mysferienwesen 1896; and for the mysteries in general, see Rkville, La ReL'B Rome sous Zes .S&*&es, 1886, 5 7 ; Cheetham, The Mysteries, Pagan and Chnsfian, 1897. A. J.

MYTILENE. In N T spelled MITYLENE (4.v.).

of Syria, miraculously healed by Elisha of his leprosy, zK .5 (see LEPROSY). W e hear of his successes as leader of the Aramzan troops (v. I ) ; of his easily ruffled temper (v. I I J ) ; of his deference to wise counsel even when offered by subordinates (v . r 3 J ) ; of his gratitude to Elisha (vv. 15 23) ; and of his new-born conviction that there was no god worthy of the name in all the world but Yahwe (v. 15). Being compelled officially to visit the temple of RIMMON (p.v.), and there to prostrate himself, he asks indulgence of Yahwe's prophet. His private worship shall be reserved for Yahwe, and since Yahwe is specially the god of Canaan, he begs that he may take home two mules' burden of earth, that he may offer sacrifices to Yahwe on Canaanitish soil. Elisha, with his 'Go in peace,' implicitly grants his request, and, according to EV, he departed &m him (Elisha) a little way' (v. 19). This, however, is a poor close of the section. The text is corrupt (cp Klo.), and the right reading seems to be 'with a possession of. Israelitish earth. ' That Naanian journeyed home with his mules' burdens, the narrator certainly meant to say.

The supposed word nil3 is reaily non-existent (on Gen. 35 16 487, see RACHHI.). 65" reproduces it as 8+paBa; @L as ~ a , 6 p a B a ; @A has in v. 19, xa i d r ~ h 8 r v dr' aGro6 dab r i c IrrfppqA. The latkr reading cannot be entirely right ; hut ' land of arael' is a contribution to the probably true reading, which we take to be !x,O@; Y?? n!??? hK3 p>:>. Klo., less probably, ' W , p ~ p 133 i n m p$;>, 'and he carried away from him about a "cor" of (lit. out of) the earth of Israel.' It is not surprising that &5L seeks to soften the shock to the reader of v. 18 by r p o u ~ u v j r r m +a air$ ;y& rai ~ ~ p i r t ) T$ Be+ pov. T. K . C.

NAAMATHITE ('npg!), Job 211 etc.

NAAMITE ('Pgg), Nu. 2640.

NAARAH ( n V ? , c p MAARATH in S. Judah or NAARATH? N O O P ~ [A]. NOEP. [Ll, & ~ A A [B, with d for 7-]),l and Helah, wives of Tekoa (cp also Coz), apparently the names of two JudaJan clan-divisions ( I Ch. 4 5 Jt) . On the names of their ' children' (which in some

1 On the whole it is less likely that aoSa represents HELAH (q.".). @ B seems to have placed Naarah d ~ f o ~ e Helah in 7'. 5 (awSa IC. Boa8a) to agree with their order in v. 6f. ; at the end of n. 6 B* seems to have read rw8ar.

See ZOPHAR.

See NAAMAN, I.

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NAARAH cases have affinities with S. JudiEan names), see ETHNAN, ZERETH. HAAIIASHTARI, and cp 'I'EKOA.

NAARAH (77?>), Josh. 167 R V , AV NAARATH

NAARAI (W>, 79 ; rather WJ, ' my lad ' [Nold.] ; (q. 7'. ).

NABATBANS

vaapac [BUI, voopa [A], v a p a ~ [L]), one of David's ' thirty'([ Ch. 11 j,), see PAARAI.

NAARAN (]VI), I Ch. f 2 8 .

NABRATE, RV NAARAH (7cT.U, Le. , ' to Naarah.' n'7;>!, a point on the boundary between EPHRAIM [4.v., 111 and Manasseh; Josh.167 ( A I KWMAI AYTWN [B], i . e . , O'nl-tl, interpreted like c'nJ3 [cp, e.f., I Ch. 7281; NAApAeA KAl AI KWMAI AYTWN [AI, AI K. by. KAl €IC ANApAeA LL13 YaPath and $igir [Pesh.]). Identified by Jer. and Eus. with the Nuornth or 13oopa6' of their day (= the Neara of Jos. Ant . xvii. 131 ; cp JERICHO, 7) , a village within 5 m. of Jericho (OS28311 14221) , perhaps the Kh. el-'Aujeh, 6 m. N. of Jericho in the plain. So Conder. PEF, Jan. 1877, p. 27. GuCrin. however (Sam. l z o ~ f i ) . places it by the ' A i n Simieh in the W. el-'Aujeh, about 7 m. NW. of Jericho, where there are ancient remains and considerable traces of water-works. I n I C ~ . 728 the name appears as Naaran ( u a a p u a u [B], v a a p a u [A], u o a p a u [L], Pesh. om.).

NAASHON (IidnJ), Ex. 623 AV, RV NAHSHON.

NAASSON (NAACCUN [Ti. WH]), Mt. 1 4 Lk. 332

NAATHUS, one of the sons of ADDI (4.v.) in I Esd. 9 3 1 (hA8OC [B], N A A e . [A], € A N A Or C i h i ~ [? L]). The name is perhaps a transposed form of Adna (Ezra 1031).

NABAL (522; NAB&),), ' a man in Maon, whose business was in Carmel,' rich in sheep and goats, the

first husband of Abigail ( I S. 2 5 3 8 ) . ' As '* Story in his name is, so is he,' says Abigail, play-

ing upon his name, which might mean ' fool ' (NAMES, § 67) or perhaps rather ' shamelessly immoral ' (11 5 y h n OW, TJ. 25 ; cp BELIAL, FOOL). The nebiZi ( - h i ) , or ' shameless impropriety,' ascribed to Nabal (v.25), consisted in his exclusion of David and David's men, who had conferred benefits on Nabal, from the traditionally binding hospitalities of the sheep- shearing,$s if they were outlaws, men deprived of the protection of their class, worse off even than ' sojourners.' David on his side had claimed (not improbably) to be Nabal's ' brother ' (v. 6 . reading .?!!, with We., Dr., Bu. ; cp Vg., Klo.) ; both, in fact, it is possible, were Calebites.'

The story of Nabal is graphically told ; but it is not on that account to be accepted as literally true.

See NAAKATH, end.

Cp Neub. Gdogr. 163.

AV, RV NAHSHON (4.v.).

' s'26'

We receive gratefully the picture of the better side of a free- hooter's life, and of the delicate, tactful character of a Hehrew woman of the higher clzss. T h e 'son of Belial,' however, who is so violent that his own people scarcely dare to speak to him and who holds a feast ' like the feast of a king,' at which h i drinks to excess, while mischief (as he must know) i s brewing against him, and who hecomes 'like a stone' when he hears of the danger which his wife has suimounted for him, till, ten days after: a divine stroke falls upon him, and he dies is n masterpiece of Oriental romance, in which it is not impossible that there are some features ultimately derived from primitive mythology (see P 2).

This, hcwever, may be historical-that David obtained the territory of a rich man of Maon (doubtless the chief of the tribe kern] dwelling there) by marrying his wife, and so himself became a powerful chief. See ABIGAIL, ISR.\EL, 14.

Thus the political meaning of the legend of Nabal is

' c p DAVII), $ r , 11. z ; ~ R J A T H - S E P H E R . In the latter article David's home is placed conlecturallyat Kirjath-sepher otherwise called Beth-tur or FIth-el(?). In I Ch. 245 Maou ("abal was of Maon) is called the 'father of Beth-zur.'

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snfficiently clcar. T o explain how David effected this 2. Origin fiiaster-stroke of policy, tradition (accord-

ing to U'i. GI2187 J), in producing a Of legend' legend, borrowed from the famous myth of

the drnnken giant of the sky, whom the Greeks called OKION aiid the Hebrews KEstl. The chief or sheikh is called Nabal ( ' fool ' ) , which is a paraphrase of KSsil. The tribe over which he ruled was probably, thinks Winckler. called Habal=Abel, the brother of Kain ( i . e . , the Kenites). The theory is brilliant. W e may do well to admit that some current folk-story was probably attached to the person of the sheikh; but since n h i l (513) and k c s i Z ( $ ~ ~ ) are hardly quite synonymous, it is better to look for another explanation of ' Nabal.' It is in accordance with analogy to suppose that ' Kabal ' has been (huniorously) substituted for ' Nadab ' which occurs as a Calebite name in I Ch. 228 30, close to ' Abihail.' It is probable that Abigail in the story of Nabai should rather be Abihail, and that the tribes (gentes) of Nadab and Abihail wcre united (hence s Nabal ' - i .e . , Nadab--is called the husband of Abigail -i .e. , Abihail). And plausible as it is to explain 7151 in I S. 2 5 3 ( K r . ) as 'Calebite,' it is a little more proh- able that ,153 is miswritten for 'mqx, and that in the original story the passage ran thus, ' Now the name of the man was Nadab, and he was chief (T@) of Abihail.' For the convenience of the legend Abihail (Abigail) \\as transferred, we must suppose, to the sheikhs w-ife. The humour of Nabal's name now becomes still more manifest. Not 'liberal' (Nadab) nor Abihail (popularly explained, ' strong father? '), but Nabal ( ' reckless, violent ').

With regard t o the so-called gloss in I S. 25 3, it may he well to correct a misapprehension. The interpretation, 'and he was a Calebite' +151 ~ 1 7 1 ) is sometimes supported by a reference to z S . 3 8 'Am I a Jbg's head,' which is thought to allude to David; Calebite origin and to the violent, intractable character of the Calebites (such as Nabal). This is altogether a mistake, and so also is the view that 9153 ~ l n l is a gloss to account for the violence of Nabal by his being of the dog tribe (cp e, udr [b ] ddp. ~vvrr rdo) ; see CALER, DOG. Both passages are corrupt : I S. 25 3 is explained above, and in 2 S. 3 8 we should almost certainlyread thus, nWVN D 3 n h 1Dn -ION '3 lK l w ? , 'Am I the captain of thine army (2 S. 24 2), who show sacred loving- kindness ( 2 S. 9 3). T. K. C.

NABARIAS ( N A B A ~ [ E ~ I A C [BA]), I Esd. 944t . A corrupt name ; see HASHBADANA (end).

NABATZANS ( NABATAIOI or -TEOI [AKV], ANA- BATAI [K in 5251, -BATTAIOI [V in 5251, I Macc. ; NABATAIOI, NABATHNOI [Jos.] ; Nabathitea AV, Nabathaans R V ) , a well-known Arabian people, friendly to Judas and Jonathan the Maccabees ( I Macc. 525 935). In I Macc. 5 2 5 the Nabatzeans are met with in the desert, three days' journey beyond Jordan ; in I Macc. 935, not far from Medeba. in the N. of Moab. In the time of Josephus ( A n t . i. 1 2 4 ; cp Jer. Qu. in Gen. 25) their settlements gave the name of Nabatene to the borderland between Syria and Arabia from the Euphrates to the Red Sea. The language of Josephus suggests, and Jerome, apparently following him, directly affirms, that the name is identical with that of the Ishinaelite tribe of Nebaioth (see ISHMAEL, $ 4). This view has been widely adopted, but is phonetically difficult,' the name Nabatzean being properly spelt with f not t ( lax) in the inscriptions (Arabic it'abnt, A'ubit, etc. ).

The history of this remarkable people cannot with certainty be carried back bej-ond 312 H. c., at \z hich date Athenzus the general of Antigonus, and after him Antigonus's son Demetrius, in vain attempted their subjugation (cp SFLA). At that time they already occupied the old country of the Edomites. How long they had been there, \ve know not. We may be certain. however, that the beginning of their migration from their

1 [We can hardly say 'phoneticnlly inadmissible,,', the interchange of s and n being not unexampled (see Lag. Uhrrs. g r n., Huhl, Edomife?, 52. n. 6). The K'ohaiti or Kabaiati of the Ass. inscriptions=nq> (Schr. l i c F IO+).]

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NABOTH NADAB AND ABIHU earlier home in the wilderness synchronised with the first Edomitish incursions into southern Judah, occasioned by the humiliation of the Jews by Nebuchadrezzar. Its closing stage is referred to by the Jewish prophet Malachi (1 I-s), who regards it as the just punishment of Edomitish wickedness (the wickedness of occupying the soil of Judah).' As a consequence of this change of abodes the Nabatzeans became masters of the shores of the Gulf of 'Akaba and the important harbour of Elath (cp Agatharchides, Gees. Gr. Min. 1178).

The Nabataeans have already some tincture of foreign civilisation when they first appear in history. Though true Arabs (as the proper names on their inscriptions show), they came under the influence of Aramzean culture. Naturally, therefore, Syriac was the language of their coins and inscriptions,2 when the tribe grew into a kingdom and profited by the decay of the Seleucids to extend itself over the country E. of the Jordan. They occupied HaurBn, and about 85 R. c. their king ARETAS (p...) became lord of Damascus and COELESYRIA ( q . ~ . ) . Allies of the first Hasmonsans in their struggles against the Greeks, they became the rivals of the JudEan dynasty in the period of its splendour, and a chief element in the disorders which invited the Roman intervention in Pales- tine in 65-64 B.C. The Nabatzeans had to give up Damascus ; but as ' allies' of the Romans they continued to flourish throughout the first Christian century. Petra their capital became a great commercial centre, which was, however, reduced in the time of Trajan when he, most unn-isely, broke up the Nabaman nationality (about 105 A.D.). See ARABIA, § 3, DAMASCUS, § 13, ISH- MAEL, § 4.

For the inscriptions and coins of the Nabatieans see D e Luynes, Rev. Numisnz., 1858 ; Levy, ZDMG 14 363 I: ; De Vogue MdZ. ZArck. Or., 1868 ; Syrie Centrale 1866-77. and Znscr. kidt iques, 1868-77 ; Euting, N d . Znschj. aus Ar&n with excursus by Gutschmid on the Nabatzan kin s also Niild! ZDMG 17 705J 25 122J, Sen& Sprachen, 31 ; &aier, Skizze, 2418. See also Niild. ' Nabataer' in Schenkel's BL, and F. H. Vincent, ' Les Nabateens,' Reu. 6i6Ziquc, 7 [18981 567.588.

W. R. S.-T. K. C. NABOTH (n\& 'height,' § 74, but cp NEBAT;

owner of a ' field ' near Jezreel, or of a ' vineyard ' near Ahab's palace (? in Samaria), whose story and its sequel are told in I K. 21 I JE 2 K. 921 25 J t Cp ELIJAH, 5 3, and, on the criticism of the passages, KINGS, 8 8, also AHAB, 5 2, n. 3.

NABUCHODONOSOB ( N A B O ~ X O A O N O C O ~ [BAL]), I Esd. 140= 2 Ch. 3 6 6 , NEBUCHADNEZZAR ; see NEBU-

NACHON, RV Nacon (IiX). According to 2 S. 66 it was at the threshing-floor of Nachon that Uzzah was smitten for putting forth his hand to the ark.

The Gk. has voSaj3 [Bl oSap [Bbl vaxwv [AI, opva TOG I@u- r a i o u [L], xeiGov [Jos. Ant. vii. 4 2j. The translations of Aq. (&s &wos ~ T O ~ ~ U ) S ) and Pesh. yield no sense, and involve a questionable use of 11 J] (cp Dr. ad Zoc.).

I t is evident that some proper name or closer designation of the ' threshing floor ' (cp, e.&, Gen. 50 IO) lies at the bottom of the MT reading. The parallel passage I Ch. 1 3 9 has CHIDON ( i i ' ? ; x d G [A]> om. BK, x d w v [L]). which may be a corruption of 7121 ( ~ l ~ ~ ~ l J ~ / l J ~ l ~ , cp We. TBS 168). @+'s identification is ' a n evident correction intended to make the ark select its permanent abode thus early ' (H. P. Smith) ; but it may conceivably rest upon an old tradition.

Nik&z, p;, recurs as the corruption of some place- name in I s. 26r3 (cp RV". ' t o a set place'). The readings of BA (Prorpos PK K E e A a , a doublet ; cp We. )

1 [See Gratz, MGWJ, 1875~ pp. 60fi; Che. Propl. Zs. 1194 ; Zntr. Is 2 7 1 . Z A TW 1894 142 ; 3BL, 1898, p. 207 ; We. Dic kZ. kropb.W, 2 1 3 3 ; ZJ& 147; Buhl, Edomiter, 79; and es ecially Torrey, JBL, 1898, pp. 16fiI

N A 6 O y e A l [BAL], -e& [A* 1 K. 2131 ; iVa6ufheus), the

CHADREZZAR.

See ARAMAIC LANGUAGE, $ 4. 3 fiJ? in I S. 23 23 ( R V w . ' to a set place'; B A L s k ~ ~ T O C ~ O V )

occurs in a clause which @E omits and is an obvious gloss; cp Wellhausen, Bu., SBOT. It may)come from 264.

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and of bL ( d a h aCroD cis umehay ; cp w. 36) show how apparent the difficulty was to the translators. I t is possible that ndkan, pi, is a corruption from mi'in, pyp, based on 23256, and that the clause is an addition (cp 46 with 36). H. P. Smith suggests in32 h, ' to the point just before him.'

NACHOR (lin?, Josh. 242, NAXUP Lk. 334) , AV, RV NAHOR.

NADAB (z??, according to most scholars, shortened from JEHONADAB or NEDABIAH; but the common origin of all these forms seems to be the ethnic Nadabu [see NODAB] ; Jehonadab and Nedabiah represent '373 'a Nadabite,' and similarly Abinadab and Amminadab represent 03'13, Nadbam [Che.] ; NAAAB [BKFAL]).

I. Son of Aaron (Ex. 6 23, asap [B"], 24 I, 6dap [F], 28 I etc.), see N A D A B A N D ABIHU, and note that Abihu, like Nadahiprob. ably represents an ethnic (apiouS= Jerahmeel [Che.]).

2 Son of Jeroboam, king of Israel, slain by BAASHA (q.~.) whilst besieging Gibbethon (I K. 1420, om. BL, vnj3ar [AI; 1525 8, v a p d [el, vapar [Ba.b zru. 25 27 and B in 2% 311, vaj3a8 [A w. 271).

3. A Jerahmeelite (I Ch. 22830). 4. Son of Jeiel in a genealogy of BENJAMIN (q.v., g 9, ii. e),

I Ch. 830 (aSd [B], 936). See JQR 11 110.112, 8s IO$, also KISH, NER.

NADAB AND ABIHU (K4;1'38! 312; on the names see above, and ABIHU), the two eldest sons of Aaron, The names occur in Ex. 2 4 1 , and, although the origin of the passage to which this verse belongs has been much disputed, we may with a fair measure of confidence attribute it to the Yahwist. whose narrative, if we assume the results of criticism, is to this effect.'

Whereas the Elohist makes the Israelites tremble at the thought of approach to God, the Yahwist represents Yahwk as bidding Moses take precautions against their overweening confidence and rash curiosity. The people are to be kept back under penalty of death from touch- ing the mountain; but on the other hand the priests are to sanctify themselves and ascend Sinai with Moses. Accordingly Aaron, with Nadab and Abihu and seventy elders of Israel, accompanies Moses, and, though left behind by Moses when he receives the revelation of the ' ten words' as given in Ex.34, they see the God of Israel and partake of a covenant meal.

Here we have, a5 marks of the Yahwist's style, the use of the divine name the mention of Sinai instead of Horeh, the mention of priests ad in Ex. 19 22 and the strong anthropomorphism of the theophany. With thk the use of El6him in 249-11 is quite consistent. It is the approach of mortal man to the deity thaf the narrator desires toaccentuate. in 24 I may suggest an admixture of documents, for they have not been mentioned in 19m-25, and they are generally regarded as indicating the hand of the Elohist (Di. on Exod. 23 : Kue. $ 8, 14; but see Ex. 3 16-18 in Bacon, 17, 283 ; Comp. Holzinger, 211).

After all, even if 1920-25 24129-11 be from the Yahwist, it is still possible to believe that the names Nadab and Abihu have been interpolated by an editor who was familiar with P (so Now. He6. Arch. 299, following Jiilicher and Kue.). In that case the names must have been substituted for a bare mention of the priests which is requisite after 19 22 24. I t is not inconceivable, however, that P himself borrowed the names ' Nadab and Abihu ' from the Yahwist.

For the rest, the names Nadab and Abihu occur only in P-viz. Ex. 623 281 Lev. 10 Nu. 3 2 4 26605-and in I Ch. 6 3 [52?] 241 j t They represent an extinct clan of the Aaronidze, for we are told that they died before their father and left no issue. P (Lev. 10) character- istically explains their death as a penalty for trans- gressing the ritualistic regulations. On the day of their entrance on the priestly office they laid incense on their fire-pans and offered ' strange fire,' and were 1 Clearly zru. ~ f : and 9-11 are connected (Bu. Z A T W 11 233)

and had at first nothing to do with zru. 3-8, which hav; been interposed from another sonrce. It seems scarcely less certain that 24 9-11 are the sequel to 19 20-25 (Bacon, Tr$lc T r d . Exod. 96), and the genera! consent of critics, with, however, the notable exception of Knenen, sees in this latter passage the characteristic style of the Yahwist.

S. A. C.

See CHRONOLOGY, 8 32 ; ISRAEL, 5 29.

The mention of the 'elders

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NADABATH themselves consumed by fire from Yahwe. The expression ' strange fire ' is enigmatical. Dillniann takes d;u as equivalent to ~ Z N , and understands an offering by fire which \'ahwe 'had not commanded,' and which was not made according to rule. Their brethren were warned against similar audacity in the rhythmical oracle :

In them that corne near me will I show my holiness, And before all the people will I manifest my glory.

Their bodies were removed by Mishael and Elzaphan, Aaron's cousins, and lamentation, in which, however, the priests were forbidden to share, was made by the people. W. E. A.

NADABATH, AV Nadabatha (NAhABAe [AI, r A - BAAAN [HI. NABAhAe [VI. 032 [syr.]. LVi'aduba [l'g.]; JOS. Ant. xiii. 14, NAB&@& [SO Niese, etC., rABAeA, Bee~Njb]), a place E. of Jordan mentioned in connection with Medeba ( I Macc. 9y), from which the b'ne Janiri were returning when they were surprised by Jonathan (see JAMKRI, THE CHILDREN OF). Clermont-Ganneau (JA, May-June, 1891, pp. 541-543) proposes to read the name as )a/3aOd (cp axap, e", Josh. 7 I , for Achan), and to identify the town with Rabbath Ammon. which is sometimes written papa0 in d (cp RABBAH). This is ingenious. A direct road connected Rabbath Ammon and Medeba, and we are told that the bride was ' the daughter of one of the great princes of Canaan.' A a great prince ' is more likely to have lived at Rabbath Ammon than at NEBO (q.a.), with which some have identified h'adabath. AV"'g. gives ' or, Medcba' (after Jer.) ; but the bridal party was going, it seems, io Medeba. W. H. €7.

NAGGE, RV Naggai ( N A r r A l , according to Dalm. Gvumm. 143, n. 5 , for "33=";113, cp ?I$], NOGAH),

a name in the genealogy of Jesus (Lk. 325). See GENEALOGIES ii., § 3.

NAHALLAL, rather, as RV, Nahalal, as if ' a drinking place for flocks' (%?lJ, Josh. 1915, NABAAA [Bl, NAAAWA [4]. A N A A w e [L] ; 213s. CEAAA [B], A A M N A [AL]), or Nahalol (5+gJ, Judg. 130, A W M A N A [B], ENAMMAN [A; ?=EN AMMAN], AMMAN [L]), a town in Zebulun, mentioned between Kattath and Shiinron. In Talm. J., Meg. 11, it is identified with Mahlii-;.e., probably Ma'ZziZ, a village W. of Nazareth, in which view Schwartz, van de Velde, and Guerin concur; see, however, MARALAH. A hint may be gained from 9" at Judg. 130 (see above), which suggests the regding Dimnah ' instead of ' Nahalal.' These two place-names are in fact given together in Josh. 21 35. and the probability is that each name represents a fragment of Jerahnieel-i.e., h n m . became hi = h, and also &-,= 33~1 (see DIMNAH). And the question is whether Marnlah and Nahalal (both from Jerahmeel) do not mean the same place. Double representation is not

NAHALIEL (\&ll, as if ' torrent-valley of God ' ; MANAHA[R], y&NA[NA]HA[Ba.bvid.; theminthesetwo forms representing the previous preposition'D], N A A A I H A [A], N A X A I H A [L]), a station of the Israelites N. of RAMoI'Ii, Nu. 2119. Conder ( f fc th nnd Ai'oab, 1418) and G. A. Smith (HG 561 f.) identify it with the W i d y Zeevkd Ai'[iin (famous for its hot springs) ; hut cp Oort, Th. T , 1885, p. 247. Probably, however, Nahaliel is a corruption of Jerahmeel (cp NAHALAL) ; the test should run ' And from there to Beer-jerahmeel, and from Reer- jernhmeel to Ramoth.' Ramoth was near ' the Pisgah,' and both, according to the original story, seem to have been in the Jerahnieelite highlands. See BEER ; NEBO, MOUNT, § 2 ; ?VfOSES, 16 ; WANDERINGS.

According to Conder ( K e f L and Moa6, 1.c.) 'the valley in the land of Rloah, over against Bethpeor,' in which Yahwk (1)) buried Moses (Dt. 34 6) was probably Nahaliel, ' God's valley' !

infrequent in the lists of P and Ch. T. K. C.

T. K. C. N m M (Dn> ; N A X E e [Bl, -XeM [*419 NAOyM [LIS

3257

NAHOR a Judahite ( I Ch.419). See NAAM, NAHATH. A connection with MANAHATH may be suspected. See also NAHUM, NEHEMIAH.

NAHAMANI ('3Dn3, 6 62), a leader in the great post- I . T . : - . exilic list (EZRA ii., (I 8e, 9), Keh. 7 7 (uarpav[elr [BAL vaapp. [XI, vaip. [Ll; cp RAAMIAH, end) II Ezra 2 2 omits (but vcpavr) = I Esd. 5 8 ENENIUS, R v ' EYENEUS (fWuroS [EA], pacarvaprvroq [Bab nip.], vcpavr [L] ; e~z?manius [Vg.]). c p NAAMAS.

NAHARAI ( ' T I 2 in 2 S., '?nJ in I Ch.), a Beerothite (see BBERoTIi i.), Joab's armourhearer, z s .2337 RV, AV Naharil (ycXwpa [EA], apara [Ll), I Ch. 11 39 (vaxwp [EN], vaapar L.41, voapai [Ll).

NAHASH, CITY OF (ls'c? l'?), I Ch. 412 EVmg., EV IR-NAHASH.

serpent,' § 68 ; NAAC [BKAL]). I. An Ammonite king in the time of Saul ( I S. 111J;

NAHASH (d?!,

cp 1212). The present writer sees reason to think that, as in some other

passages ' Ammon ' is misread fsr ' Amalek,' and that ' Jabesh; gilead' ihould he 'Beth-gilgal. 'Amalek' and ' Jerahmeel are ultiniately the same name. 'Nahash' (see 2) was perhaps the king of Kehohoth. The principal family of Rehohothites bore the name Nahash or rather, as one should probably read, Achish ; cp I S. 21 I I etc. I K. 2 3 9 3 , where nj, as often, is miswritten for n[>]n[-,-i.e., Rehohoth.

2. An Ammonite king, the father of HANUN, 2 S. 102 I Ch. 192 (avas [B]). The statement that he had ' shown kindness ' to David has been much discussed. The ' kindness ' cannot have been passed over in the records, and yet where does the traditional text mention it ? The conjectures offered by Thenius and others are of no weight.

'4mmon' should probably be ' Amalek ' and ' Jerryho ' (v. 5 ) should be ' Jerah- meel'-i.e. Carmel in Judnh. Achish king of Gath'-i.e., Nahash k&g of Rehohoth-is probably the king who 'showed kindness ' to David. See further, SAUL, f I ; MAACAH i. ; SHOBACH.

3. The father of Shobi of Rabbath Amnion, 2 S. 1727. The passage, however, is very corrupt (see SHOBI).

4. The name of the first husband of David's mother (Kohler), or of a second wife of David's father (Thenius), or of an unknown person ( a Bethlehemite?) who was Joab's father (We. ZIG('1, 57, n. I ) , 2 S. 1725. But see ZERUIAH ; there is deep corruption of the text.

Others think that 'Nahash' is a corruption produced by Nahash' in a. 27, and read 'Jesse' (see ABIGAIL), or, with

Wellhausen ( T B S z o r ; cp Gray, I'fPNgr), omit p n ~ n3 as a corruption of pnj p (2,. 27).

See SAUL, s I.

The text may contain some corruptions.

This hardly goes far enough. T. K. C.

NAHATH (nnJ, N A X E e [L]). I. b. REUEL ( g . ~ . ) , b. Esau ; Gen. 36 13 (vaxop [A], v a p 0 [DSi',E], 17 v a p 0 [AD], vaxwp [E]), I Ch. 1 3 7 (vaxes [B], v a p 0 [A*]. tvuXe0 [Aa Probably the same as NAHAM [ q . ~ . ] in1Ch.419(We. d e G e n t . 3 8 ) a n d N ~ ~ ~ ( g . v . ) . Naam, Nahath, and Naham are all represented as Jerahnieelites (Che.).

2. An ancestor of Samuel (I Ch. 6 26 [II], xaLva0 [BAI, vaae

3. A Levite overseer (2 Ch. 31 13, pare [E ; see MAHATH, 21, [L]): cp JAHATH, TAHATH, TOHL', EPHKAIM, $ 12.

vare [A], vaae [L]).

(Che.). 2. An ancestor of Samuel (I Ch. 6 26 [II], xaLva0 [BAI, vaae

3. A Levite overseer (2 Ch. 31 13, pare [E ; see MAHATH, 21, [L]): cp JAHATH, TAHATH, TOHL', EPHKAIM, $ 12.

vare [A], vaae [L]). NAHBI ('?!2; ~&B[f l i [BF], -BA [AI, - B I A [LI.

,vA.w,mr [Vg.]), the Naphtalite spy (Nu. 1314t). NAHOR(l%l~; N A X W P [BKADEL]), father ofTerah,

and grandfather of Abraham (Gen. 1122-25, P; cp I Ch. 126) , also represented as Terahs son and Abraham's brother (Gen. 11 26, P ; Josh. 242, redactional insertion). By Milcah he had eight sons, and by Reumah four more (Gen. 2 2 2 0 8 ) . Among the former aas BETHUEL (4.a.). W e also hear of the ' God of Nahor ' (Gen. 31 53, E) and the 'city of h'nhor' (Gen. 24 10, J). ' Nahor must, therefore, have filled an extremely important place in the old Hebrew traditional legends, and the difficulty of accounting for the name is surprising. 'Once,' says Dillninnn, ' it must have been the name

1 But NAHARAI in AV of 1611 A.D.

3258

NAHSHON NAHUM of a people of some importance’ ; but he grants that the echoes of the name which some have found (e.g. Maspero, StruggZe of the Nations, 64) in the name of the village of Haura in the district of Sarfij (SErfig), or in that of Haditha en-Naura, to the S. of ‘Ana, are scarcely probable. It is much more natural to conjecture that the name is that of an Aramrean deity (Jensen, Z A , 1896, p. 300); but the true explanation is probably to be sought in another direction. Compar- ing the following clauses from Gen. 24 IO and 27 43 (both J ) , ‘ H e arose and went to Aram-naharaim. to the city of Nahor.’ and ‘Arise, flee thou to Laban my brother, to Haran,’ we may be inclined to suspect that (in spite of the h in Naharaim). Naharaim. Nahor, and Haran are connected, and the considerations offered under GALEED may lead us to the conclusion that D-173, V ~ I , and p n are all corruptions of pn . In Gen. 24 IO. Gratz and Ball have already corrected ‘ city of Nahor ’ into ‘ city of Haran ’; they have thus taken the first step towards the emendation here proposed. C p HAKAN. Whether all the phases of the tradition of Haran and Nahor have thus been recovered is doubtful. C p JACOB, As a consistent mythologist, Winckler (GI 2 97) makes ‘ Nahor’

originally a form of the sun-god, adopting of course the plausible view that Milcah means ‘queen (of heaven).

NAHSHON, or, in Ex.623 AV, NAASHON (IidnJ; N A A [ C ] C ~ N [BKAFL]), b. Amminadab, brother-in-law of Aaron, and (in Nu., Ch.) ‘prince’ of the tribe of Judah; also (in Ch., Ruth, Mt.) ancestor of David (Ex.623Nu.17 [YLIUUWY, B] 2 3 71217 lO141Ch.210f: Ruth 420 Mt. 1 4 t ) .

If however, a ‘serpent-clan’ is improbable, and if the affini;ies of ‘ Nahshon ’ and the names grouped with it are N. Arabian, it is a reasonable conjecture that Nahshon has arisen, partly by corruption, partly by expansion, out of D$n (ifm), Husham (Hushan), an Edomite name in Gen. 3634j:

3, and for a further inquiry Crit. Bib.

T. K. C.

C p ELISHEBA, JOSHUA. The name might mean ‘little serpent’ (%$ 68, 77).

See NUN (end). T. K. C .

NAHUM (Wl>, 6 2 ; NAOYM [BKAQ]), ‘rich in comfort, comforter’ [is God]; cp DVl?, VPD and see Stade, Gram., 5 227). The name occurs nowhere else in O T (o>n], Neh. 77 IS a miswriting for om!, Ezra 22; cp Neh. 1026); but is found in Phcenician inscriptions (CIS 1, no. 123 ; cp ’an1 in 9 3 5 ; cp A. Jeremias, Beitr. ZUY Ass. u. sem. Sprachwissensch. 3 [1894], 91).

The first part is evidently late (note mniid, and see ISAIAH ii., 5 9) ;

The heading of the book is twofold.

1. it describes the reference of the prophecy, and is suggested by 2 8 [9] 37. The

second part will become identical in form with the headings of Isaiah and Obadiah, and almost so with that of Habakkuk in its original form (cp also Am. 1 I), if we regard the opening word sipher ( ~ B D ) , ‘ book,’ as a late editorial addition. The concluding word, ‘the Elkoshite,’ gives the name of the prophet’s home, which lay, probably but not certainly, in the southern kingdom (see ELKOSHITE).

Nahum is mentioned in Tob. 14 4 [t(] Sinaiticus ; but only as the author of oracles on Nineveh, the fulfilment 2. Date of of which is yet to be expected. Of Nahum’s prophecy life all that even the Vite Prophefarirm

can tell us IS that his prophetic message Nineveh. was confirmed by the wonder of the fall of

Nineveh, and that he was buried in his native place-therefore not in Assyria (see ELKOSHITE). These statements have no point of contact with history. I t is, however, a safe inference from the book itself that the decline of Assyria had begun in the prophet’s lifetime. The capture of No-amon (the Egyptian Thebes) was already past (38f.)), and the capture of Nineveh by Cyaxares and Nabopolassar was still future when the prophecy was written. Thus we get both an upper and a lower limit of date for the composition of the work. W e have next to ask which capture of Thebes is intended. The Egyptian Thebes was twice

3259

against

captured by ASUR-BANI-PAL (Y.v. , I , 3). I t is, however, only the second of these events (about 663 B . c . ) that was a real conquest and corresponds in its details to the description in Nah. 3 8 8 (cp the inscription on the Rassam cylinder translated with parallels by Jensen, KB 2 160-169; also Schr. KA TP). 4 5 0 8 ) . Wellhausen (Kl. Proph.(3) 164) objects that the conquest of Thebes could not be meant, as in that case to the question ’ Art thou better than No-amon?’ Nineveh might with good reason reply, ‘ Obviously, for No-amon itself fell before me.’ I t is, however, as 38f. clearly shows, on ability to resist an enemy, above all on natural strength of position and resources, that the comparison rests, and such a comparison is valid even if Thebes did fall before the Assyrians. Still, should new monuments bring to light a conquest of Thebes by some other power at a more suitable date, a rather improbable supposition, this would naturally be preferred. I t is only if the prophecy of Nahum had to be assigned a date as near as possible to the conquest of Thebes by the Assyrians, that Wellhausen’s objection would have to be allowed some weight, as in that case the abstract and impersonal nature of the comparison, and the absence of the taunt ‘ As thou hast done to her, so will others do to thee‘ would certainly he remarkable.

However, the fact that we know of only one imperial city and one great fortress adapted for Nahum’s comparison by no nieans shuts us up to one of these two alternatives,-(a) to fix the date of his prophecy immediately after 663 (Schr. Kautzsch Wi.) and (d), if we insist on giving it a later date, tb assume &o a ‘later capture of Thehes (We.). On the contrary the catastrophe of the year 663 might very well be referred to e& several decades later, more particularly if the city ‘never recovered from it (E. Mey. GA 354 118871).

On the other hand, it is intrinsically probable that the prophecy belongs to a time moderately near the actual fall of Nineveh, or a t least when the fall of the Assyrian power might reasonably be hoped for. Such an occasion, indeed, Winckler’ thinks he has found not long after 663 in the revolt of Samal-gum- ukin of Babylon against his brother ASur-bHni-pal of Assyria (see Ah-bani-pal’s account of it, KB 21828 ; cp also 31 1 9 4 8 ) , in which many of the vassals of Assyria, amongst them ‘the West land‘ and thusperhaps also Manasseh of Judah, took part.

The situation may very well have been for a short time quite threatening for Abr-hRni-pal and a Judzan prophet-whether his own king were involved id the struggle or not, matters not- might very well look forward to the success of the revolting powers. In that case, however, in the opinion of the present writer the prophecy must have been directed rather aeainst the reigniAg king in his own person than against the capital of his kingdom. If Aiur-hRni-pal’s twin brother reallysucceeded, what his success meant was the end of the Babylonian vice-regency and his own mounting the throne in Nineveh : no one could in such a case expect a real fall of Nineveh itself from its position as ruler of the world. Moreover, Nahum’s description does not read as if Nineveh’s own wbjects or a great confederacy were marching against it ; on the contrary, the reference appears to he to a single, unnamed, perhaps newly-risen nation, agamst which Nineveh, like Thehes (3 9), could at first oppose the masses of its own vassals (29 3 15 d-17).

Glad as we should be, then, to follow Winckler in using the book of Nahum to impart life to the dreary days of Manasseh, the intrinsic probabilities of the case furnish no support for his ingenious hypothesis. I t was probably only with the death of the powerful AHur-bHni- pal (626) that Assyria showed any visible decline in strength. I t may have been shortly after this that Nahum uttered his prophecy, which would thus fall in the days preceding the first siege of Nineveh by Cyaxares. Absolute certainty with regard to the date is unattainable. Nor yet can we be sure whether Nahum had any definite hostile force in view, whether Mede or Scythian.

The date thus fixed can hardly be applied’ to the

1 A T Usfers. (1892), 724 ; G?1 (1899, IOI. [So too, hefore Winckler, Prof. A. R. S. Kennedy, Good Words, Nov. 1891, P. 743.1

3260

NAHUM NAHUM whole of the book. In chap. 11-2 I 3 Bickell and Gunkel, 3. Date of following up a hint first given by G. Frohn-

rneyer (see Del. on Ps. 9) , have discovered 'IF2' an alphabetical acrostic1 The order, it is

true, has been dislocated ; it is seen most clearly down to the letter ' (cp bu [v. I], 3 p [v. 31, l Y i 3 [v. 41, . . . a'?? and N$?! [v. 51, ioy! and i n y [v. 61, Xia and pi(! [a. 7]) ; but no attempted restoration will lead to adequately certain results. This much at least must be conceded. however, to Bickell and Gunkel, that there once was a complete alphabet, and for this at least the whole of chap. 1 is required. Now, throughout the whole of this chapter there is no reference to Nineveh, aud the (better preserved) first part is rather colourless and academic in tone. What it speaks of is not a particular but a universal judgment, resting upon the fundamental laws of the divine government (v. 71:). W e find here an approach, on the one hand, to the manner of the didactic alphabetical songs of a later age, and, on the other hand, to that of certain eschatological and apocalyptic appendices by the insertion of which the framers of the prophetic canon sought to adapt other older prophetic books (especially those nearest to Nahum-viz. Micah, Habakkuk, Zephaniah) to the tastes of the readers of their own day. This section of Nahum, therefore, we must, with Gunkel and Bickell, assign to a late date ; Wellhailsen had already observed, on 1 7 , that ' the language of the Psalms here begins to make its appearance.' The editor of Nahum in this case has for once prefixed the more generalising supplement to the ancient oracle, instead of (as was usually done) making it an appendix ; the reason perhaps being that Nahum's genuine prophecy had already been mutilated a t the beginning. He did not, however, make the supplement himself; he found it among materials already before him ; he himself attached no importance to its alphabetical form, and in its closing portion he obliterated this in the course of a revision which from o. 12 onwards is clearly designed to form a transition leadiug up to the special subject of the divine judgment. W e cannot hope, therefore, that any attempt a t restoration can be rewarded with full success.

The prophecy against Nineveh as we now have it begins with 2 2 , immediately followed by v. 4 (cp We.).

24-11 (on the text of v. 4 see STEEL) 4$:iz2ntf predicts vividly and picturesquely the prophecy of assault upon Nineveh (which is named

in v. 9), the capture and sack of the Nahum. city. Verses 12-14 contain an oracle

of Yahwb against the king of Assyria, who is likened to a lion seeking its prey (in v. 14 read with Buhl and Wellhausen niasc. suffixes of the 2nd pers.). 31-7 again prophesies war, desolation, and the deepest humiliation for Xineveh (named in v. 7) as punishments for its deeds of violence and treachery. Verses 8-11 (not necessarily the beginning of a new section) justify the prophecy by reference to the similar fate of the Egyptian Thebes (see No) ; ZIZ. 12-14, again, contain very vivid touches drawn from incidents of the war, especially the defence by the besieged ; vv. 156-17 picture the melting away of the Ninevite forces by comparing them with swarms of locusts vanishing as quickly as they have come. Finally, zru. 18f: are addressed to the king of Assyria after his power has fallen to ruin.

Thus the entire prophecy of Nahum admits of division into three sections, each of which may perhaps have originally been a separate prophecy :-Zz 4-11 212-14 3. The last of these is possibly made up of several pieces. Billerbeck (a?. Jeremias, as above) proposes to introduce 312-15a (2111) after 24 so as to bring together in one

1 Cp ZATW, 1893, pp. 2 2 3 8 ; SWA W, Phil.-hisf. Classe, 1315, 1894; Gunkel, .SckdfJ u. Chaos (1895), 102. Further attempts are made by Nowack, Kleine Profheten, 1897, and 0. Happel, Der Psahn Nahum, 1900. See also G. B. Gray Exjos.. Sept. 1898 ; Cheyne, i6. Oct. 1898 (who contribute fresd suggestions) ; W. R. Arnold, ZATW, 1901, pp. zn5-265.

3261

place the descriptions of mar and siege u-ith the effect of enriching them ; but this is surely quite unnecessary.

All the pieces in questiou, by their similarity of spirit, as well as by the richness of fancy aud power of

5. Possible poetical representation which they exhibit restoration in common, declare themselves as a \vhole

to be the work of a single writer who in 1 I is designated as Nahum of El!+h or

Elkeshg (see ELKOSHITE, 6). In details we are left uncertain as to what re;rlly ought to be assigned to the author, by many corruptions of the text. The un- usual difliculty of the book arises from the same cause, i n part at least. The corruption is of ancient date, for d gives but little he1p.l Valuable contributions towards a restoration have recently beeri made by Huh1 (%A T W 5179 J'i [1885]). and still more by Wellhausen (KZ. P~oph.:~J) ; on chap. 1, compare also Bickell and Gunkel [see note, col. 3259; also, on chaps. 1 1 2 - 2 1 4 and chaps. 2 3 , Ruben's articles cited at end of article]. Much, however, still remains to be done.2 [Ruben has also restored the text of chap. 3 ; but his results are still unpublished. He has succeeded in emending the impossible 7 ~ 1 0 of 3 17, as pointed out in SBO T o n Is. 33 18 ; Cp SCRIBE.]

It WRS indicated by the writer of the present article, as far back as 1882, that in chaps. 2 and 3 there occur

occasional examples of the &mi or elegiac verse-the halting verse with two members,

a shorter and a longer. Two such verses are found in 2 2 , one in v. 7, two in v. 9 (as restored), tu-o in v. 1 1 ,

with a supernumerary member, two in o. 13, two in 3 8 (as restored), four in v. J I f., three in ZI. 14 q a , five in ZI. 18f. (delete ~ 5 y in v. 19). Are we to suppose that the 'elegiac' metre w-as still more prominent in the original text, and that therefore the attempt to recover this text must include the search for 'elegiac' verses (cp New GVorZd, 1893, pp. 46&), textual criticism being thus supplied at once with a standard and an instru- ment? In some cases this question must be answered affirmatively. Thus, 212 cannot possibly have had a different metre from vv. 11 13 ; 3 9 IO 13 were of course constructed on the same model as 3 8 IT TZ 74 15a and still show unmistakable traces that this was the case ; the same assumption is very natural for 2 8 and 210. To apply this method further is tempting, but not free from risk. If the description in 31-7 and in the (closely related) threatening in 214 [13] w'ere originally written in 'elegiac verse,' their present form shows that they must have been greatly modified by an editor. This is also the only portion of the prophecy against Ninereh which contains the divine name (214 [13] 35 ) , and which has a certain theological colouring, reminding one of Ezekiel : elsewhere the prophet expresses simple human indignation at Nineveh's violent deeds, and describes war as if it were a natural phenomenon-a storm which no one thinks of seeking to explain.

Besides the commentaries on the Minor Prophets and the articles, etc., quoted above, see 0. Strauss, Nahurrri de Nino

Vaticbium 1853' A. B. Davidson Kahum 7. Literature. Habakkuk, k Z j j h a n i a h , 1896; billerbecc

and A. Jeremias, Der Untergang Ninevehs u. die Weissagungsschrift des Nahum von Elkosch,' in Bcitr.

of text.

6.

1 Cp Vollers, Das Dodrkajrofh. der Ala. I., Berlin, 1880; Schuurmans Stekhoven, De akzandrijwche vertaliog wan het Dodekujrofheton, Leiden, 1887.

2 In 28 the word siv, 'queen,' seems to have dropped out before nn$>, although the text is not quite henled by its restoration. [For nn$yn Paul Ruhen, Acad. March 7? 1896 (cp June so), suggests 35ny3, 'the Lady' ; cp Ass. eteNri, fem. PteNitn (see ATHALIAH); we must then suppose 2x3 to be a corruption of some verb parallel to 3n$J, and insert 5iz as proposed already.] In 2 9 restore (after @) 37311 ?'?'n, and then delete 3,n-D as (correctly) explanatory of nnni ; it may be presumed further that after the second n a y a i i n ~ ' has fallen out ; in 2 rq perhaps we ought to read 321% for 3231 instead of the 3281 ~. of @ assumed by fuh l and Well;.'; in 8 E, adopt Wellh. '~ emenxa.: tions, but also delete 35 2.20 0.13 as a gloss. [On 2 I cp Cheyne on Is. 62 7 S60 T. I

3262

NAIDUS NAME e. Ass .3 [1898], pp. 87-188; P. Ruben, ‘An Oracle of Nahum,’ PSBA, 20 [18981, pp. 173-185 ; and/QR 11 [1S991, pp. 448-455. A. R. S. Kennedy, art. ‘Nahum’ in Hastings’ D B 3 4 7 3 8 See also Anios and HOSEA. end, and on some outstauding critical

NAIDUS ( N A I A O C [B], NAEIAOC [A]), I Esd. 931= Ezra 1030. BENAIAH, 8.

NAIL. I. TI:, yithM (?rduuahos,poriZZus), a peg, pin, or nail driven into the wall (Ezek. 15 3, EV ‘pin ’ Is. 22 25) or more esbecially a ‘ tent-pin’ driven into the eartd to fasten the tent ( E x . 2 i 1 9 3518 3S31 Judg.4z1J Is.3320 542); see TENT. Hence to drive a pin or fasten a nail can mean to give any one a firm and stable abode (Is. 22 23), an image still frequent among the Arabs (examples in Ges. Thes., s.v.). The figure of a pin or nail is also applied to a prince (so e para- phrases Is. 22 23 25) on whom the care and welfare of the state depend (Zech. 104, (I 8~9 , see CORNER-STONE).

z * ~ L ? D D , only in pf. niinm, masme+8ih Uer. 104), niippn, mism&+ifh ( z Ch. 3 9& pinDn, masmMm (Is. 41 7), n]mDn,,mis- 7 r r F f i m (I Ch. 22 3) (qhor ; cp Jn. 20 25) applied to nads of iron ; niippn, n/&me?nifh, used metaphorically in Eccles. 12 II (see RV).

a city (note the ‘gate’ and the ‘meat multitude of

problems, PKOPHECV and Cn?. Bib. K. B.

N U N ( N A I N [Ti.WHI. some MSS NAEIN, NAEIM). - , Y -

where Jesus restored to life a GeoppKcal ye;) man who was being carried out

to burial (Lk. i I I t \ . Accordinp. to 0~

Eusebius ( O S 2 8 5 4 1 ) it was ~ z - ( b u ; Jerome [14322] says 2) R. m. S. of Tabor, near Endor. This may be held to point to the hamlet now called Nain, which is a t the base of the Neby Dahi (or Little Hermon), and is a most miserable nook, though the associations of the gospel-story enable one easily to forget this; the situation, too, is charming-on one side the western base of Little Hernion, on the other the broad expanse of Esdraelon. But is the site correct? Though there are rock-tombs near the modern Nain, this is not enough to prove that there was ever a walled city on this site. The Midrash (BY. ra6ba, 98, on Gen. 4915) does indeed mention a locality called Naim ; but this may be identical with the land of Tin‘am (nyln) mentioned just before. There is also a special reason for doubting the accuracy of the traditional text. The parallelism between the miracle of the raising of the widow’s son of ‘ Nain ‘ and that of the widow’s son of ZAREPHATH (q.”.) is so close (cp I K. 178-24) that one is justified in suspecting that there has been a combination of the story of Elijah’s merciful miracle with the similar one of Elisha ( z K. 418-37), and that Nain, or Naim, should rather he Shunem (uuvvp; for a parallel see SALIM). Nain or Naim may be a scribe‘s correction of the fragmentary vqp. He knew that Jesus had to pass by Esdraelon, and that there was a locality called Naim in the old territory of Issachar (see the Midrash above), and fixed its site not so very far from the true scene of the narrative, for it is but a short hour’s ride from Shunern to the modern Nain.’

Nestle (PhibL Sacva, 20) ingeniously, but less plausibly, suggests that Nain might perhaps be transliterated pnj, and rendered ‘the awakened.’ It is satisfactory that Nestle, too, recognises the doubtfulness of the locality assigned in Lk.

It should be noticed in conclusion that if Tischendorfs reading the evangelist did not know the distance between Capernau; and Shunem. This will not at all impair the effect of his narrative, for the combiuation of the Sermon in the Plain, the Capernaum cure, and the still greater marvel of ‘ Nain ’ is the finest possible preparation for the message in Lk. 7 22. We may indeed save Lk.’s credit as a geographer by adopting the alternative reading ;Y 7; E& (RV, ‘5000 afterwards’) with Treg., WH, and B. Weis;. Perhaps neither reading is correct, and we should restore Ev ;E. (9 37).

It is true, Lk. states his object to be to produce an 2. Method orderly recital of the things most confidently of Luke. received among Christians (Lk. 1 I) ; but the

principle of this arrangement was not purely historical : ideas had an overpowering influence on the

1 It is probably true that the gospel narratives (and not in their earliest form) influenced some of the place-names in Palestine in the early Christian period.

Y qj E& (AV ‘the day after ’) be accepted in v. I I

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mind of the arranger. Jesus could not, he felt. be inferior to Elijah and Elisha, and a miracle like those of Zarephath and Shunem must necessarily have followed the wonderful cure a t Capernaum. According to a saying of Jesus current in some circles the Master had remarked on the limitations of the beneficent activity of Elijah and Elisha. I t is Lk. who transmits this saying (Lk. 425-27), though he gives it a setting which makes it seem unnecessarily and unintelligibly pro- vocative. If we place this ‘saying in connection with such a narrative as that of ‘ Nain,’ we shall no longer find it unintelligible. Lk. is the Pauline evangelist, and expounds by narratives the universality of the grace of Jesus Christ. Not of the gracious Master could it be said that the only leper healed by him was a Syrian, or that the only widow’s son restored by him to life was a Sidonian. Whether Lk. himself devised the ‘ Nain’ story, is uncertain. W e do know, however, that he devised an introduction to the message to John the Baptist (v. 22) already recorded in Mt. 7 1 4 $ , which, however harmless in its intention, cannot be based on facts because it radically misunderstands the symbolic language of that grand Messianic utterance. It is possible therefore that the beautiful ‘ Nain’-story (or rather Shunem-story?) is in no sense traditional, but the expression of the tender and deeply thoughtful nature of Lk. T. K. C.

NAIOTH (nY; or ncl; [Driv.] or nil? [Kon.] Kt. ; ni’;, Kr. ; [ N I A y A e [BL], N A y l C d e [AI, bh [Pesh.. transposing ’ and 11, r A h B O y A e uos. Ant. vi. 1151; nunth [Jer. in OS3612]), usually supposed to be the name of a place in Ramah, where David and Samuel took refuge when Saul was pursuing David, I S. 1919zzf . (dis), 201. Except in 1918 it is always followed by a ? ~ , ‘ in Ramah.’ and in this passage too Wellhausen following 6, would restore am+ I t is most unlikely, however, that a place within a place would be specified, especially in this Zafe narrative (cp SAMUEL, BOOKS OF, 4). Tg. Jon. explained the word ‘ school ’ (R?&N n.?), thus making n.11 an equivalent of alwn in 2 K. 2 2 1 4 (AV, following Tg., COLLEGE [ q . ~ . ] ) . ‘Th i s view, however, though supported on grounds of his own by Ewald (Hist. 349f.), is philologically too fantastic to be adopted (see Driver, TBS IZS), though it may safely be added that no explanation of the word can be made more probable.

Blainly the word is corrupt, and the best emendation of 813’12 n v is perhaps SNQn?: nYJr. ‘Gibeah of Jerahmeel’ (cp Jos. yrAj3oua8). The ‘place intended is that mentioned in I S. 10 5, where MT and ‘23 read n.&n ‘‘2 (EV ‘ t h e hill of God’), but where we should (supported by several parallel cases) certainly read D’>KQn?I I , ‘Gibeah of the Jerah- meelites.’ What the Jerahmeelitrs have to do in thisconnection is explained elsewhere (see SAUL # 2). Cp H. P. Smith, ad lac., who, however, cannot throd any light on the word.

NAME. * Kame ’ and ‘ names ’ are inseparable departments of the same subject. The conception 1. Name= of name ’ ideally precedes the pro-

duction of names; the very first name that can be supposed to have been

given presupposes the conception of ‘ name.’ When (the Hebrews said) the first man called the beasts and birds by their names (Gen. 220) it was because, as Milton (Paradire Lost, 8352J) puts it, he ‘understood their nature ‘-because the (Hebrew) names he gave them were the natural and adequate expressions of their innermost beings. And the wise man commonly known as the Preacher assures us (Eccles. 6 I O U ) that ‘ what- iver comes into being, long ago has its name been pronounced.’ When, however, nothing had come into sxistence, there could be no names, as indeed there :odd be no name-giver. As the Babylonian creation- :pic says :-

T. K. C.

nature*

There was a time when, above, the heaven was not named, Below, the earth bore no name.

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NAME NAME W e can now consider the terms for ‘name.’ In

Hebrew, as in Assyrian. there are two synonyms. ( I ) y, zgker. is commonly rendered ’ remem-

2’ Terms* brance,’ but is certainly connected with the Ass. zikduu, ‘ t o name,’ ‘mention’ (whence zikru, * name ’ ) : (2) od, S2m, corresponds to the Ass. fum7~. For zZke+ we may quote Ex. 1714, ’ I will blot out the natlze (EV remembrance) of Amalek from under heaven‘: Ps.3116, ‘ t o cut off their name (EV the remembrance of them) from the earth ’ : Ex. 3 15, this is my name for ever, and this is my title (EV my memorial) unto all generations’ : Ps. 305 and 9 7 1 2 ,

o giye thanks to his holy name ’ (so RV ; AVmg. to the memorial of his holiness ‘) ; Hos. 125 [6]. ‘ YahwP is his name’ (EV ‘his memorial’). The same word z$ke;hev may be used of the recital or solemn mention of God’s titles to honour and gratitude in the cultus: hence a psalmist says (Ps. 65 [6])-

In (the world of) death there is no mention (EV remembrance)

In Sheol w i o will give thee thanks? The other word (Gm) ie much the commoner. The root-meaning is uncertain. nor is there any valid reason for thinking that the primary meaning in usage is ‘ monument’ (as if from a to he high’ ?).

In 2 S. 8 13 the text is certainly, and in Gen. 11 4 most probably,’ corrupt. In Is. 5513 we read that the new

splendour of nature which will accompany the deliverance of Israel ‘will be to

references. YahwP for a name, for an everlasting sign that shall not be cut off.‘ Monument’ would not he unsuitable here; but the familiar sense ‘renown ’ will do perfectly well (cp Dan. 9 15 EV, ’ thou hast gotten thee renown’). InIs. 5 6 5 , ‘a memorial (see H AND) and a name better than sons and daughters,’ the word * name ’ implies ideas more mystic and primitive than would he suggested by the simpler word ‘ monument.’ The idea seems to be that God-fearing eunuchs will, even in the world of death, enjoy the consciousness of the honour still paid to them upon earth by the con- gregation of worshippers in the temple. The popular religion clung to the primitive veneration of ancestors (cp IS. 2422 z S. 1818. with H. P. Smith’s notes), and the prophetic writer appears to mean that no cnltus of dead ancestors will give such satisfaction to those ancestors as the honorific mention of the names of pious proselytes in the community of Zion will give to these proselytcs even in death. This niay seem to us a strange idea; but the passage quoted above from Ps.65 (cp 8811) may strike us as still stranger, if we consider what it implies. Why should the great God, Yahwe, be moved to pity by such a consideration as the psalmist offers ? W e must not weaken the passage too much. I t certainly contains the idea that worshippers are needful to YahwP. because the divine life would lack sonie touch of perfectness without the tribute of reverent and grateful praise. This idea may he unphilosophical : but i t is profoundly religious. I n some form, the idea of sacrifice is essential to a fervent religion, and to the noblest psalmists true sacrifice is the recital of YahwA’s gracious acts, each of which calls for the ascription to Yahwe of a new title. Now, to primitive men the name is the expression of the personality. Yahwe‘s worshippers, therefore, from a primitive point of view. enahle God’s personality to find that fuller expression which it constantly needs.

The truth of the statement that the name is (ideally at least) the manifestation of the personality, and consequently niay even be prophetic of the fortunes of the person named, will he clear if we look at a few of the OT narratives : see, e.g., Gen. 35 10, ’ Thy name shall no more be called Jacob, but Israel shall he thy name,’ and i6. 18, ‘ she called his name Ben-oni, but his father

1 Probably no one practised in textual criticism will fail t o see that 135-nti.yii comei out of o*D& ~ V N V , a variant to ’ul i u ~ y which precedes. ii=n.

of thee.

3. OT

105 3265

called him Benjamin.’ It is true, this intimate connection between name and character or fortune is not always prominent. Names are often given, according to the narratives, for some apparently accidental reason ; it is when the person named has some special dignity or pre-eminence among the leaders of Israel that the name has evidently a mystic significance. The prophets make ereat use of the idea. Thus-

Is. 1 z6, ‘afterward thou shalt be called T h e city of righteous-

9 6 [si, ‘his n:me shall be called Wonderful, counsellor (?),’ ness the faithful city.

etc. 63 16. ‘thou. 0 Yahwk. a r t our father : our redeemer from ’

of bld is thy eame.’

Yahwt- is our righteousness.’ 1 Jer. 33 16, ‘this is [the name1 by which she shall be called-

Ezek.4835, ‘ the name of the city from that day shall be, ~ ~ Yahwt is there.’

Mt. 121, ‘ thou shalt call his name Jesus, for he shall save his

This connection of name and personality leads to a singular use of bvopa in the N?‘. In Acts 115 and Rev. 34 11.3, d v 6 p n a has the sense of ‘persons’ (cp, however, Nu. 120) ; Deissmann produces unexpected parallels for this from the Egyptian papyri ( N e w Bibel- studien. 24f:).

Before passing on to the great religious phrases, ‘ t he name of YahwP,’ ‘ the name of Jesus,‘ we must not 4. Idiom ,to omit to mention the idiom, ‘ to call the

name (of some one) over.’ For examples mglL;on., see, first, z S. 1228, where Joab in his message to David respecting Rabbath-

ammon says, ‘lest I take the city and my name be called upon it.’ Here we see one of the most obvious secular applications of a phrase which O T writers most frequently employ in B religious context. Eastern warriors were accustomed to change the name of a couquered city. The citadel of the Jebusites, conquered by David, became ‘ David’s burg ’ ; exactly similar cases occur in the Assyrian inscriptions. Joah-that daring MiSrite adventurer (see ZERWIAH)-threatens David that he ail1 not allow Rabhah to go out of his hands if he, not David, is the conqueror ; ‘ Joabs burg’ shall become its name.3

The other passages are 2 S. 62 Is. 41 Dt. 28 IO I K. 843 (=2 Ch.633). Jer .7103 1430 149 1516 2629 3234 3415 Am. 9 12 1s. 63 19 z Ch. 7 14 Dan. 9 18 f. ; cp Ps. 4911[12].~ Of these, Is. 41, like 2 s . 1228, gives the phrase a secular application. In the depopulated condition of Jerusalem, seven women will say to one man, a Only let thy name be called over us’-Le., ‘let us enjoy the benefits of having a husband for owner and consequently for protector.’ In Am. 912 another secular application is implied. Although it is Yahwk who speaks, and a relation of Yahwi: which is described, the form of expression is distinctly secular. ‘The remnant of Edom’ has, a t least in one sense of the words, no religious relation to Yahwk : it is as Yahwe‘s property that his ’name‘ is said to have been called over it (and over the other hostile nations) ; for the sufferings involved for m o m in its anticipated subjugation by the Jews Yahwk, as here represented, has no sympathy.

All the other passages, however, imply that ownership involves an interest in the welfare of the persons or things owned. The complaint of the Jewish conimunity in Is. 63 19 is, not that they are owned by Yahwt but that, although his property they are treated by him as if <is ‘ name ’ had not been ‘ called ’over ’ them ; compare this with Yahwt’s statement in Jer. 2529, and Daniel’s prayer in Dan. 9 18.

people from their sins. 2

1 T h s name surely belongs to Jerusalem, not to the ideal king, as in the second form of the same prophecy (236). See /ew. KeI. Lzye, 95.

2 We may treat these words, put into the mouth of an angel, as prophetic.

3 Joab is wise enough t o give David a chance of averting from himself this dishonour. Not improbably, however, Joab’s reported mescage to David (mw. 26J) is due to an editorial desire to reconcile two different traditions of the capture of Rabhath- ammon (if we assume that to he the right reading ; see, however, R RHOBOTH).

4 C p Kautzscb, ZATWG 18f: (1886).

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NAME NAME In Dt. 28 IO we read that all the other peoples will be

afraid to touch righteous Israel, because they will see, by Israel’s prosperity, that YahwB‘s ‘ name’ must have been ‘called over’ i t ; in v. 9 the parallel phrase is ‘ a holy ( L e . , consecrated) people,’ and in Jer. 149 for Israel to be the bearer of Yahwe’s name is synonymous with having Yahwe in its midst, and gives a right (but not an indefeasible right) to protection ; the same idea is expressed in I K. 843, where (as in Jer. 7 IO, etc.) it is the temple over which the divine ‘name’ has been called.

It is plausible to give a similar interpretation to the phrase descriptive of the ark in z S. 6 z , in spite of the difficulty caused b y the position of l’ky (see Wellh. TBS, ad loc.). See also Bar. 2 15 26 I Macc. 7 37, and, in the N T , Ja. 2 7 (on which see CHRISTIAN, 0 I, col. 75z), Acts 15 17 (=Am. 9 12).

There still remain two passages, Ps. 49 II [IS] and Jer. 1516. Of the passage in Ps.49 there are several renderings. That of Wellhausen in SBOT is, ‘even should they have called whole countries their own,’ which implies that 5y o t s q and 5y nw to? may have the same meaning (so, too, Hupfeld). There is good reason, however, for thinking that this is not what the psalmist meant ; the text is more than probably corrupt.’ The passage in Jer. 15, if correctly transmitted, is singularly beautiful as a record of prophetic experience. Jeremiah says that not only externally but also internally he has become entirely the possession of his God-‘ thy word (=revelation) became to me a delight and the joy of my heart, for thy name has been called upon me, 0 YahwP Sebaath.’ Probably, however, for *?;> ‘and . . . became,’ we should read ’?? ‘and let . . . become,’ making it a prayer of Jeremiah (cp Cornill and Duhm ad luc. ).

In this connection we may refer to the naming of a son by the father. It is true that the name might be given by the mother (Gen. 29 30 3518, I S. 4zr ) , and no doubt was given by her generally in the primzeval period of matriarchy (cp KINSHIP, 4) ; but in the period of monandrous ‘ baa1 ’-marriage (KINSHIP, 5 g 8 ) the priority of right belonged to the father (Gen. 1615 1719 Ex. 222 2 S. 1 2 ~ 4 ~ I s .83 Hos. 1 4 8 Lk. 113 63), who could, if he chose, alter the name given to the child by the mother (Gen. 3518). The Son, in fact, should theoretically have been named by the father, as a sign of lordship.

Another phrase which may be quoted here is ‘ a new name.’ In Is. 622 it is said of Jerusalem that at its 6, New Name. restoration it shall be called by a new

name ( z h j n@, dvopa K a i v b v ) , and, according to Is. 6515, YahwP will call his servants by another name (6, again, dvopu h-uivbv). Further, in Rev. 2 17, we hear of a ‘ new name which no man knows but he that receives it.’ It is doubtfnl whether this means a new name for each believer, or the new name of Christ (cp 31% 1912). The former view is more probable. When born into a new world, each believer will need a new name, suggestive of his new character and standing. W e may venture to compare the giving of a new name to kings (as notably in Egypt) a t their accession ; cp z K. 23 34 24 77. The new name in Rev., Z.C., is also said to be hidden from all but its bearer. This reminds us of the feeling, so widespread among savage tribes, of the danger of disclosing one’s name, because this would enable an enemy by magic means to work to one’s personality some deadly injury (cp Frazer, GuZden Bough C2), 1 4 0 4 8 ).

W e now pass on to those great reiigious phrases ‘ the

1 The number of conflicting explanations is significant. 2 Kt. ~i?*); Kr. N i p ] , with reference to ?I. 256. 3 There is surely some mistake in the document. Either the

names given b y Necho and Nehuchadrezzar respectively, were not those heregiven(cp the case of theson of Necho I., KATI“, 166), or else the change of names was not due to these suzerains of Judah but to the religious authorities. See MATTANIAH, SHALLUM.

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name of YahwP,’ ‘ the name of Jesus ’ (or, of the Christ). 6. Name of The ‘name’ of a god is properly his

manifestation, and since one form of this manifestation is the name (presumably a PahwL..

revealed name) given to him in the cultus,- the ‘ name ’ of Israel’s god is Yahwe, as the name of Moab’s god is Chemosh. Whatever the primitive meaning of the Heb. Em and the Ass. fumu may have been, it was not merely ‘ name ’ in our sense of the word, but something much fuller which would he applicable to all forms of divine manifestation. ‘ Name,’ ‘ glory,’ ‘ face,’ are parallel terms. The divinity in the so-called Mul’dk or ‘Angel” of YahwP (cp ANGEL, 3) is sometimes called the pinim ([ol-~o) ‘ face,’ sometimes the kdbia! (71x3) ‘glory,‘ sometimes the f i m ( D @ ) or ‘name’ of Yahwe (Ex. 2321 33 14 18zzf. ; cp 32 34 and Is. 63 9). The ark, too, is described as a dwelling-place of the ‘glory’ (I S. ~ z z ) , and of the ‘face’ (Nu. 1035, ?,i?~. ‘from thy face’), but not of the ‘name,’ of Yahwe. The reason is that the ‘name’ of YahwP came to be specially connected with the cultus-Le., with the temple, where the solemn invocation of Yahwi. took place. The connection of the ‘ name ’ of Yahwe with the ikful’rik or Angel was too primitive to be abandoned ; but the ark of YahwB. not being as primitive in conception as the Angel, never succeeded in annexing the third of the synonynioiis terms-viz. name.’ As time went on, how-ever, this term, which was originally associated with the cultus a t all sanctuaries (Ex. 2024), became more and more closely attached to the temple (see I K. 8,629 93, Is. 187, Jer. 712). And how does YahwP continue to make known his name? By answering the prayers offered in (or, towards) the temple-i.e., by delivering his people (Is. 526 641). Hence, in Ps. 201[2], ‘The name of the God of Jacob place thee in security ’ means, ‘ The God whom thou hast invoked answer thy prayers.’ Indeed, in all such passages ( e g . , Ps. 207[8] 445[6]) we may safely say that there is a tacit reference to the invocation of God’s name in the sanctuary. Thus the prayers of faithhl Israel are a substitute for the presence of the ark in the Israelitish host, and by prayers are meant invocations of Yahwe as the promise-keeping God of Israel.2

Against one serious temptation the Israelitish thinkers and writers were consistently proof; they never allow us to think that the ‘ Name of Yahwt ’ is a separate divine being from Yahwb. Like the Mal’ak Yahwt (in whom, indeed, according t o Ex. 2321, Yahw&‘s name is), the Name of Yahwt is virtually equivalent to Yahwe (note the parallelism in Ps. 20 I 121). Such a phrase a s ‘Ashtoreth, the name of Baal’ (5 2 nu ninoy, CIS 1, no. 3, 1. 18) has no analogue in Hegrew writings. Certainly in Is. 30 27 we find the startling expression ‘ the name of Yahwb cometh’; hut the context shows that Yahwt himself is meant, and in the 1 1 passage, 59 19, ‘ the name’ alternates with ‘the glory’ of Yahwb (cp Ex. 33 TEA).

In Lev. 24 TI, Dt. 2858, we find np;.r used independently (in Lev. 24 16, however, ne should be ’* ntj, s e e d Vg.). ,, Name The son of an Israelitish woman whose =Yahwb. father was an Egyptian (so EV; but ’??n

26. MOSES) blasphemed the name and cursed ; therefore (v. 23) he was stoned; so P. Another late writer makes Moses exhort the Israelites to ‘ fear this glorious and fearful name, Yahwe thy God.’ With this, G. Hoffmann (Ueb. ein. Phon. Znschriften, 47f) compares

1 The use of the term jr\Q as a term for the temporary manifestation of Yahwt as adirector and agent has not yet been explained. Great difficulties in expounding the biblical notices consistently will he overcome if we suppose that the term originally employed was, not ?&, ‘messenger,’ but 7.)?,

The iuferiw divine beings, afterwards described, as ‘angels,’ were-if this is correct-originally designated Dv3>F, ‘kings.’ T h e objection to calling them either ‘gods’ (n*&) or ‘kings’ (o.25~) naturally led to the abandonment of the former term (&N), and the modification or transformation of the latter (nqio).

2 C p Laga:de’s explanation of the name Yahwt as ‘promis- sorum stator.

might mean a Musrite ; cp MIZRAIM,

king.’

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NAME NAME a passage in the inscription of Eshmuu'azar (CZS 3 16f. ) which he reads n! i kp D~ (a title appended first to nmwy, Astarte, and then to ~ U N , Eshmun), and renders as ' supreme Person ' (nomen = numen). He remarks that the object of the phrase was to avoid seeming to bind the entire divinity to the spot where the temple was, and illustrates the form of the expression by Ps. 47ro 926 on the one hand, and Ps. 718 93 922 on the other ; in the latter passages, following Hitzig. he thinks (but here perhaps few will follow him) that iv59 is to be connected adjectivally with D@.

The exegesis of the N T passages in which the term ' name ' occurs is not always easy. W e have no right 8. NT usage. to presume that OT presuppositions b y

themselves are sufficient to account for the expressions. Passages like Acts 19 17 ( ' the name of the Lord Jesus was magnified ' ) cause no difficulty ; but what is to be said of certain phrases in the same chapter, ' they were baptized into the name of the Lord Jesus ' (z. 5 ) . and ' to name over those who had the evil spirits the name of the Lord Jesus ' (u. 13) ? Else- vhere the use of the formula, ' t o be baptized in the name of the Lord Jesus ' (Pu?rd<~uBur eis 71) dvopu [or Pv, or irrl ( T ; ) dv6pu~rl K I J ~ ~ O U 'I~UOO), has been fully treated from the point of view of the history of the rite of baptism (col. 4 7 3 5 ) : but it still remains to consider the possible meaning or meanings of the phrases. The formula ' baptize in the name of Jesus ' (PUTT. C I S ~b dvop. I.) has no doubt an analogy in the phrase ' believe in the name of Jesus ' (T~UT&LV els T C ~ livopa I.), which means to believe that Jesus is what Christian teachers say that he is-ie., that he is the Christ, or in the case of the Fourth Gospel (where, hoaever, the phrase is not prominent, see FAITH, § 3 ) that he is the only-begotten Son of God ; and we have reason to think that the expression of faith in the Lordship or Messiahship of Jesus was the condition on which, in the earliest times, the rite of baptism was administered. Baptism, therefore, might be simply the consummation of discipleship- the outward and visible sign of the entering on a new life characterised by self-purification, and the opening of one's heart to the word of God ; and such it doubtless was in the primitive Jerusalem community. Largely owing to Paul, however, baptism became much more than this. Paul's Hellenic converts needed mysteries, and such mysteries he (and perhaps others before him) provided for them by expanding the significance of Baptism and the Supper of the Lord.' Necessarily ' i n the name' ( d s ~b bvopu) and the similar phrases now obtained a mystic meaning. The gift of the Spirit was communi- cated at baptism, no doubt on ethical conditions-at least according to Paul-but not without the invocation of the name of Jesus. It is difficult to feel sure that all Paul's disciples followed him in this. W e find in Acts 316 4710 (as well as in Lk. 1017, cp also the late passage, Mk. 16 17) clear traces of a belief that wonderful works would be performed by pronouncing the name of Jesus ; and we must therefore regard it as one of the possible meanings of the phrase before us, ' to be baptized, pronouncing the wonderlworking name of Jesus.' (Cp EXORCISTS.) W e assume that Paul can be adequately known from the epistles most commonly assigned to him, and we fully grant that whatever mystic effects the apostle may have ascribed to the name of Christ were, in his mind, conditional on the presence of a certain moral attitude in the baptized. W e also maintain, of course, that the Jewish Christim Church, which continued the OT tradition, was entirely free even from a nioralised mysticism.

Two N T passages need special however brief reference. In Mt. 28 19, w e find a formula of bkptism (& ~b 2". 705 IIarpir

1 The attitude of the writer of the Fourth Gospel is not quite so obviously sacramentarian a6 has been supposed. He had disengaged himself from the sacramental forms in about the same degree, perhaps, as some of the psalmists have disengaged themselves from the sacrificial forms of early Judaism.

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K.T.A.) which is admittedly late (see BAPTISM, $ 3). Conybeare, however, has shown (ZNTW, 1902) that an earlier text (re- peatedly attested by Eusebius) gave pa&lnduars rraura vi Z B q & 74 b v 6 p a ~ i pou, without the phrase which all critics admit to be late. In Phil. 2 IO all beings of heaven, of earth, and under the earth are hound, it is said, to show the same reverence to Jesus, who has, hy the divine gift, ' t h e name ( r b &pa [NAB]) which is above every name,' as Lord of all, and seated at God's right hand, that they show to God himself (Is. 45 23); cp Eph. 12oX

The study of proper names (personal and local) requires, how-ever, much more than a perception of the

It may be questioned whether in the pre-exilic period nearly as much thought was bestowed

on the naming of children as has been supposed. It is far from the present writer's intention to adopt a con- troversial attitude towards theories, many of which he has himself till lately shared, and on the elaboration of which treasures of scholarship have been lavished. He must express his conviction, however, that the theories referred to presuppose a view of the traditional Hebrew text which is almost too optimistic. So far as he has been able, he has based the explanations of names given by himself in various articles on a critically emended text ; but it is only in a part of them that' he has been able to assume a well-grounded and far-reaching theory, which. though it does not, of course, affect all OT names, transforms our view of not a few of them. Without meaning to say that all the new interpretations of names advocated by the present writer come under this head, he may presume to mention as deserving prolonged and special consideration the theory referred to, viz., that certain ethnics, in a variety of corrupt and distorted forms, underlie a great many of the names commonly explained either quite arbitrarily from other Semitic languages, or as expressions of religious feeling. In particular, names of the types ' Jehoiakim,' ' Obadiah.' 'Nethaneel,' have to be received with the greatest caution. It is probable that in post-exilic times a thorough revision and indeed transformation of ancient names was effected. This can be shown most plausibly in the name-lists of the Chronicler : but there are few books which do not supply striking evidence of this fact. It would be satisfactory to exhibit in orderly arrangement all the names on which a methodical and consistent textual criticism throws a perfectly new light. By this means the old theory and the new would be conveniently compared, and the unavoidable clash of opinion would doubtless serve the interests of truth. All that can be done, however, is to urge the reader to study the etymological introductions to the articles in this volume seriously and in connection, and not to make up his mind hastily. Criticism of a new theory is useless until the point of view which leads to it is gained, and until the facts have been mastered, There are numerous facts connected with proper names which are as much hidden from adherents of the older theories, as the facts connected with the older documents which enter into our present OT books are hidden from adherents of a conservative school of criticism. It may be said in conclusion that geography is in some direc- tions hardly less the gainer than history by the results of the new criticisni. though chiefly by the more consistent application of the ordinary principles of textual correction. There is nothing surprising in this, for the later editors knew comparatively little about the older geography : and with regard to modern geographers. even when they are in sympathy with modern criticisnl, i t does not follow that they superadd to the rare faculty of catching and of making others catch the chief physical aspects of a region. the equally rare faculty of seeing what is possibly or probably the real form of a place- name in an old document. Once more, the reader is requested, in his own interest, to give a careful study to the new details here put before him. 'The best way to learn a new method is to watch the application on an extended scale. Offhand criticism of details gives

9. Proper mystic significance attaching to names.

names.

little help. T. K. C .

3270

NAMES NAMES

NAMES CONTENTS 2

A. PERSONAL NAMES (551-86) A. GENERAL ($5 1-23, 75-86)

I. HISTORY OF SUBJECT ( 5 I). IV. STRUCTURE OF NAMES ($5 PO- 6. Reduplications (8 58). c. Terminations ($5 75-78). d Abbreviations ($8 49.57). e. Grammatical persons ($ 79).

23s 75-79). 11. OBSCURITY ($8 2-12). Vowels (0 3) consonants ($4). Vowel-letters($5), Greek evidence(5 6). a ' I ~ ~ ~ ~ ~ ~ i ~ ~ ~ ~ ~ ~ ~ ( 2 8 0 ) ; I ) . hlenning obscure ($5 7). v. HISTORY OF NAMES ($5 80- Many names not really personal ($0 86). .

" Prepositional prefix (e ")' 3. Sentence names (5 23).

8-12). 111. COMPARISON WITH OTHER :. ~ , " ~ ~ ~ c , : " , , ~ hk4i ($5 *,.,,' VI. BORROWED NAMES ($5 81-86).

LANGUAGES ($5 13-19). 44).

B. MEANING OF NAMES ($5 25-74) I. RELIGIOUS NAMES ($5 24-59). I.. Otlrer element (8s 26.39, 44-57).

Various predicates ($5 26-38). Obscure (5 39). Abbreviated names ($0 49.57). Names of relationship (0s 44-48).

C. Character of reZigiOus names ($ 59).

B. PLACE NAMES (s 87-107)

11. NON-RELIGIOUSNAMES (5560-74). a. Divine ekment (55 25, 40 f i ) ,

Yahwh El (5 25). Other divine names (5 40J). Names of relationship ($0 44-48). Divine name abbreviated (5s 49.57).

Position in family (5s 61-64). Relationship ($ 65). Descriptive ($ MA). Animal and plant names (5 68J ) . Miscellaneous ($9 70-74). [T. N.]

I. GENERAL 11. STRUCTURE 111. MEANINGS Compared with personal names ($ 87). Abbreviations (8 92). Obscurity ($5 88). Expansions (5 93). Non-religious ($$ gg-106). Origin ($8 89-91). Plurals and duals ($ 107).

Religious (9$ 94-98).

[C. B. C.]

C. DIVINE NAMES3 ($5 108-124) Significance of a name (S 108). Yahwb (08 109-113). Elahim ( 8 114J). El (8 116).

Shaddai (5 117). Elyan ($ 118). Adonai (g 119). Baal (5 120).

Abir ( 8 121). Rock (5 122). Sabaoth ($ 123). Father ($ 124).

A. PERSONAL NAMES. Each of the many names of persons in the Bible

must, of course, originally have had some special ~. 1. Hist. of meaning. T o discover this meaning

investiga~on8. is of great importance, since much light may thereby be thrown upon the

manners and thought both of -the ancient Hebrews and of the neighbouring peoples, not to mention the linguistic interest which attaches to such investi- gations. In the more ancient parts of the OT itself etymological explanations of names begin to occur (e.g. Gen. 4 I 5 29) ; but these artless attempts, it need scarcely be said, have no more scientific value than the ety- mologies of Plato. The niore systematic explanations given by Philo are likewise, as a general rule, mere plays upon words, and are moreover based upon a very inadequate knowledge of the language. They nevertheless exercised great influence during some fifteen cen- turies, owing to the fact that they served as the principal foundation of various Greek Onornastica and of the Latin Onomasticon of Jerome ; similar works were likewise produced among the Syrians. Moreover, the explanations of proper names in the sixth and final volume of the Complutensian Bible are, for the most part, derived from Philo. It was not till later that the subject began to be treated in a scientific manner (especially after the appearance of the great works of Hiller5 and of Simonis6), and thus many points have been satisfactorily cleared up. Important contributions have been made quite recently by various authors,

1 The whole plan of the present work (see vol. i. p. ix [second aragraph], p. xvi $ 5) rendered it necessary that the article KAMES should be'one of the first written and forbade any snb-

sequent modification of its general structure. On the relation of the article to the separate articles on individual names see (in addition to the passages in the preface referred to above) below $ 5 87 107, note, and cp NAME, $ 4.

2 This'tadle of contents does not everywhere follow the actual order of the article. It is to a certain extent a compressed subject-index (arranged logically, not alphalxtically).

3 See the footnote to this heading in Zoco(col. 3320). 4 See Lag. O S (1870), and ed. (1884). 5 Hiller, OS, Tub. 1706. 6 Simonis, OS, Halle, 1741.

3271

[E. K.] especially by G. B. Gray (Studies in U e k w Proper Names). who carefully and with marked success determines what kind of name - formation prevailed in the various periods. To a very large extent the present writer agrees with his result. I t must be admitted, however, that very much still remains obscure, far more than was supposed by Gesenius,' for example, and even by the sceptical Olshausen.2

W e are here met by two great difficulties, the fact that the Hebrew language is but imperfectly known, and, 2. Difhculties. what is much more important, the fact

that the traditional forms of the names are often untrustworthy. In the first place, we cannot fail to perceive that the vocalisation of the less known names is, in many cases, chosen arbitrarily. This is sufficiently proved by the manifold inconsistencies in the treatment of analogous and even of identical names : 3. Vocalisation. fgr instance, by the side of the correct

form MichRy&hii3 (rn*yo ; 2 Ch. 132 1 7 7 ) we often find MichgyEhii; by the side of 'Ader (111, I Ch. Sq), the pausal form of 'Eder, we find %d;r (my, I Ch. 2 3 2 3 2430) , and so forth. I t was impossible to ascertain from tradition the exact pronunciation of names no longer in use, particularly of such as occur in the ancient lists in Chronicles, Ezra, and Nehemiah ; accordingly, the scribes used to content themselves with the shortest possible vocalisation, as was first remarked by Wellhausen (if the present writer be not mistaken). The LXX version often exhibits a different pronuncia-

4. tion, which, in some cases, is preferable to the Massoretic. Even the con-

sonants, however, are sometimes far less trustworthy than we might a t first suppose. It is enough to compare

1 See theexplanationsofproper names in his monumental work, the Thesaurus.

2 See his He&. Gramm. 6 9 8 This section, however, is remarkably instructive, in particular the introductory portion.

3 The names in this article are, as elsewhere, for practical convenience generally spelled as in AV, unless there is strong reason for following RV or giving a new transliteration. Long vowels are often marked as long, shewm as short-mainly to avoid am- higuity, the Hebrew being, as a rule, unvocalised. Absolute consistency has not been aimed at.

3272

NAMES NAMES the list of David's warriors in 2s. 23 with those in I Ch. 11 and 27, referring also to the Greek text ; many of the names are quite different, and some are perhaps in no case handed down correctly.

Instead of p& (2 S.2328) we find ?$y in I Ch. 1129, whilst @Bin 2 S. appears to read EMov 1 (See ZALMON). Instead of liisg (2 S. 23 31), which is omitted in 6 (unless it appears at the end of the list as ya&+rqh u/6c [B], cp yaae aj3Lqh [BNALI of I Ch.), we find 5 ~ 3 3 ~ in I Ch. 11 32 ; it has been conjectured that the original form was $ ~ 3 ' 1 ~ , but this cannot he regarded as absolutely certain (cp ABIALBON). In 2 S. 3 3 David's second son is called 3 ~ 5 3 , which is, no doubt, a corruption due to the following word $I,:& (see DANIEL, 4), just as in Gen. 46 IO

Ex. 6 15 $ ~ > y seems to he a corruption of 5 ~ 1 ~ 3 (Nu. 26 12 : I Ch. 4 24 ; cp also Nu. 26 5), through the influence of the following pi (cp NEIIUEL, I); hut the Aahovm of &3 (AL and in z S, 13) and the of I Ch. 3 I , which take the place of 3 ~ 5 3 , are likewise open to suspicion (for a suggestion as to the true reading, see DANIEL, 4).

In the much later list also of those who returned from the Exile, twice cited by the Chronicler from the memoirs of Nehemiah (Ezra 2 = Neh. 7 ; cp I Esd. 5), we may observe slight divergences. Even the list of Saul's family in I Ch. 9 3 5 8 differs in several points from that given in 8 3 3 j? of the same hook. The carelessness with which the Chronicler treated the lists of names is shown by the fact that on more than one occasion he quotes the same piece twice ; especially in regard to our knowledge of the proper names the inaccuracy of this compiler is much to he deplored. Even in the documents from which he copied, however, some of the names may have been already grievously distorted. Hence in the case of names which occur only once in Chronicles, Ezra, or Nehemiah, the greatest possible caution is necessary. We have still more reason to regret that the books of Samuel contain so many corrnpt readings, which, even with the help of 6, can be emended only in par t ; the proper names in particular. which were many and invariably genuine, have suffered much in consequence.

We may note, for example, that the same man is called a>i,~n (KY. /7111~n) in 2, S. 24 16, n v y (KY. ~ I ~ T N ) in 71. 18, ; I : > ~ N In 7111. zo (61s) 22 23, whilst In Chronicles he always appears as Ornan ( p y ~ ) , in 65 always as Opva (once Opvav [accus.] in I Ch. 2121)~ and in Josephus, it would seem, as 'Opovic (Niese, Opovvac or Opovac). What was his real name? (For a plausible conjecture see ARAUNAH.)

Even in books of which the text is, in general, much better preserved, however, the forms of the proper names cannot always be trusted.

When we find 11, in Gen. 46 13 corresponding to xi@, in Nu. 26 24 (>,u* in I Ch. 7 I, Kt.), the mistake can be easily corrected, the more so as the Sam. text and 6 likewise read i *w* in this passage (cp JASHUB, I). But the list in Gen. 46, as compared with Nu. 26, presents some other variations which prove the existence of early corruptions in one at least of these texts. Hence we have no guarantee that names which occur only once in the Pentateuch, not to mention the Book of Joshua, are correctly written.

I t must he remembered, furthermore, that in all ~. Vowel probability many proper names which now

letters. contain vowel letters were written defectively in the more ancient documents (see WRIT-

ING, § Is). We cannot, therefore, feel at all sure that in every instance the

vowel-letters were inserted as correctly as in the case of the well- known i,ii (instead of the more ancient ,),, on which see DAVID, Dooo, DODAI, DODAVAH). The sovereign who is called y@-n (Mesha)2 in z K. 3 4 appears as ~ V D in the inscription set up by himself; his name in 65 is M o u a (but Josephus has M[e]ruac) [BAL], i.c., yoin, and this would seem to be the correct form. The name of the king of Tyre in I K. 5 24 32 [IO 181 is oil,n, but elsewhere, in Samuel and Kings, nTn, with which I Ch. 14 I ,

Kt. agrees : in the latter passage the Kr. is HOrZrn (oiln), and elsewhere, in Chronicles, this form is invariably used. The

1 In citing Oriental words from 65 aspirates and accents are here omitted, since they were introduced into the text at a time when the real pronunciation could no longer be ascertained.

2 Another MEshn'(@,g, I Ch. 242) whose name, for some unknown reason, is written with d, while that of the Moabite king has a, is called Maprua(c) in @MA by a confusion with the Mareshah who comes later in the same verses.

3273

Tyrian tradition followed by Josephus (c. A). 1 1 7 8 21) has ELPW~OF, or Ipopor, and so we should read in Herd. 758 (cp 5 104), instead of Iipopoe. Hence it follows that oi1.n is the only correct form, and that niin can be nothing hut a blunder. Such being the case, what reason have we for believing that the names of less celebrated persons, such as Bini (33, punni ( 3 ~ 1 , *333), or Binnu.i (.r>z), are always correctly vocalised, especially as the Bani of 2 S. 2336 seems to become Mibhar (ynm) in I Ch. 11 38? (for an explanation see MIBHAR, HAGRI).

On the other hand, there may be many cases in which the Massoretes failed to mark the long vowels because

6. Greek the names in question had been handed down . without vowel letters. It is of less

veralons' importance that in certain names the Greek texts exhibit a 'somewhat older pronunciation than that recognised hy the Massoretes.

Thus the Greek forms often preserve the vowel a, particularly in unaccented closed syllables, where the Massoretic form has i, in accordance with the latest phonetic development of Hehrew ; for example, Maprap-i.e., MaryHm or rather Maryam ( o ; y , the only form known to the Syrians and the Arabs)-is, of course, more primitive than Miryim. Cp also MadaBiac, MarnzBiac with Mattithyah (nqnnn), rdaa8 with Gil'id (ips:), etc. Simj- larly the a in Apeh, raj3sp is more primitive than the e ( 7 ) in Hehel (si?), Geher (12:) : but in the majority of such form.. 6 has the later pronunciation with e.

From all this we may conclude that in the case of obscure names we have no right to assume the traditional punctuation to be correct, and must always make allow- ance for considerable changes.

Since, moreover, our knowledge of the Hebrew language, as has been remarked above, is very im- ,. Meanings perfect, and since we cannot hope to dis-

cover the particular circumstances hy which this or that name was first sug-

gested, it follows that even when the form of a name is fairly certain its meaning is often unintelligihle. This applies even to such names as Judah (niin,), Aaron ('ii?~), RCch2.b ( i~ i ) , Ruth (nn) , etc.' By a comparison Aith the cognate languages we frequently obtain nothing better than an interpretation which is barely possible. I t is. for example, conceivable that the Hebrews once used the verb y i i in the Arabic sense ' to rise,' ' to be prominent,' and that hence the name Beriah ( n y n ) was formed ; but this is very far from being certain. The reader must therefore bear in mind that many of the explanations given below are merely tentative, even where doubt is not positively expressed. Furthermore, many names which at first seem to admit of an easy explanation prove, on closer inspection, to he either very obscure or transmitted to us in a doubtful form. I n general, it may he said, compound names are more easily explained than simple ones (cp § 88).

Among the persons mentioned in the O T we find a considerable number of eponyms-i.e., representatives of 8. Eponyms. families and tribes. I t is certain, or at

least highly probable, that some of these were originally names of countries or places, for both in ancient and in modern nations there has been a widespread tendency to assume that n people, a tribe, a family, or a country must derive its name from some individual. In Gen.10 the genealogy of Noah's descendants includes even plurals such as I.udim (c,ii$) and Pathriisim (p~imn~), as well as countries and cities, such as Egypt (~?,iyn) and Zidon ( i l l y ) . Here the fictitious character of the list plainly shows itself. Similarly ' the Jebusite.' ' the Arvadite' ( i . e . , native of Aradus), and others w-ha appear in the same chapter, are to be understood, in accordance with the genuine Hebrew usage, as collective terms for the tribes, or rather inhabitants, of the places in question. In like

obscure.

9. Gentilicia. manner we are to explain the gextilicia ( i . e . , adiectives derived from proper ~.

names) with the ending i, which are enumerated among the posterity of Jacob in Nu. 2 6 1 5 8 Perhaps even

1 To suppose that here a y has been dropped is contrary to the laws of the language.

3274

NAMES NAMES Levi {*j$) and Naphtsli (*h) may belong to the same class.

The name Mushi (+in) which occurs, together with Mersri (,im) and Mahli (,$no), in the pedigree of the Levites, is rightly regarded by Wellhausen as a derivation from Moses (?do); *d,a is that part of the priestly tribe which claimed descent from Moses himself (cp MOSES, $ 2). That in the later system the name occupies a different place, and that the vowel has been slightly changed, is not to he wondered at. The expression ‘the sons of half the tribe of Manasseh’ (ngj>n ‘yn ~31; I Ch. 5 23) may serve as a warning against explaining such ‘fathers’ literally, for no one of course, can have imagined that nwjn p ) ~ w *sn was an individual.

Among the descendants of Jacob there are also, it would seem, several names of places ; Hezron ( p r n ) . a

Place grandson of Judah, represents the place bearing this name in the Judzeau territory (Josh. 15 q)-the word signifies ‘ enclosure ’

(which is the original sense of the English ’ town ’ ) from the same root as Hazor ( T i m , see HAZOR). and some other Semitic names of places, for instance, the well- known Hatra in the Mesopotamian desert.

I n I Ch.2 names of places such as Hebran (fiy>,q) and Tappuah (nrsn) are cited as persons ; Hebron (jilln) appears also as a grandson of Levi (Exod. 6 IS), since Hebron was a Levitical city. The Manassite Shechem (mt; Nu. 2631 ; Josh. 17 z, cp I Ch. 7 rg) and the non-Israelite ShEch4m (P3V ; Gen. 33 18 ; Josh. 24 32 ; Judg. 9&), alike represent the city of Shechem. Shimran (fiynd), a son of Issachar (Gen. 46 13), is probably to he pronounced ShamErau (fimw), and stands for the city of Samaria; that this place derives its name from a man called Shemer in^ ; I K. 16 24) is very unlikely. The Josephite tribes, it must be remembered, were in part settled on the ancient territory of Issachar (and Asher), cp Josh. 17 11.1 The other capital of the northern kingdom, Tirzah (ann), is represented by a daughter of the Manassite Zelophehad (,n&s Nu. 26 33, and elsewhere). Many similar instances might b6 adduced. It is even possible that the Judaan Ethnan (p~; I Ch. 4 7) may stand for the Judaean city Yithnan, EV Ithnan ([in- ; Josh. 15 23). In the case of some names mentioned in the earlier parts of Chronicles we cannot determine whether they were intended, at least by the original narrator, to re resent places or persons ; ‘sons of So-and-so ’ may very welf mean ‘inhabitants of such-and-such a place.’

Most of the family names and tribal names which occur in the OT are formed exactly like the names of

Among the Arabs there are very many names which are borne by tribes and individuals alike, and often the name is such

as properly applies to an individual only. I n a large number of cases ‘ the sons of So-and-so’ are really descendants of the man in question, though they sometimes include adopted members. In other cases, a whole tribe takes the name of a famous chief or of his family, and the old tribal name gradually falls out of use. Such processes may be observed in Arabia even a t the present day. Other causes also may operate in producing these changes. At all events we are justified in treating the names of real or supposed ancestors as individual names, unless their appearance indicates the contrary.

A considerable number of names in the OT must be regarded as fictitious. Not to mention the names in 12. Fictitious. the lists of mythical patriarchs down to

Abraham, who are perhaps, in some cases, of non-Hebrew origin, we meet with various names which were invented in order to fill up the gaps in genealogies and the like. Such names appear in the middle books of the Pentateuch and are particulariy numerous in Chronicles. The so-called Priestly Code -which gives not only the exact measurements of Noah’s ark and of the scarcely less fabulous Tabernacle, but also impossible statistics as to the numbers of the Israelite tribes-mentions many representatives or chiefs of the tribes, and there is every reason to suspect that some of these personages had no existence. Their names are indeed generally formed in the same manner as the names of real men ; but they sometimes exhibit certain peculiarities ; it is, for example, only here that

1 See, however, ASHER ($3).

3275

ll. Tribe persons. names’

N e find names compounded with Shaddai ( I d ; see SHADDAI) and Snr ( a s ; see ZUR, NAMES WITH). The main object of the compiler of Chronicles is to clarify the Levites, and especially the families of temple- iingers and door-keepers, and thus, in treating of the .inies of David and Hezekiah, he mentions many Levites, whose names rest upon no better documentary :vidence than the descriptions of the religious services, Ierformed by the said Levites according to the post- :xilic ritual. Names coined by prophets or poets (such LS the author of Job) belong, of course, to a different :ategory.

The present article includes those OT names which xere in use among the nations bordering on lsrael- 13. Cognate names formed according to ordinary

dialects. Hebrew analogy. On the other hand, the names of Assyrians, Babylonians,

Egyptians, and Persians are excluded (see ASSYKIA, 8 2 2 , EGYPT, 5 40).

At the present day we are acquainted with very many ?ersonal names that were current among other Semitic

The Arabic names known to us are particularly abundant ; these include

the great majority of the names found in the Nabateun nscriptions (of which the Sinaitic inscriptions are a sub- Iivision), and also a large proportion of the PaZmyrenr names. Many Arabic and Aramaic names have been preserved in the Greek inscriptions of Syria and of the neighbouring countries.’ 4 s to the pronunciation of most Arabic names we are accurately informed, thanks to the industry of Mohammedan scholars. But this knowledge unfortunately throws very little light upon Hebrew proper names, owing to the fact that the nonien- clature of the Arabs differed widely from that of the

15. Phaenician. Israelites. To the latter the phmzician The Phoe-

nician inscriptions contain many proper names ; since, however. vowel letters are very rarely used, the exact pronunciation cannot be ascertained, nor is much information to be derived from the transcriptions which x c u r in Greek and Latin documents. These transcriptions, moreover, vary considerably. The Phoenicians, particularly in Africa, appear to have had a somewhat indistinct pronunciation and a fondness for dull vowels, 5 0 that the sounds are reproduced by Greeks and Romans in an uncertain manner.

Thus the Punic name nn (Heb. ]RE, Mattin) figures in the Latin inscriptions of Africa as Metfhunus, Metfun, Motthun, Mutum, Myithum; Jos. c. A). 1 2 1 has M~TTVYOF ; Polybiusix. 22 4, Mdsrovor : Livy 25-27, MufLines; and perhaps we may add the M a m j v of Herod. 798.

I t must likewise be remembered that of the Phoenician language extremely little is known. With respect to

Arninnic names we possess very much fuller information : a considerable num-

ber may be found in inscriptions and literary works, and the pronunciation is, for the most part, fairly certain. The names in the Sabean inscriptions agree to some extent, it is true, with the Arabic (in the narrower sense), or at least are formed according to Arabic analogy ; but

many of them have an antiquecharacter, unknown in classical Arabic, and these

latter names exhibit many features which appear also in Hebrew nomenclature. The Sabaean pronunciation, however, is but very imperfectly known, and even those who are really acquainted with the inscriptions (which is far from being the case with the present writer) understand still less of the language than students of the Phoenician monuments understand of Phoenician. The

14. Iprabic. peoples.

I S much more nearly akin.

16.

l,. Sabaan.

18. Abyssinian, formation of Abyminian propernames, as they are coined even in our own

time, offers very instructive analogies to the Hebrew (see below, $5 21, 22).

The fact that it has been found necessary to exclude

1 Such names will here he cited in the genitive case, whenever the nominative is uncertain.

3276

NAMES NAMES Assyrio-Babylonian and Egyptian names from this 19. Other article, doubtless constitutes a serious

defect, for, quite apart from general languages. analogies, it is not impossible that the

two ancient centres of civilisation, Babylonia and Egypt, exercised a direct influence on the mode of coining names among the neighbouring Semitic peoples. The present writer, however, is not in a position to verify the state- nients of Assyriologists and Egyptologists, still less to throw fresh light upon such matters. Furthermore, it would seem that the proper names of the Assyrians and the Babylonians sometimes differed essentially from those of the Hebrews. It may be noted, in particular, that there was a liking for very long names. The names of the non-Semitic Egyptians probably diverged still more from the Hebrew type. In consequence of some attention devoted to (;reek proper names-a study which the work of Fick2 has now greatly facilitated -it has been thought permissible to cite a few illustra- tions froni this department. Some surprising analogies will here be found, in spite of the great dissimilarity of the tw-o races.

Very many Hebrew names are formed by composition from two or more indeuendent words. W e will first 20. Composite consider these compounds from the

point of view of their form, before ’ their treating of their signification. Such ‘Om. names- accordine tz the Massoretic -

vocalisation, undergo various contractions, which must be based, to a large extent, upon sound tradition, or a t least upon correct analogy ; but some of the details are ~ n c e r t a i n . ~ A compound name may consist of (a) two substantives, the second being in the genitive (I .of.), or else it may form (6) a coniplete sentence (1 228).

a. To the class of compounds consisting of two nouns, in the nominative and the genitive respectively, belong such names as Jedid-iah ( n ~ i . ) , beloved of Yahwt,’ Mattithiah (inmnn), ’ gift of Yahwe, Esh-baa1 ( 5 y l y ) , a man of Ihal , ’ Obadiah ( i ~ m y ) , ‘ servant of Yahwe,’ etc. In niany proper names the first part ends

This is mostly to be regarded as 21’z:zc- :iei’sufix of the first pers. sing.,4 but sometimes as a mere appendage of the

construct state-a formation of which w‘e occasionally find examples elsewhere, and a survival, it would seem, of some old case-ending. A few of these instances are open to question, in consequence of the general unccr- tainty of the vowels.

If the form Abdi-el ($N71Jy) in I Ch. 5 15 (equivalent to AbdGl [5~?13yl in Jer. 3626) be correct, it can mean only ‘servant of God,’ just as Znhdiel ( 5 ~ y 3 1 ) in Neh. 11 14 I Ch., 2 i z (cp ZaflSLjA b ‘.\pa$, I Macc. 11 17) means ‘ gift of God. Hannicl(5~93n) is ‘ favour of God,’ like the common Carthaginian name +y3>n, Hannihal, ’Avvij3ac.5 So also Melchizedek ( ~ 2 h pis) is prohalily ‘king of riqhteousness,’G and the name of the angel Gabriel (5~*131), ‘man of God.’

The use of this old termination i in names formed at a late date may be due to an inlitation of antique names. Archaic forms have an air of solemnity, for which reason the same ending i is sometimes added to ordinary nouns in the construct state by later poets. Similarly the zi before the genitive in another common Punic name 5p3yrys Asi-uhal, AzzruhaZ, Hnsrlnr6nZ. ’AaFpodpas, ‘help of Baal,’ seems to occur in a few ancient biblical names-e.e. , Samuel (i~:zJj), ‘ name of God.’ In some names a preposition stands before the noun in the construct-e.g., R5sedP-iah ( n , i j~ l ) , ‘in the secret of

1 See ASSYRIA, $ 22, EGVPT, $ 40. 2 Die g?<ec/rischen PenonennamenP), Fritz Eechtel and Aug.

Fick, Ghtt. 1894. 3 Contraction? 50 violent as the Phmnicinn BomiZcav, Boncar

for nip5oi3, Gescon, Giscon for i 3 ~ 1 2 , Aodosfor, Aostar for ninu i~, seem to have been quite unknown in Hebrew.

4 &r an alternative view see Ani, NAnlEs W I T H , 5 3. 5 iy>,jnn (CIS, 1661) appears doubtful on account of the

7 On ‘the meaning of this and similar names see SHEM, NAMES

frequent Muithtwtdal without i. 6 See however, brEI ,CHIZEVEK.

WITH.

3277

Yahwh,’ BEzLl5el ($K+~J). ‘in the shadow of God’; cp the I’hoenici& ix i .3 , ‘ in the hand of God.‘ Such formations are common among the

p y z g l Abyssinians-e.g., BaZda Maiydmm. ‘by the hand of Mary,’ Baja25ta iWikdU, ‘ by

the prayer of Michael,’ etc. ; cp also the SabEan niipns. ‘ to the life of Athtar.’ Single nouns with prepositions appear in Lie1 (hi), and LPm6el (Prov. 31 4, MT i ~ i os ) , or Lemfiel ( i x i n ) ) , to God’ ( L e . , belonging to God), as also in Bera ( y i l ) and Birsha (yth>), ‘w-ith (or, in) evil,‘ and ‘with (or, in) wickedness,’ the names of the legendary kings of Sodom and Gomorrah. Similar are the foreign names Bishl2m (&x), ‘with peace’ (Ezra 47), and Ethbaal ($yxn~), ‘with Baal‘ ( I K.l631) , unless the latter be equivalent to ’IBd$aXos (according to the Tyrian tradition in Jos. c. Ap. 118.; Ant. viii. 13 2,

cp c. A$. 121 ; Ant. x. 111), which probably means On such Semitic names with pre-

positions see W Z K M , 6 3 1 4 8 6. The use of complete sentences as proper names

is common to all Semites. Among the natives of 23. Sentence central and northern Arabia, it is true,

such formations appear only as sporadic survivals, in nicknames (e.$. , Ta’abbata

Sarm[n], ‘he has mischief under his arm,’ Jii‘a kamEhu ‘ his lice are hungry ’), and in names consisting of a single verbal form (e.$., Yazid , ‘ he augments ’). But among the Syrians these names were freely coined, even in Christian times (e&, SZ.Ghd zikhe‘, ‘the cross conquers,’ Kdmisho“, ‘Jesus is risen,’ Subh&i Zmiran, ‘praise to OUT Lord ! ’ etc. )

Similar,are the Abyssinian TaKYfu 6;rkZn, ‘the light has been revealed, Mnrikhrinina E@’, our Redeemer is the Lord, Mapah s~nzrri, ‘ the angel has pleasure in her,’ Y&nra&anu h-r&tstl may Christ have mercy on us !’ etc., and the modern Amhari; DPlwa7iz6ar& ‘victory is her throne’ (name of the wife of Muhammed Graii, the enemy of the Christians) AZam ayahu, ‘ I have seen the, world ’ (name of a son of King Theodore), WandCmu naA I a m his brother ” cp also such cases as Tawridach, ‘sh; is heautiful’ (name i f the wife of Theodore), Adarash, ‘thou (fern.) hast enlightened,’ etc.

T o these correspond the Hebrew Hephzibah ( m ym), ‘ I have my pleasure in her’ ( 2 K. 211, cp Is. 6 2 4 ) ; Azrikam (cp.iiy). ‘ my help has arisen ’ ; Col-hozeh (mh-$3), ‘ he sees all ’ (?) ; Jiishab-hesed ( i ~ n JWV), ‘ kindness is requited.’ Even the tribal name Issachar ( i j sw, ) seems to belong to this class, since it cnn scarcely be anything else than i3v w., ‘there is a reward,’ although it must be admitted that the meaning appears somewhat strange (see ISSACHAR, §§ 3, 6). In like manner Isaiah expresses one of his fundamental ideas in the name which he gives to his son, Shear-jashub (3rd’ itad), ‘ the remnant shall be converted ’ ; another son he ventures to call Maher-shalal-hash-baz (12 wn inn), plunder has hastened. booty has sped.’2 Ezekiel forms the name Oholi-bah (RV), h, ’ my tent is in her,’ cp Lo-ruhiimah (ncm a i ) , ‘she has not found mercy,’ in posea. Joshbekashah (nuipad.), in I Ch. 25424, seems to be ynshib kdshnh, ndpxi i . , ‘ H e ( ; . e . , God) brings back hard fate.’ Instead of HazzElelponi (RV). &5rn (fern.), in I Ch. 43 , we should perhaps read Hnjlel- p i n a i ( * ie i isn) or H&e&inai (&sn= ‘13 5rn hi& panni), ‘ Do thou shadow my face ! ’ W e must of course regard as a fiction the statement in I Ch. 2 5 4 , where the sentence GiddAlti we R6mimti ‘Ezer [Y?H+H] Mallethi H6thir hInh5zi’oth ( i m n .nhn i i y mnoiii , n h nN,ino), ‘ I have made great (cp w. 29) and have helped mightily (v. y), I have fulfilled (? v. 26) abundantly (v. 28) visions (v. 30),’ is cut up in order to furnish names for the five sons of Heman, one of the Levitical singers (see HEMAN). The name of another Levite ShPnlir5.- m6th (nmrpnw) appears also to have been borrowed

1 On an intaglio-a term used in this article to indude inscriptions on seals, scarabs, and gems, such as those published by hl. A. Lrvy (Sicgel und Gemmen), d e Vogue (ZnfaiZrPs), and Ganneau (Sceazrx et cadets) .

22, Pre-

with him is Baal.’

names’

2 Here l?? is probably to he taken as a perfect. 3 Here i i w p w - has been interpolated.

3278

~ A M E S NAMES from some poem, which contained the words ‘ My name (Le . the name of God) is exalted (lit. exalted things),’ or else, if we pronounce ShEmS ( *a t ) , ‘ the heavens on high.’

The above-mentioned names have, for the most part, 24. Theophorous a religious meaning, implied or ex-

names : their pressed. Much more numerous are the names which consist of sentences c-- explicitly mentioning the Deity. In

such sentences the predicate is sometimes a verb, sometimes a noun. The verb may stand in the perfect or the imperfect, rarely in the imperative ; of this last we have an instance in Hachaliah (n,$,n), which, as Th. Bohme first pointed out, should be read not Hachalyah (n;hn), but HakkElEyah (n:$n), ‘wait for YahwB! ’ Both in the verbal and in the nominal sentence the subject may stand either at the beginning or at the end- e.g., Elnathan ( m h ) , and Nathangl (hini), ‘ God has given’ ; Jehoiar/b ( 3~ in , ) , ‘ Yahwk contends,’ and Jerub- baa1 ( $ y ~ i * ) , ‘ Baal contends’ ; Elimelech (75&N), ‘my God is king,’ and Malchiel ( 5 ~ & ) , ‘ God is my king.’ The order of the words cannot, of course, vary in inter- rogative sentences-e.$. , Michael (SNj’n), ‘ who is like God 7 ’ Michaiah (inq,n), ‘ who is like Yahwk ? ’

In many cases, it should be noticed, we have no means of deciding whether the predicate be a verb or a noun, nor even whether the name before us be a sentence or two nouns of which the second is in the genitive. In the absence of conclusive arguments to the contrary, it is best to follow the vocalisation, without placing too much confidence in it. As regards the sense it matters nothing whether, for example, we pronounce Joezer (iiyi3): ‘ YahwB is help,’ in accordance with tradition, or JoazHr (ip.), YahwC has helped,’ after the analogy of Eleazar ( T I ~ ~ N ) , of which the vowels are certain, since the name was a very favourite one.

In Israelite names the Deity is most frequently called Divine by the name peculiar to the God of Israel,

psrt. vu. Yahwk (>in.), which is invariably contracted. At the beginning it appears as

Jeho- (in?) or Jo- (i,), at the end as y2hu or yah (in. or 2 3 ; EV always -iah or -jah). Often (see e.g., ISAIAH) the same name has both forms.3 On ancient Israelite intaglios we find vused also at the end-e.g., ivy (twice), and 1,120 (once, while inq310, corresponding to n * i w in the OT, occurs once also), i w y (once), and i . 3 ~ (once). The pronunciation was probably yau or yZu, the contraction being similar to that in i-?:, dbhiu, ’his father,’ instead of ‘a’??, which also occurs ; the phonetic difference must have been very slight. In like manner we should perhaps read AhiyyHu (i*nn=AhiyyBhu. in;~m), instead of Ahio (imfr), in I Ch. 8 14 31 9 37, as also in 2 S. 63f. (=I Ch. 1 3 7) , where a proper name suits the context better than ‘ his brethren’ ( im~) . Even an Aramaic heathen of Egypt writes his nanie iwy , ’ YahwB helps ’ (C1erm.-Gann., Et. d’Arch., 1896, $ 2 25). The man was perhaps of Judean extraction ; the name of his father *>it9 seems also to be Hebraic, cp 3i>w,

The word El ($N), ‘God,’ is likewise very common in proper names ; at the beginning it usually appears as kli- (*$M), which can scarcely be translated otherwise than ‘my God.’4 Among the Phcenicians, Aramaeans, and Sabaeans also 5~ was largely employed in the formation of proper names. Names containing other appellations of the Deity are much rarer, and will be noticed below in their proper place.

1 Whether the name Sentiramis has the same etymology cannot here he discussed. In any case the Hebrew name is not borrowed from that of the divine queen.

2 These facts constitute a strong argument against the opinion that the characteristic difference as to the order of the words betwern th: nominal and the verbal clause in Arabic dates from primitive times.

3 When both forms occur, only the form with in? will here be mentioned.

4 For an alternative view see Ani, NAMES WITH, 5 3s

iuru.

57.

3279

Theophorous proper names often give clear expression 26. Their to the ideas of the Hebrews, and of the msanings. Semites generally, as to the relation of man

to God. A comprehensive view of the names in question will be found more instructive than a lengthy exposition ; in the following lists, however, a rigidly systematic order will not be observed.

In many names God appears as thegiverof the child. a7. God the Elnathan, j n i i ~ (which occurs also in

Egyptian Aramaic). Nethangel (!mini), Jehonathan (iniin.), Nethaniah (inmi, also giver*

on an ancient Hebrew i&agL&), Mattaniah (rn.ina), Mattithiah (inynn2, wrongly written nnnn. Mattattah [RV] in Ezra1033). Cp the Nabataean (or Edomite) pop, Kouvhavos (Miller I) ; the Flicenician in,sy>. 5y>in*, and other names containing in-, -la@&, S~inn, $yxnn, the old Aramaic iniini, the Palmyrene piny, as well as other Aramaic names containing I?,, Arabic and Sabaean names containing ~ n i ; so also fMbwpos, Awul- @cos, ‘ H ~ ~ ~ o T o s , etc. The same meaning belongs to Elza- bad ( i x i h ) , Jehozabad (imn3), Zebadiah ( i n y n ) , Zabdiel $NTU (Zapbr$X 6”Apaq) ; compare the Palmyrene 13113i, $3131 (Za@@qAos, Polybius 5 79 ’os), etc. Perhaps we may, with Gesenius, include in this category wNi*, wxin*; cp the Arabic Aus, ‘ gift,’ and the Sabaean names OI&, ~NDIN, h o i x ~ . But the vocalisation of Josiah (7n;@d,) seems to militate against this view.2

God gives of his own free wilt, or apportions (as a gift)-Jehonadab (>7jin*), Nedahiah (rnq11) ; so also it would appear, rapa.;lA (I’apdqXos) in Tobit, ‘God has chosen out.’ But Pelaiah (ny.&, n,k), and in I Ch. 15 18 21 Eliphtleho (r&&, to be taken as an imperative) probably have a different meaning.

God increases (the family)-Eliasaph (F,&), Josi- phiah ( X-DDI,).

God opens (the womb)-Pethahiah (wnns), as Nestle has rightly explained (Die Zsraelitischen Eigennamen, 168), in accordance with Gen. 30 zz ; cp the Sabaean Sarnno. The ‘ opening’ or ‘ enlightenment ’ of the mind is expressed in Pekahiah (wnga).

God is gracious-ElhiinHn, .in$ti (also on an ancient 28. Gracious. Hebrew intdglio), HSnanEEl, $ ~ i i n

(’AvdvvXos, Jos. Ant. xv. 24), Jeho- h8nHn (]inin,), Hgnaniah, in’iin (on an intaglio nmn), Hanniel ( S ~ q n ) . ~ Cp the Phcenician 5y3in*, i&y> (Buliahon, C I L 8 10785), Sy~in ( f fannibal) , nip$nin (Humilcar), 133n ; the Nabatrean in (”AvvqXos) ; the Palmyrene i n ~ t h , jnny. So also Hasadiah (n,inn), in I Ch. 3 20, and perhaps Rizia [RV] ( x w ) in I Ch. 7 39, for KEsaya, n’yi.

-

God has mercy-Jtrahintel, 5xnni.. God blesses - Barachel ( 5 ~ 3 x 1 ) ~ Berechiah, in*3i>

(Bapaxlas), Jeberechiah, i n m ~ . Cp Koupdpamr M a h l ~ o u ’Ibou~aios , CZG, 5149 ; the Phoenician 71>h, $p,l> (BaAcbuZ in Latin inscriptions, and so we should read the nanie in Cicero, Jkrr. 33989), 73in (on an in- tuglio) ; the Palmyrene 7i35i3 (BwAij.dpaps).

God Zones - Jedidiah ( n ~ i , ) , perhaps also Eldad (ih), Elidad (-11.5~). Cp the Sabaean $xii i , @r6+rhos, Al+iAos, f 3 ~ 0 + l h v ~ o s , etc.

God he&-Eleazar (iryirr), AzarPEl (5tiiiy). Azariah (in-,iy), Eliezer (,&N), Joezer ( i ~y i , ) . Cp the Phoenician i iyiaa~, iiy5yx (Bah4Cwpos, JOS. 6. A?. lrs) , 5y3iiy (AzrubaZ, etc. ), 5ymiiy ; the old Aramaic iiy5y3, i iyl in, h i y , hr~iy ; the Sinaitic iiynip, v h y , the Palmyrene n h i (the three last names are Arabic). Adriel ( 5 ~ - i i y ) , in I S. 18 19, 2 S. 21 8, would be Aramaic ; but it is

1 By M Z e v is meant, in this article, the list of Semitic names of the second century B.C. from Egypt, given by E. Miller in the Revue Archiologiqwe for 1870, 1098

2 It is hardly justifiable to explain Kushaiah, +mrp I Ch. 15 17 (6 Kwaiov [A L] ; Krru. [el), for which 644 [29] h 3 G s h i (*s.p), from the Assyrian &iu, ‘ to give,’ a verb nnknowk It would seem, in the other Semitic languages. 3 5~n in in Jer. 32 7 - 9 , ~ ~ though repeated several times. seems

to be incorrect. 3280

NAMES NAMES ( m n h ) , and Hsbaiah (nxm), probably t3 be read Cp the Talmudic $wino.

God makes-El&sah (nbyh) , AsBhel ( h t b p ) , Asiel 31. lYIaker. ($why), 'Aur?jX (Tobit II), Asaiah (n7by)

on an ancient Hebrew intaglio iwy, Jaasiel RV ( ~ K ~ Y J P ) , MaasE-iah (wbyn). Cp the Phoenician Sy9$u ; BedFepyos, Akp$ir.

God nccompzishes-GEniariah ( q n q ~ s ) . Cp B~orhh?~ . God creates-Bera-iah ( T K ~ x ) , I Ch. 821 (probably

apocryphal). God buiZds-Bena-iah ( i n m ) , so also on an intaglio,

IbnP-iah (m?;). Cp KBupuvos (Miller) ; the Kabatzan 5x13 ; the Aramaic ~nni( = K J J ~ I ) ; Behmuros.

God sets up, estabZishes-El-iakim ( ~ , p h ) , Jeho-Skim (o*p,jn.), mis-spelt o,fi.. Jokim in I Ch. 4 22. Also Jecam-iah ( m q y ) , the vocalisation of which can scarcely be correct. Cp the Sinaitic v'mpn ; the Sabzan $Knp*, h p n . Furthermore rn'iin (Kt. )-Le., Conan-iah w i f i 3

(the forms KZnan-iah, ?n:I>?, Ktnaniah, wqy?, are less probable), Jeho-iachin ( p i n , ) , Jecon-iah ( ~ n m . ) , in Jer. 2228 Con-iah (~13).

7: -

God determinesfafe-Gaddi-el (5~.qj).

God drings back-El-iashib (Y&K) . Cp the Pheni- cian S y ~ w , which name, as Geiger has remarked, should be restored in 2 S. 238, the received text having 3 ~ 3

nzwx, 'IepouB.6, and the parallel passage I Ch. 11 I I

~y3v3, which point to an original ~ Y J S * , or more correctly 5 ~ 3 m * , ~ so bL, IeupaaX. 2 S . ; IsuuepaaX, I Ch. (see JASHOBEAM). Shiiba-el ( k n d ) . Shebu-el ( \~>3d, $ K X $ ) , seems to mean ' 0 God. turn again ( i . e . . forgive),' or, if we pronounce ShBbP-El ($g?t), ' God has forgiven.' So also ShRbiah ( n q d ) , I Ch. 810 (which is preferable to the reading Sachiah (T?$), cp Zapid, @ ZEPLU ; see SHACHIA). Whether the Sabzan h j i f i has the same meaning is uncertain.

God places (?), rits on the fhrone(?)-Joshih-iah RV ( T J ~ V , I Ch. 435), of which Joshaviah (mgi,, I Ch. 11 46) and Joshah (ncs'i?, I Ch. 434) are presumably corruptions. Also Jesimi-el, $ N p b + (pronounce JesirnS-El, $&ye;?),' I Ch. 436.

God causes t o g m o (?)-Yashwahyah (~n??;), as we should perhaps read instead of JEsh6hB-iah (@d;) in

God knows-EI-iBda (&K, a name borne also by an I Ch. 436.

probably a mere mistake for Azriel ( $ N T ~ ) , or Azarei.1 (5Hiiy), as the LXX seems to indicate (BL, however, in I S. eGpqX). The same meaning. it would appear, is convcyed by Jesha' (yw?), Shim' (yiu). Sha' (yv , cp nyrun) in Isaiah (Yesha'yRhu in-yw). Hoshaiah (wydin, nyL"in), S ~ y t p (on an intag&), Jehoshua (ytnn,), Jeshua (yiw), Elishua (yrw\n), Elisha ( y v , $ ~ ) ; similarly Rehabiah, n ' ~ m . 'Ivideness ( i . e . help, cp y w ) through Yahwk.'

God is with man-Inimanuel, h i i n y , and perhaps Ithiel,' $K,n .K (Neh. 11 7). Conversely Azaliah, W ~ Y K , 'with YahwA' (?).

God conjeys den$ts-Gamaliel [EV], $ K h j , MEhE- tabeel, ' xm*nn (Edoniite)fenz.

God is good, kind-'riibC@l, (altered purposely by the scribes into 5yp, TBbPal, which was intended to signify ' not good '), TwPiljX (Tob. 1 I ) , Tobiah, 7;1'3ra.

God sustains-Semachiah (in,3oo), Ismachiah (in-3,m-),

the Phoenician ooy$y~. ODY;DUK. God hoZds fasf-Jehoahaz, inKr>*, Ahaziah, i n m ~

(the king who bears this name is called inxin- in z Ch. 21 17 25 q), Hezekiah, i n y n (the punctuation of the form ?-p", which also occurs [see HEZEKIAH], can scarcely be correct), Ezekiel, hpin?.

God is strong, and sfrtngthens-Vzziel ( i ~ ' i y ) , Azaziah (inyly), Uzziah. 7n*iy (on an ancient Hebrew intagh, iVy). Cp the Phenician j h y ( ' A t i p i X ~ o ~ ) , ~ Y J I Y , n i p h y , rymnvy, h w y (the two last are on intaglios), the Sabrean 7 y h ('EXPa(os) ; ~ E O K ~ ~ T ~ S , IIoucrb$wv, etc. The names Jaaziel ( ~ N * T Y > ) , Jaaziah (wry), should perhaps be added ; so also Amaziah ( ~ T Y D K ) .

God is a refiTe-Mahseiah (RV) (p$) [Ba.]. l n - stead of Max-iah (rn%7ya), and Eliizai (WY$K) we should probrbly pronounce Mf'oziyyah ( w f y ~ ) and El'6zi (3py)K) respectively. Cp Ab8vXos (Miller)'and numerous Arabic names derived from i i y = Heb. iry ' t o take refuge ' ; the Aramaic w r y ; z ? J Y l K h p , ' E p p i ~ 6 ~ g s . Similarly f3EzalEE.l (hhj), ' in the shadvw of God,' and Elizur ( y i s h ) , 'my God is a rock.'

God deZii'vers - Elpalet (ab&), Elipelet ( a k h ) , PaltiSl (!wid&); PPlatiah (in.ab). The same meaning it would seem belongs 30'

" Y

to Melatiah (in&), and perhaps to Delaiah ( r n h ) , 'Yahwk has drawn out.' W e may include, with certainty, the name of the Herodian (Paud$w-i.e., i!:?-the Palniyrene ~N'YD (@aaaihXv, @auqhhv, fem. ) cp (PaudpaXos (Miller), L e . , $ y ~ 9 . So also MeshEzabEEl (5~1pdn). Cp the old Aram. 3 7 ~ 9 7 3 ; the Phoenician ySn'7y3, 5y3r5n ; ZwuiOeos. BE~UWTOS, 'Hpourjv.

God cornforts - Nehemiah, n-nni (on an intaglio in-nni).

God heals-Repha@l (h~i), cp the Palmyrene h~i, 'Pe+hXov, and the old Aramaic 5 ~ ~ 1 9 , w-hich coincides with the name of the city, IrpPEl EV ($~9i?), Josh. 1827 ; Rephaiah ( m y ) . Cp the Palniyrene h~~i , h j ~ i ('Pc+apJXou), ~ g i 1 1 (= ~~ ih) ; the Phcenician ugm$yl.

God redeems-Pedah-el, h n ~ s ( S K ' I D on an intag&; @a8ar.6Xou), Pedaiah (vis), IphdE-iah RV (n*m,). C p the Phoenician NiabyZ.

Cp the Phoeni- cian inv$y3, i ~ w i ~ ~ , etc. ; the Nabataean S K ~ D I (Nark- pvXfs) ; the late Greek Oeo$dXaKros.

God Keeps in safe@ (?)2-MEshelemiah (wnhb). Cp the Phcenician o'w\y3, ~5~1nw:" ('EuupucX?)pou).

God conceds ( i e . , presumably ' defends ')-ElzHphiin ( p s ~ ) , ZPphaniah (anq~s),, which occurs also on an infa&io. Cp the Phcenician 5yllpr (frequent both as niasc. and fem. = Sophoniba3). So also El- iahba

1 The name cannot be sy?:N, ' God has brought' (Aramaic), since in Nehemiah's time the older form 5H.n.n would have been

God preserves-ShEmariah (qx~mtj).

2 Or perhaps 'requites.' 3 Mis-spelt Sojhmis6a. T h e vocalisation agrees with that of

3281

32. Knower. Aramaean, in I K. 11 23), Jeho-iBda (ymh,), Jeda-iah (n,yv), Jedia-el (>*y,i*).

Cp the Palmyrene 5 2 y ~ ('IeGdpvXos) ; the 5ab r~an h y i - ; Oebyvwuros, Aibyvwuros.

God rememders 3---Jozachar (mi,),4 Zechariah ( q n v ; ) . Cp the Sabzan h i 3 i T ; 0~6pv7)uros, Aidpvvuros. So ako, it would seem, HBshab-iah (qnqdn), and Hfishab- ne-iah RV (;1.13un), further corrupted into Hashhad- dZinah KV ( m . i ~ d n ) , ~ and Hiishabnah (n13~$7) , for which we should read Hashabni-jah (mth), ' God has taken account of me. '

God we$zs-&aniah (nyi~), JAzan-iah ( inq i~ ' ) , Jtzan-iah (>7.11.).

God sees-HkB-e1(5~~in, 5 ~ 7 n , a native of Damascus), Jahki-el (SK*;n,, of which Hki-el , $win, I Ch. 239 and Jezn-el, hi*, I Ch. 123 Kt. or Jezi-el [ ' ~ K T ] Kr. maybe corruptions), HkR-iah (am) , JahzS-iah RV ( am, ;

Zogoviac in @ ; since, however, the Punic o can scarcely corr,e. spond to the Hebrew o, we may conclude only that in this as in some other names, the first part was regarded as a verb i y the Massoretes, hut as a noun by the Greek translator, in accordance with tho Punic form.

1 This, it is true, may also mean Baal dwells.' 2 Variant 5,q.n.cp. T h e punctuation yaries also between d 3 See Nestle, ?.c.,whorightlyrefers toGen. 3022. Themother

4 Ginsb. l:?,. 6 Unless ' n may he due to dittography ; see HASHBADANA.

3282

Cp ~N>I ' , on a Phoenician intaglio.

.- . . ~ _ _

and t...

isPrimarily the object of the verb.

NAMES NAMES God is mighty (?)-Jecholiah (m$?;), the vocalisation

of d ( 'Iex~hia [AL]) can hardly be correct, as the name so pronounced would signify 'Yahwe comes to an end ' ; perhaps the genuine form was JCchallC-iah (?a$?,), 'Yahwe destroys.' With Jecholiah we may compare Jehacal ($XI*), Jer. 373=JBcal ( h v ) , Jer. 381. The Sabxan $&, may be something altogether different.

God rises (like the sun)-ZCrah-iah (n*nir). Jezrah-iah (n*nir*). Cp the Sabrean $xni*. So also ;1*ina may perhaps mean ' Yahwe is the dawn.'

God is light-NEriah EV (13*11). Cp Aro+bcts, 9 ~ ~ 6 8 ~ 0 s ( i . e . , ' divinely bright '), etc.

God isjrel-Uri-jah (??*TN) ; perhaps &-el ($N?K. Ezra 816), and Ar-Eli (~IN~H, Num. 2617) may he corruptions of Ori-e12 ($!*?!, $!??). Cp l'inirc of Byblus, written Urumifku in the cuneiform inscriptions (KBZgo); the Palmyrene $1111 (Nolipp~hos)

God judges - Eli - shaphat (DD&N), Jehoshaphat 36. sovereign. adin in,), SbCphatiah (ramad). Cp the

Phcenician ~ ~ & y 2 , %J~ODW. So also Daniel (i~":, 'q, which occurs likewise in Palmyrene), and perhaps PSlal-iah (n%).

God is just-Jehozadak (pisin.), Zedekiah (rnapir, SidkiyyRhu). Cp the Sabxan p pi^; in the ancient Aramaic name p p l r (CIS 2 7 3 ) , the letters p are not quite certain.

God rules, is Ring3-I%-melech (?,$&N, which occurs also in ancient Aramaic), Malchi-el ($whn, cp the Palmyrene 5 ~ 3 $ ~ ) . Malchi-jah (whn). C p the Edomite Kaushmalaka (KB 220)~ L e . , Kou/.~dAa~os; SO also ' E h p d h a ~ o s ~ (Miller) ; the Phoenician l$n$yz i h y 1 ; the Egyptian Aramaic +niDN. So also the Phoenician

Bel is fire.'

Jeziah, RV Izziah, ani>, Ezra 1025?).' (REfiiah), wty: (Irijah EV), z;i; (Jeriah).

Also h q ?;!?

God henrs2-Eli-shZma (yn@*$v, which occurs also on . . an intngfio, probably of ancient Hebrew origin, y n w h ; 33. Treats cp Sabxan ~ D D ~ N ) , Ishmael. !-NYo&, (cp with man. Sabaean INYDD'D'), HoshRma (y?lyin) I Ch.

318 (for Tehoshama vowin?. or Toshama, ynd>), Ishmaiah (i&&). Cp the Phoenician ;nanip$n, etc. ; the Sab;~an bpi.

God a n s w ~ r . ~ (properly, by an oracle, hence, ' He grants a petition ')--'AvaSh, unless connected with p n (see Swete. 'AY.) Tobit 121, Ana-iah (n31y). So also Anan-iah (n*~>y), which should probably be pronounced AnRni-jah (rimy), ' Yahwe has answered me.' Cp the Syr? 'Aminishd' 'Jesus has answered me.'

Cp the Talmudic 1n.in. m'nN ( =ininn) ; the Phcenician ~ $ 1 ~ 5 ~ 1 , ' Baal reveals.' Perhaps we may add the Phcenician +Din,, i$Nin*, ]$in,, from the verb mn; Be6977pos, Ar6+7pos, Be6+ppauros, B E ~ X ~ ~ U S O S , etc. Possibly the name Kola-iah (7.9~) also refers to an oracle.

God szeiears 0)-Eli-sheha (~~d'hi), Jehosheba (ylldin?) (both feminine). In JehoshabCath (nyzgin,) and the N T name 'EX(e)ruapCr [BXA] (so in Ex. 6 23 [A'F] ; cp EXeuuapsO, Ex. 623 [B]), the feminine ending appears, which is quite contrary to rule ; the grammatical form presents great difficulties.

God pwmises (?) - Noad - iah (-viyii), MBad - iah (nqyie, Neh. 1217. for which v. 5 has Maad-iah, n,iyn). Cp the Phoenician i y q n a ~ .

God is the object of hope-EV Hachaliah (;r.$sn, see

God speak.r (by an oracle)-har-iah (n9-m).

Ybove J 23), RV El-ieho-Enai (&i,&~), 34. Object. kl-io-;7.nai ~ y i h ) . ' towards Yahwe are

mine eyes turned.' God is the object ofpraise-JChallel-El RV (h&*),

MahBlal-El RV (h%no) , HBdav-iah (wiii7), Hodi-jah (naiin), HodPvah (nnia, pronounce Hddfi-jah, miin,

God is the object of a request-ShEalti-el ( \N*&N~). God admits into his cunJidence-BesddS-iah (aqim).

w p ) .

God corner-Eli-Rthah (an&), I Ch. 36'

God passes by (?) 3-El-idah ( n i y h ) , I Ch. 720, for which v. 21 has Elekd ( i y $ ~ ) , Adiel (5N*iy), Ada-iah (nqy), Jeho-addah RV (myin,), I Ch. 836 twice (for which 942 has Jarah, my', twice). Pos- sibly Laadah (my\) , I Ch. 421, may be for ; n y $ ~ .

God dwells (among his worshippers)-ShSchirn-iah

God lives-JC!+el (hv,., also in Palmyrene), Jehi-eli (-$wn,), Hi-el ( h n , I K. 1634). probably to be read Hay-El (!-N,n, BHA has 'Ax[E]L+, hut $wn occurs in Sinaitic inscriptions). Cp 'n-wo1 (on an intaglio which is probably Moabite), the Phcenician v'ia.

254 (=El-iRthah, nn+N, in 21. 27). acts.

(1 nmd).

God meets (with his worshipper?)-Pagi-el ( h p ~ ) . God miitends"-Jeho-iRrib (1>i,iT*), probably also

Israel xi^^), Sera-iah (7;5~),~ and perhaps MEra-iah (..in), ' Yahwe has withstood.'

God shuofse- Jeremiah (wni,, YirmpYihu). The same meaning perhaps belongs to the Phoenician l h s y z (a very fxvourite name, transliterated Bafsiffec, etc., B d u X ~ ~ o s in Josephus, e. Ap. 121) and ~ $ a i n w ~ .

God t/zwiders-Raam-iah (n-nyi), Neb. 77 , for which Ezra 22 has RPtlaiah (w5yi).

God iz ,-Itd7 or, more probably, gladdens-Jahdi-el (\NY,~%), Jehde-iah (rn,in., Yebed-yihu).

M,izzah Gen.361317=1 Ch.137. 1 Possibly \N'V and a'?' may be connected with 311 ; cp

2 Thht ib, jn'nzan'b, He 'hears' the mother's prayer for ason. 3 rn xX. 346. I K. 19 I I .

4 SgeEi. 15;,-Ps. 248, etc. 5 n*,c, which occursonan intaglio, seems tohe quite different. 6 See Ps. 7 14 [13] 18 15 1141 Deut. 32 23 4zr etc. Originally,

7 Scarcely in the sense of &Sei' yaiov, said of Zeus. these expressions had a litera[ sense, as in the case of Apollo.

iwonip5n. God ispossessor-El-kanah (nip$r), Mikne-iah (rn31p).

C p 15rnpn on an intazZiu; the Bceotian Be6raau~os (in an inscription).

God. is Lord-Adoni-jah ( ~ f i ~ ) , BEaI-iah (n.$y>, I Ch. 125). Cp the Phcenician $y111~, I ~ N I ~ W N . etc. The form ZdnihaZ, though it occurs only in late times, is important on account of the second i, which niust be the suffix of the first person, ' my lord is Baal ' (or Yahwk, as the case may be).

Thus man is regarded as the servant of God-AbdE-El ($NTXY, which occurs also in Edessene) ; Abdi-el ( $ N Y I ~ ) ,

Obadiah ( inqly , which occurs also on servant. two ancient Hebrew intaglior) ; the

Massoretic pronunciation of this last name is rn9i>b ('ilpe6ias in Jos. Ant. viii. 134); but d usually has 'ApS(e)la(s) [BAL], though ' O p 6 ( ~ ) r o u [BKAL] also occurs.

3,. lvIan a

Among the Phcenicians, Aramaeans, and Arabs, names compounded with 'A6d(i>y) are much commoner than among the Hebrews ; among the Ahyssinians the synonymous term Gadra is used instead. Names compounded with the corresponding feminine term nnN occur frequently among most Semitic peoples hut are wholly wanting in Hebrew. In Greek, names compounded with Goithoc appear only in Christian times. The name Neariah (397y3) can scarcely have this meaning ; derivatives from the root i y l are found in other Semitic names, but the sense is always uncertain.

Man is likewise regarded as belonging' to God-LBEl (St&), LCniuel ('xi&, I N v h see above, § 21). Cp the Palmyrene oca5 (Arubpuou) and the Phcenician n inayh i f at least the reading A~aurdprou, in Jos. c. Ap. 118 be correct.

At the same time God is the portion of man-Hilkiah (rn~pin) ; a cost~ypossession-Magdi-el ( ' 7 ~ 3 ~ 1 ~ ) ; a deLight -El-nZam ( p y i s ~ ) ; health-Shelami-el ( k & d ) .

God is great-GCdal-iah (3n-511), for which Jer. 354 has Igdal-iah (W<V). The vocalisation is that of the perfect tense, which can scarcely be right here ; 6 usually

1 See Ex. 3 2 5 Dt. 4 24, 'the pillar of fire,' etc. 2 See also ARIEL. I. 3 See Ps. 27 4 5 ktc. 4 These forms have the pronunciation of the perfect tense, see

PS. 47903 196 1097 199 I.

3283 3284

NAMES has ro&ALa(s)--i.e., m $ ~ i where gldhol seems to be a contraction of i i ik Cp i~~i (‘Pap+ou, ‘Pdpthos) , which occurs in Palniyrene, Nabatzean. and Sabzan, as well as other compounds with 21 ; likewise the Sabcean 1 3 h .

God is pevfect-J6thHm (mi,) ; possibly, however, this is not a compound but a single word meaning ’ orphan ’ (like oin;).

God is hiph-Jehoram (aiin.), Ram-iah ( n - ~ i . unless this be a corruption of Jeremiah, n*ni*, or RtmH-iah, n;m?). Cp the Phcenician niiy2, iy2ni on an old Aramaic (?) intagZz’o; the Sabzan nTsN ; the Sinaitic SNni.

God is in front (?)-Kadmi-el, (S~*nip). Cp the Sabrean o i p h .

God is glon’ous-Joch&ed ( i23 i> fern.), which we should probably pronounce J2hZb2d.

God is blissful (?)-Jehoaddin RV ( p y i w fern.), 2 K. 142 (Kt . , for which the Kr. substitutes pyin,, JehoaddBii AV, according to z Ch. 25 I ) . Perhaps we may add Ladan RV ( i i y i , which occurs several times in Chronicles), a coutraction, it would seem, of

God is incomparadfe-Micha-~I (5~3’~). Michaiah ( ~ 2 , n , which occurs also on an ancient Hebrew intaglio).

His Godhead is expressly affirmed in kli-jah ( w ~ N ) , ‘ my God is Yahwe ’ ; we even find Eli-el ( S N ~ ) , ‘ my God is God.’ Cp the Egyptian Aramaic n h ~ i , the Palmyrene S > ~ $ N , ’EXdpvXos. Whether Jo-el (’xi,) belongs to this category is doubtful, since it niay perhaps correspond to i$~i (fem. n$Ni), the commonest of all proper names in the Sinaitic inscriptions, the Arabic WZ’i l l - i .e . , ‘he who seeks refuge (with God)’; see above, 5 14. W e may add Elihn ( N W ~ N ) , and probably Jehu (~m!, for Johu, tmi., like JeshBa, md:, for Joshua yiwi+).

Some other names compounded with El (h) or Jeho (in’) are very obscure. Thus Jahziel (5wsn+), Jahre-81

( 5 ~ 3 ~ 9 ) means ‘ God halves’; but how is 39’ obscure‘ this to be explained? Nor is it easy to account for $ N > D ~ , Samuel, ‘name of God,’ though in Syriac we find an?+j, name of his house,’ and in a recently discovered Phcenician inscription, hinw fem., not to mention several other Syriac names Compounded with NEW. and Sabzean names compounded with Possibly SF?nw may signify ‘ bearing the name of God’ ; cp ’ AaoXhLbuupos, ‘EKaTLbvupos, ‘ named after Apollo (Hekate).’ In the case of so well-known a name it is scarcely permissible to alter the pronunciation into ShEmoel, ‘his name is God,’ although the ‘ Letter of .4risteas,’3 probably composed i n the first half of the first century, B.c.. mentions in its list of translators two men called Zophqhos as well as one called Zapolivhos ; see, however. below, § 42. Another obscure name is Misha-el ( i ~ d j . ~ ) , which seems to be compounded with $N, since there is a name Mesha ( N ~ , D ) , arid in Palmy- rene we meet with Nw.13 fem. ( = Maiua, the name of the Syrian grandmother of two Roman emperors). So also Bakbuk-iah (n.psq3) can scarcely niean ‘ pitcher of YahwB,’ though the simple Bakbiik ( p q x , 1 71) undoubtedly means ‘ a pitcher’ ; on the other hand the name Bukkinh ( n a p ) might be connected with the Syriac verb N?>, and i f read as BeklyZh, would signify ‘ Yahwe has tested.’ Elihoreph (+N) cannot possibly be interpreted as # my God is winter’ : and to translate the Edomite name. Eliphaz (~D+N), by ‘ m y God is pure gold’ likewise sounds very strange. Of Jaareshiah RV

The Phaenician 5 ~ - is, however, not a complete name, but only the beginning of one; hence nothing can be concluded from it.

2 See further SHEM (NAMES WITH). 3 See the edition of Moriz Schmidt in Merx’s Archiv, i. p.

4 r p is in Hebrew the opposite of y’p and therefore cannot

So also the Syriac Rdmisho’ ‘Jesus is high.’

I l Y h .

1 So Nestle, Zoc. cit. 132.

2 2 8

mean ‘the time of ripe fruits.’ 3285

NAMES (nyjly.) and ShErebiah (?->id) no plausible explanation has as yet been offered. That the consonants of Shebaniah (rn*i2d) and RCmaliah (wim) are correct is proved by intaglios bearing inmw, i - i ~ w , and i n * $ ~ i ; but the Masoretic vocalisation here gives no sense. The writer of the present article is inclined to read Shiibani-jah. ‘Yahwk has brought me back,’ and Rdmli-jnh,’ ‘Yahwk is exalted for me,’ but this is very far from being certain. Similarly the unintelligible TCbal-iah (rn.ha) should perhaps be read Tobli-jah. ‘Yahwe is gracious to me.’ In Athaliah ( n h y ) , also the word ,i niay be contained, and in Othni-el ( s~>iny) , the suffix * I - , cp Atha-iah (n,ny, Neh. 11 4) : the meaning of nny in this connection remains, however, quite obscure. Finally Habazziniah RV (,13;u>n, Jer. 353) may perhaps stand for H5bHsani-jah (nqr>n), ’ YAW& has reduced me to straits.‘ On the whole, it can hardly be doubted that the suffix ani is contained in some names where the Masoretic pronunciation con- ceals the fact. A few other names compounded with $N or in*-e.s, US1 (irr*)-must here be passed over in silence ; several of these are no doubt corrupt. Names compounded with words expressing relationship will be mentioned later ( 5 4 3 8 ) .

Other appellations of the Deity than Yahwe or El are comoarativelv rare in Israelite oroDer names. Adoni . &

40. Other (Yj iR), ‘myLord,’occurs, e.g.-in Adoni- karn (OTjiN), ‘ m y Lord has risen up,’ ’ and in Adoni-ram (O-pjiN), ‘ my Lord is exalted’: Adoniram aooears in 2 s .

divine

2024 and I K. 1218 as Adoram (o i i x , but &[A, and B in a S.] ‘AGwvrpdp : see ADONIRAM). Whether Adoni- zedek( pis-*j iN), the name of a mythical king of Jerusalem, means ’ the Lord of righteousness,’ or whether we should read some such form as Adoni-zaddik, ‘my Lord is righteous,’ cannot be decided (see ADONI-ZEDEK).

The word 750, ‘ King,’ as a name of God, is found in Ngthan-melech (?$n-;ni), ’ the King has given,’ Ebed- 41. ~Ie lech , melech (+n m y , which occurs also in

Phcenician. sometimes shortened into :ialy ; cp the Mohammedan name, ‘Xbd-almalik), and Regeni-melech (753 o n ) , which seems to have the same meaning as Jeremiah (qn*~i,), the first part being probably verbal, ‘ the King has hurled.’ Makhi (&), ‘my king,’ is found in Malchi-ram ( o i - ~ h , Phcenician. n-&), ’ my King is exalted,’ and Malchi-shua (yq&&), ’ my king is help ’ (?).

Baal ($yi), ‘lord,’ which occurs so frequently in Phcenician proper names, may in early times have been 42. Baal. used to a large extent by the Israelites also.

In the OT, however, nanies formed with Baal are rare. Thus we find Esh-baa1 ( 5 y ~ d ~ ) . ‘ man of Baal ‘ ( I Ch. 833 and 939), which stands for 5 y j W-N. ISH-BAAL ( q . ~ . ) , ‘man of Baal,’ and in other passages is purposely altered into Ish-bosheth (ne;> d , ~ ) , or even Ishui (,id+, IS. 1449), while in I Ch. 4:21 it is wrongly spelt yse;~, Ashbea (cp the Phoenician n i n w ~ and such Arabic names as cnw ~TDN, which occurs in Palmyrene inscriptions, perhaps also the Phcenician mnwyinn, if a t least the reading McBouduTapTos in Jos. c. ,4$. 118 be correct) : REI-iBda (y7.5y3), ’ Baal knows’ (where the Massoretic vocalisation intentionally disguises the word $yi ; the name is altered into El-iada [ y i h ] in z S. 5 16 [but see LXX], and in I Ch. 3 8 ) ; Jerubbaal (sy>i , ) , ‘ Haal contends’ (explained away even in the biblical narrative so as to mean ‘ he contends against Baal ’ ) ; in z S. I1 ZI it is distorted into Jerub-besheth (ndmi’). The same meaning belongs to Merib-baa1 ($yp >,in, I Ch. 8 3 4 and 940). once wrongly spelt Meri-baa1 (*in Syx), and in all other passages corrupted into nd>-cn or ndl?o, Mephi-bosheth ( q . ~ . ) . T o these must be

1 It is impcssible for us to discover to what extent vowels originally long nray have been shortened in the ordinary pronunciation of proper names.

1 In those cases where the later Jews recognised 1 5 ~ as the name of a (heathen) gal they altered it into MoAdx, Molech.

3286

NAMES added the Edomite Baal-hanan (pnSy3, Gen. 3638 fi), ‘ Baal has been gracious,’ and perhaps the Ammonite Baalis ( ~ . $ y l ) , a name of which the meaning is unknown.

The Babylonian form E1 ($3), may perhaps he can-

NAMES see above, § 24) is ‘ brother of YahwB,‘ not ‘ my brother is YahwB,‘ which ofcourse would come to the same thing, while Joah (nNi,) can signify only Yahwb is (my) brother.’’ The names Abiel ( S N , ~ ) , Abijah (?BIN), Abimelech ( 1 $ p 3 ~ ) , as also the Phoenician 5y393~ (on an ancient intaglio) , $ y x x , ‘A@@hos (Jos. c. Ap. 1 1 7 . 8 , Ant. viii. 53) . $ p ~ , and AbiZlahas (CZL, 8 9198) - Le. . “ 7 5 ~ 9 ~ (probably the name of a Syrian)-are all more naturally explained as meaning ‘my father is God, YahwB, Melek,’ etc., and with this it agrees that Abijah ( 3 3 3 ~ ) is also used as a feminine name, like the Sabzan l$ax , * $ y 3 ~ ; the Phcenician 5 ~ 3 3 3 ~ . moreover, undoubtedly signifies ‘ our father is Baal ’ (cp B~oxcirpa). and Abihu in,^) can be nothing but ‘ my father is He.’ We also find Abi ( 3 3 ~ ) and Ahi ( v N ) used in proper names precisely like El (SX) and Jeho (in%), and we are therefore obliged to regard them as appellations of the Deity-Abidan ( i l * x ~ ) corresponding tD Daniel ($~31), Abida (Y1’3N. Midianite) to Jeho-iada (yi.in,), Abi-nadab ( 3 7 3 . 3 ~ ) and Ahinadab (iij*nw) to Jehonadab (xifin,), Abiezer ( ~ T Y I N , of which Iezer. i i y - ~ , is a contraction, as Ewald has shown)2 and Ahiezer (iyynw) to Eliezer (iiy*sN), Abirani ( ~ 1 . 3 ~ ) and Ahirani (ni*nN) to Jehoram (oiin’), Abi-asaph ( 1 0 ~ 7 3 ~ ) and Eb-iasaph ( P ~ N ) to El-iasaph (rph), Abishua ( y t @ x , on an intaglio, Y O ~ N ) to Jehoshua (ydin.), Abiner (113~) and Abner ( 1 3 1 ~ ) to NEriah (n.13, which is synonymous with ’Axdp in Judith 5 5 3 ) , AhisHmach (1co-nN) to SEmach- iah (WIDD), Ahikam (np’nN) to Adonikam (np’jiN), Ahishahar (in@nN) to ShBhar-iah (n- ind). Compare likewise ABISHUR ( q . ~ . ) , i ad ’>~ , ‘my father is a wall,’ with the Palmyrene 11&3 (B+uodpou), ’ Bel is a wall.’ Abiathar (-n+3N, EbyZthZtar) appears to mean ‘ my father is eminent,‘ and so in1 is used in several Sabzan names. Ahishar (i&nx) should perhaps be read Ahisar (ib’nn), ‘ my brother is a prince.’ Cp the Sabzean names ~ N X N (like Hebr. ~ n ? n ~ , Amariah), ym%N, ‘ the brother raises’ (like Hebr. o.jyin*, Jehoiakim), ~ ’ I I ~ N , ‘ the brother is princely,’ etc. The very ancient name, Abram ( ~ ~ I I N ) , Abraham (n ;173~) , however, must signify ‘ high father,’ since it stands in connection with Sarai (,ib), Sarah (nib), ‘ princess,‘ and Milcah4 (>&E), ‘ queen.’

In those cases where the second Dart of the name is an

tained in Ashlkl ($&, f i r Ish-bel, ‘ man of Bel ’), unless the name be a

divine names* mere corruption of 5ya WN, Ishbaal ; a 43’ Other

more probable instance is &, B I L D ~ D (g...), ‘ Bel has loved ’ (?).

q~fi, of which the traditional pronunciation, ShaddHi, can scarcely be correct,l is found in the following names only-ShSdE-Cir ( i a ~ ’ i d ) , ‘ ~ E f i is fire,’ Zarishaddai ( w h i t p ) , ’ my rock is ’iw ’ (Zapaua8al [B], or Zaproa6ac [K], Judith 8 I ) ; and Animishaddai (v~ei.my) ; see below, 5s 45 and I 17. None of these names seems to be really ancient, and the same may be said of PEdahzar ( i r r m ~ ) , ‘ the Rock j i .e . , God) has redeemed.’

In ZElophEhid (in&r, more correctly Salpahad, 65 ZaXxaci8), the word in5 (pahad) should probably not be taken as a name of God (cp pnr- ins, the p a b a d [fear] of Isaac, Gen. 314253). since i n s h seems to mean ‘ shadow ( i . e . , protection) from terror.’

Although Gad (11) is the name of a deity in Is. 65 11

(cp the Syrian name 3 n ~ . ‘ God has given ’), Azgad (i-lry) appears to signify only ‘fate is hard.’

In ShEmida (y,*oy), the word &ern2 may possibly he a divine appellation, as in the Syrian Nnw-nK (cp vnN. Ahijah), and NDLII (cp i i n 11, u n h 13).

On names formed from names of the Egyptian gods, see below, 1 81.

The name of a foreign deity occurs in OMd-BdBm (niK T I I ~ ) , hut whether the vocalisation be correct is doubtful (see OBED-EDOM) ; nix i > y is also a Phcenician name. In the following names borne by foreigners we likewise find mention of foreign gods-Tabrimmbn RV ( f i m i ~ ~ ) , ‘good is Rimmon’ ; Benhgdad (11-1 I > ) , ‘son of Hadad’ ; HgdadEzer (iiy ?in) , I Hadad is help.’ Possibly Hadad occurs also in Henidid (iiin), which is usually explained as standing for 113 in, a favour of Hadad ’ ; if this be so, we must suppose the name to have been adopted during the Exile by an Israelite who was not conscious of its real meaning, as happened in the case of the name Mordecai ( * j~ in ) and others.

We have next to discuss a group of proper names which consist of a noun expressing relationship coupled

44 Names of relationship : their syntax.

either with the name of a god or with some other word.3 The interpretation of these names involves peculiar difficulties, owing chiefly to the fact that

the commonest of the nouns-in question, namely Ab ( 3 ~ ) . ‘father,’ and Ah (m), ‘brother’ take in the construct state the termination (i) which serves also as the suffix of the first person singular. Modern dis- coveries have proved beyond all possibility of doubt that, strange as it may appear to us, names expressing ‘ brotherhood’ or some other relationship with a god were current among the ancient Semites (see ABI [NAMES WITH], 5 4 J , and cp AMMI, HAMU). The feminine proper name +onnu, on an ancient intaglio, names of Punic wonien such as l h n n and nipinnn, as well as the masculine name njinn (Himikon, Zmilcon, etc.), in which the two component parts are of different genders, cannot he translated otherwise than ’ sister of Melk,’ ’ sister of Melkart,’ ‘brother of Milkath,’ respectively. So we find the Abyssinian names Ahwa Krestes, ‘ brother of Christ,’ Ehta KrestBs, ‘sister of Christ.’ So also must mean ‘brother of Melk.’ Hence, too, the Hebrew Ahijah ( I ~ V N , and vnN, Ahio ;

1 This pronunciation is based upon the impossible view that The original pro-

2 On names comoounded with this word see SHEM, NAMES

v d means ‘One who suffices,’ GI. Ircv6s. nunciation was probably ?@, Shedi (see SHADDAI).

WITH. 3 Cp WRS RSZ 5 2 8 , and see also ABI- and AHI., AMMI-, and

HAMU, NAMES WITH.

45, Second abstract term the grammatical analysis part abstract. becomes more difficult. Here the

rendering mv father is -.’ ’ mv brother “ 2

is -,’ appears to be supported by the following two considerations. Firstly, the use of ‘ father ’ in the sense of ‘ possessor,’ ‘ one who has to do with a thing ’-a use which in ancient Arabic is rare,5 though it is common in the Arabic of the present day-does not occur in Hebrew, unless we reckon the obscure expression, l y - 3 ~ ~ ‘ father of eternity,’ in Is. 95 [6].6 To employ ‘ brother’ in the vague sense mentioned above would likewise be contrary to Hebrew usage. Furthermore, names with the prefix *XN or -nN are borne, in some cases, by women.? Hence Abihud (19n*3X), Ahihud ( v w n N ) , must mean ’ my father, brother, is glory,’ and similarly Abitub ( II?D’X), Ahitub 3 a ~ ) * n ~ (where 3it), tab, is to be rendered ‘happiness,’ or else changed into l ip1, tab, ‘good,’ as seems to he. indicated by the ancient Aramaic name, 3i)’x, compounded with x ~ , ‘ good ’), Abinoam (OYXIH), Ahinoam ny1-n~ ( o p , ‘ pleasantness ’), Ahihail ( $ w ~ N , masc. and fem., $:!, ‘ strength ’), Abigail (!?I?~N, fem. $71. ‘ exulta-

1 For another view see ABI (NAMES WITH, 5 I). 2 Hghr. (:yarn. ed. of 1862. n. 66-. 8 F i r another suggestion,<& A ~ I S H A R . 4 00 these names see also the special articles. 5 This use is a development of the kunya, a form of nomen-

clature peculiar to the Arabs. 6 Foranother suggestion see ABIHUD; ABI, N AMES WITH, $$ I. 7 It is true that the modern Arabs, in certain districts, apply

a&, ‘possessor,’ even to a woman, e.g., a6ul-‘uyGn alwu1“dn ‘the woman with languishing eyes.’ The same meaning belong; to the Neo-Syriac phrase mar 2n2 mbu‘e, where nrar, ‘master,’ stands for ‘mistress’ (see Socin, Ncuauambi+r Dialekte, 135, IO). It is very improbable, however, that this usage existed in Hebrew.

3288 3287

NAMES NAMES tion’), Ahishalom (o ib iqx ) or Absalom (n i%x . niid. ‘ health.’ ‘ peace’), which latter form is supported by I Macc. 1311 ‘A\Ldhopos (one of the Hasmonzans, see Jos. Ant. xiv. 44) . and ‘A\L.dXapos (see Miller), whilst the spelling ‘A@suuah&p in 6 (BA and sometimes L) is by no nieans inconsistent with it. T o these may be added IchBb6d ( i i>3*N), ‘ my father is glory,’ and the feminine Abiial (ID-~N), ‘ my father is dew.’ In some cases, of course, the real meaning is doubtful. Thus Abishai ( .d, lx), Abshai, RVW (*&IN), IthLmBr (innw), Abishag ( 3 d 3 x , fem. ), Ahimaaz (yyrynR), Ahi-thophel ( h n x ) , XhiniRn (pnx), AhbRn (pm, cp Eshban, p i x ) , are all obscure (see the several articles); others are quite uncertain.z .4himoth (nin’ng) may perhaps mean the twin brother of a child born dead, or of a child who died immediately after birth.3 Ahilud ( ibnn) is probably nothing more than ‘ a brother is born ‘-i .e. , Ah-yHlCid (ir5yx). The name of the Phoenician woman Jezebel ( 5 3 7 , ~ ) can scarcely belong to this category(see JEZEREL) ; cp two other Phcenician names, ~ I I N ~ ~ I I and h v (both fem. ) . 5

It is therefore in accordance with analogy to interpret Hamniu-el RV (5ximn) as standing for HBmfi-el ( h ~ n , 46. ~nJncle . so already AV) ‘brother-in-law of God,’

like the Sabrran ($)xon, nnynn (see further HAMG, NAMES WITH). The Sabzeans also use $f i & i Z ‘ avunculus,’ 6 as an appellation of the Deity, in the names in&, y ~ h , 3ihfi just as they use oy ‘ patruus ‘ in i n ~ ~ y , l i ~ n y , etc. This word oy (‘amm) ’patruus’ is common to all the Semitic languages and must at one time have been employed in Hebrew also: in certain phrases of the O T it still retains the general sense of ‘ a kinsman by blood.’ Hence we are led to interpret ny or ,ny (‘ammi), in certain Hebrew names, as ‘my kinsman,’ and to refer it to some deity (see further under AMMI, NAMES WITH). Ammi-nadab (3iymy) corresponds exactly to Abi-nadab ( ~ i j q ~ ) and Jeho-nadab (lifin,), Ammi-zabad ( i y ~ y ) to Jeho-zabad (inin.), Am- niihud ( i i n ’ r ~ y ) to Abihud ( i i n q ~ ) . The name Eliam ( ~ y h ) , ~ in 2 S. 113, instead of which I Ch. 35 has Suny, Arnmi-el (found in several other passages), can hardly mean anything but ‘ my God is the kinsman,’ or, if we follow the other reading, ‘ my kinsman is God.’ In the case of Ammishaddai (*+ny), it is possible that the narrator who coined the name intended ny to be understood as ‘ people,’ and the name of David’s son, E V Ithream (oym,), may naturally be explained as ‘ the people is eminent,’ although the analogy of Abiathar ( i n ’ x ) tells in favour of the other interpretation (see further ITHREAM). The names of the two rival kings Rehoboam (oymi , RShab’Bni) and Jeroboam (oyj-p, YRrob‘Hni), however, certainly appear to mean ‘ the people is wide ’ and ‘ the people increases ’ ; it is conceivable that they adopted these names on coming to the throne, or that one of them, at his accession, adopted a name formed in imitation of his rival’s.@ On ny3v see above. 6 20.

Perhaps bgdivah ( ini i j i) in 2 Ch. 2037 (BL Aou6rou) 4,. Dad, etc. may be a mistake for inaiii (D5diyyBhu)

on shorter forms of the same see below, 5 51 (end). More-

‘ my cousin (or friend) is Yahwi: ‘ ;

1 If the forms are not corruvt (see ICHABOD. ABITAL). a The ancient Aramaic &N ’and the Palmyrene 1;n-nx

3 Unless the word is corrupt’ see AHIMOTH. * For another suggestion See’AHILUD. 5 It should he mentioned that the real sense both of

Zehd) and of Zehfildn (&I) is unknown.

also of doubtful meaning. are

$21

6 See Praetorius, Niue Beitr. ZYT Erklar. der Aimjar. r n . d r . 2 ;.

7 Cp M. Krenkel, ZA TW [‘BX], 2x08 With some details in this paper the writer of the present article is, however, not able to agree. 8 Cp the Phrenician O Y ~ N , and also ~ y . 5 ~ which seems to

occur on an intaglio. T h e which stands a t the beginning of some other Punic names is merely a false spelling of ox, i.e., nDN ‘handmaid.’

9 Foranother suggestion see JEROBOAM.

3289

over, the nanie of the Edomite clan Ohi3li-bHmah RV ( n o i h ) appears to contaiii a word corresponding to the Arabic nhZ ‘ kindi-ed.’ A similar formation is Ohbli-ab RV (lx+nx), whether it be genuine or not: on the other hand, i n Oholi-bah KV ( n 3 . 5 7 ~ ) , coined by Ezekiel, the word < n ~ obviously has the sense of ‘ tent.‘ The ancient name 5~95q (REUEL, Y.V.) we may suppose to mean ‘ cornpan~oii of God.’ Compare such Abyssinian names as Arka Dengel, ‘friend of the Virgin (Mary),’ Bitza HawBreyR, ‘ companion of the apostle.’

Ben (p) ‘ son ‘ appears nowhere as an integral part of a Hebrew proper nnnie except in the case of Benjamin 48. Son. ! i ~ m ) , which perhaps means originally

those who dwell to the right ‘-Le., the most southern portion of the tribes who went by the name of Joseph ( 2 S. 1920 [zI]). In the N T we find the Aramaic forms Barsabas ( [email protected]., xmwil, Barshabbi), ‘born on the Sabbath’ and Bapvdpas, a surnanie of which the sense is obscure (see BARNAFLZS). There are several instances of Aramaic names n-hich designate the bearer as the ’ son ‘ of some god ; but the only example in the OT is the Damascene i y ~ i?, Ben-hBdad (g .~. ) . Compare such Abyssinian names as Walda Le‘fil, ‘ son of the Most High,’ Walda MBryRm, ‘ son of (St. ) Mary,’ Walda GabreEl, ‘son of (the angel) Gabriel,’ etc. Cases in which a man is called not by his own name but by a patronymic (as happens several times in I K. 4 : cp BaprTuoGr, Acts 136 and probably Bapa/3/3% also), do not, of course, belong to this category. Bath (n l ) ‘ daughter ’ occurs in Bath-sheba (yld n3) and Bath-shua ( ~ d n l ) : but whether these really signify ‘ daughter of the oath ’ and daughter of help ’ may be questioned. Bith-iah (4.”. ; would mean ‘ daughter of Yahwi: ’ ; but the name is doubtful, though supported by the analogy of the Phoenician 5yl n3. Compare such Abyssinian names as Walata MBryBm, ‘daughter of (St.) Mary,’ Walada Madkhen, ‘daughter of the Saviour.’

I n all languages there is a tendency to shorten, or otherwise to modifv DroDer names. This Dhenomenon. ~. L

49. A,,,,reviated which has so often been observed in the Indo-European languages, is likewise consDicuous in the languaees of names.

the Semites. T o this cause it is largely due that, in the vast majority of cases, Arabic proper names take the form of nouns pure and simple. Thus when we find the name Sa‘d, ‘fortune,’ used side by side with Sa‘d Manit, ‘fortune from (the goddess) ManHt’ (cp the Nabatzean ~ 1 5 x lyv. and the Sabzan iniiy ?yo, etc.), there can be no doubt that the simple Sa‘d is an abbreviation. The same thing applies to Wahd and Am, ‘ gift ’ (which are used sometimes alone and sometimes with the name of some god), as well as to many other words. Even a name like ‘A& ‘ high ’ (cp the Nabatrran viy, ’Ahsfou) may be a shortened form of 5x95y (which also occurs in Nabatrran) ‘God_ is high,’ or of some similar compound : the Hebrew Eli ( 3 5 ~ ) is perhaps to be explained in like manner, and so also KBm (01, as compared with oiin,, Jehoram). An analogous case is the Greek”TrraTos ( ‘ T ~ T T S , ‘T radas ) , contracted from ‘TaaT66wpos ; these names were current a t Thebes, where Z d s hares was worshipped (Fick. 271). The fact that the shorter name, taken by itself, offers a plausible sense constitutes no valid objection, for it not unfrequently happens that proper names, with or without change of form, acquire a meaning different from that which they originally conveyed.

Particularly clear examples of abbreviation are to be found among the Abyssinians, who often use part of a conipound as A propername, without further modification-e.g., SZhhat, ‘praise,’ shortened from SZbhat la- Ah, ‘praise to the Father,’ Tnr)i, ‘ hope,’shortened from TasfZ MaryZm, ‘hope in Mary,’or TasfZ Hawirij% ‘hope in the Apostles ’ etc: often, however, the t‘ermination z i d or it is added-c.5 kAaiZi, h%aiiiS for h-haiza MfhZZl, ‘po&e; of, Michael,’ etc.’, Ha&& Hadfd,’ Abtzi, for Habfn T&yZnz, gift of Mary,’ etc., Tnnsiei for Tans&z Krextas, Christ is risen,’ and so forth. To these may be added

3290

NAMES NAMES Hannah (nm), the 3; of the shortened form serves as the feminine ending, and the nanie therefore does not correspond exactly to the Phwnician in Hanno.

Other abbreviations have the ending >- (i) or *- ( a i ) , the first part of the name being sometimes more violently 62. In or ai. contracted. In these cases the vocal-

isation is not to be trusted implicitly ; moreover, it is often doubtful whether the i should be regarded as a sign of abbreviation or as the adjectival ending. Thus we find Zabdi (,?3?) in the OT, but Zabdai (,?>I) in Aramaic (cp Z~,3&ior in the NT), shortened from some such form as1 ZEbad-iah ( r n q i ~ ) ~ and similarly Palti (&g) for Paltiel (IN-D~~), lshi (y@) for Isaiah (in*y&), JPrEniai, *ni* (probably to be pronounced Jirnii) for Jeremiah (rn.ai,), Hanini ( q ~ n ) for Hgnan-iah (rnnjn), Abdi (,s>y, cp the Phoenician'A,BGaioor Le. , *my, Jos. c. Ap. 121) for Obadiah ( i n v y ) , Uri ( ~ x ) for Uriah ( l n - ~ ) , Amzi (*sax) for Amaziah ( I ~ ~ I C N ) , Imri ( ~VJK) for Aniar-iah in,^^), Zichri ( T ~ J I ) for ZPchar- iah (wix), Rani (33) for REna-iah (1n93), Ahi (ms) for Ahi-jah (rn9nrr). Bukki (,>3) for Bukkiah (2.~3, seeabove,

3 8 ) , Unni (qy) for h a - i a h (n-iy), Shilhi (.n$) for some name formed with n$ ' b e sent,' Ahzai RV ('lnx) for Ahaz-iah (rn-inx), Athlai ( h y ) for Athallah (rn-iny), Jaasai RV'W wy, (Kt. ray) for *~n*vy , cp Asa-iah (nwy), Helkai (,pin) for Helkiah ( r n y h ) , Zaccai ( 7 3 7 ,

Z U K X U ~ O S in N T ) for Zechariah (WYJI) , Zabbai (,XI) for Zbadiah (wiiy), Shamniai ( .DDL~') for ShEnia-iah (rn.mlsi), y& (EV JESSE [ q . ~ . ] ) for Ishmael ( ~ N Y E ~ ? ) , Amittai (>lax) for some name compounded with npN. Similarly we may explain the Phenician Sicheus-i.e., *.J-as standing for Sichnrbas-Le., * ~ Y ~ T J D , with Y ~ D , as usual, instead of mi. I n many cases the contraction is such as to render the discovery of the original form impossible. The changes which proper names undergo in the mouths of small children account for a large number of these peculiar abbreviation-who could guess, to take modern examples, that Bob and Dick arose ont of Robert and Richard? It would therefore be vain to inquire whether BEsai ( 3 ~ 3 ) is for REsddE-iah (n* i i~>) , or Hezai (7x3) for BEzal6-61 ('&I>). Jaddai (T, cp the Palniyreiie 717, Ia88aios) might well be shortened from Jeda-iah (n-1,) I Ch. 437 ; but this'latter name is itself obscure.* Such forms in ai were particularly comnion in later tinies--e.g., ~ K J ' ('Iavvaios, cp, Janiiai RV) for JonHthin (pi-), -,-pi (Nai-Baios in the Epistle of Aristeas) for NPthanE-61 (5xjni). and many more in the Talmud, which also exhibits various other kinds of abbreviation.

There are some possible instances of shortened names with the ending d-e.g., Iddo. Ezra 8 17 ( i ix , perhaps equivalent to the Phoenician N ~ N ) . Iddo (Niqy. iiy, the prophet, etc. ), of which the meaning is obscure ; Dodo (hi1 or ill), as well as Dodai (351) and Dodi (,?i), might stand for *wii i , Dodi-jah. Piidon (pig) and J idon (pi,) possibly belong to the same category.

If we compare Joseph (qDi,) with Josiph-iah (n-o~i.), or JHrib (yi-) with Jeho-iarib (yi4n,), we can hardly

. ..

the Syria: K&S, ' cross,' and -&, for NIT N ~ ~ S P , 'the cros conquers.

In like manner the Hebrews abbreviated names, no

Hoshea (yvin, which occurs afso od an ancient Hegrew iatugh), Azaz (ny), Shaphat ( D D ~ ) , Palal ( 5 5 ~ 1 ) ~ which are obviously abbreviations of compounds containing some name of the Deity. T h e king who is called Ahaz (ym) in the O T appears as Yau/lnzi-i.e., Jehoahaz (rnxin')-in an inscription of Tiglath-pileser 111. (see K 5 220). Similarly GiddEl (hi) ' has reared,' must be a shortened form of sonie name in which God was mentioned, and the same thing applies to Ezer (iiy), Pekah. (npg, also on an itzta.<Lio), Zecher RV (731, also in Phcenician), Pelet ( ~ 3 5 ~ ) . Shema, ynd (also on an inta&io, c p the Sabzan ym), Ehed (my), ObEd (ixiy. cp the Arabic and Sabzan 'AM), Shemer (TnDLs'). T h e name Zerah (my) may be an abbreviation of Zerah-iah (n-nii) ; but it is also possible that it was, a t least in the earlier period, identical with EzrZh TIN), ' indigena.' That all these abbreviations are correctly vocalised is very unlikely, and we may therefore hazard the conjecture that yip, ~ $ 7 , Helez (6 'EhhT'Jr or XeXXT'Js) is really y)? (Hillez), a shortened form of some name resembling the Phenician ySn5yi. $y>s$n ' Baal has delivered.' The shortened form i h , which occurs also on a n intaslio, perhaps corresponds to Helis (Ephem. epigr. 7 165). Azel ( 5 s ~ ) seems to be shortened from Azal-iah ( r n * h ) , Anini (my) and Anin (py) from Anini-jah. nwy (see above, 1 32, and cp the Palmyrene ~~~y and lily, the latter signifying ' h e has answered us'), Sheba (y3lsi) from some such form as Elisheba (p&~). Similarly nnn. which is found on a n ancient intaglio probably of Hebrew origin, stands for rn'nnn, and in like manner we must explain p p , a common Phoenician name. ZaX&w-i.e. , ni5$-in the family of Herod and in the NT, is doubtless shortened from htmi5u, or something of the kind.2

In many names the second part is represented by the termination 6, N ~ , thefirst part being sometimes preserved 61. contrac- entire and sometinies abbreviated.

The fixity of the spelling favours the assumption that bere the N was

originally pronounced as a consonant, like the Arabic Lnmaa (a slight guttural aspirate); only in a few cases has the vowel-letter i) been substituted for the K, in accordance with the later pronunciation. But the Aramaic abbreviations in N (e.,.. the Palmyrene ~ 1 3 1 , Zap88s) were presumably pronounced with a simple 6 ; the same termination is fairly coniinon in Pheniciaii names, and perhaps sounded as 0. Thus we find Abda ( ~ ~ z y , also in Phanician and Aramaic), Shim& EV (NyDd), ShiniEah (nyols'), Shammah (md) , I S. 169 (probably for in,ynw, Sheniaiah), Uzza (xry). and Uzzah (nay), probably for wry, Uzziah), Gera (~11, for some compound with 11 ally,' cp the Phcenician p i 1 , ninayx, nipinx), Asa (NDN, for some such form as *'AWN, AsH-e1=5NgT, Rephael), Shebna (xiid), and Shebnah RV (~33d for 1733DLs', Sheban-iah). Ishma EV (for SKynU,, Ishmael), Ela RV ( N ~ K ) and Elah (&, for some compound beginning with SK), Joha (Nni?) for Johanan (iini,), Mica RV ( N ~ D ) and Micah ( m ~ ) for Micaiah ( r n w ~ ) . cp K ~ J J (in the Talmud) for hb. Ara ( N ~ H ) should perhaps be pronounced Ura for Uriah ( W ~ K ) . Some of these forms are altogether 9bscure-e.$. Baasha. q . ~ . ( N ~ Y ~ ) , AniBsa, 4.w. ( ~ z m y ) , AmBsai (.tmy), where the it^ cannot be taken as the equivalent of a D. Ziba ( NYS), Ziha (Nn'S), the ancient Canaanite Sisera (NiD'a), etc. I n

1 Cp the Phoenician feminine name nDDN. 'Aarnr. 2 Cp the name of Herod's daughter Iaha&9--i.e.,

in "

7% &w 'prosperity of Zion ' 30s. Axf. xviii.54-aand see i a l m a n , Gram. 122, where sdme later Jewish corruptions of the name arc mentioned.

3291

&. Abbrev. doubt that the shorter ( I increases,' ' contends') are abbreviations of the

imperf' names' longer ( ' YahwP increases,' ' Yahwe contends') or of something quite similar. C p also Izrah, E V Izrahite (nil-), ' rises' with Izrah-iah (nmir.); Jakim, (pp': Sabzean opn.), ' raises ' with El-iakim ( ~ ' p h ) ; Jachin (p) ' fixes' with Jeho-iachin (iyrn?) ; Jephthah EV (ring.) ' opens' with the name contained in h n n y 32

(valleqof Jiphthah-el) ; JaphlEt (ab.), 'rescues,' with *rn&* (=w& Pelat-iah) : YirhHm (om,, YEraheni ; M T JEr6hHm) a pities,' with JerahmE-61 (i)xnni') ; Ibhar (in>,), ' chooses ' (cp"Emprros), with the ancient Aramaic $Kinx, ; to these we niay probably add Imrah (nin,),

1 In what follows the Dhrase 'some such form as'% omitted as superfluous.

2 For some reduplicated forms, see below, 5 57. 3 Cp the Arnbic name Yazid.

3292

NAMES ‘ resists,’ and MtJrii-iah ( y n ) , Yahboh (nin.), hides ’ (I Ch. 7 3 4 , Kt.; see JEHUBBAH), and El-iahba ( ~ i n h , pin‘, on an integlio), and Ezekiel (hpin?). The following names presuppose the Deity as the subject, and perhaps originally contained some divine appellation- JHir ( 1 3 ~ ~ ) . ‘ enlightens’ ; Jiibin (]-?;), ‘ distinguishes,‘ ‘perceives’ ; Igal (hi,), ‘ransoms’ (cp in’ig, F’Eda-iah) ; jamlech (&*), ‘ gives dominion’ (cp the Palmyrene &*, ’Idpkrxos, in Greek literature ’Idp,BkrXos l) ; Imna (yin,), ‘wards off ; Innah ( 3 1 ~ 3 ) , ‘determines’ (properly, ‘counts’) ; JaPlah (nsy.) or JaPla (K~Y-), ‘is high’ (cp the Arabic Ua‘Zi), which last name, however, may possibly be from the Aramaic, and signify ‘ mountain- goat ’ (see below, § 68) . Jaroah (nil,) should perhaps be read Ynnuah--i.e., ‘ (God) enlarges ‘-cp the Saba3an i n v * . To the same class may belong Jeush ( ~ y or w y * , if it be really the equivalent of the Arabic Yaghziih, ’IhyouOor in MilIer-i.e., ‘helps,’ cp the Phenician i ~ y ) , and also Jair ( l y , I Ch. 2 O 5 ) ,

On the other hand, the bearer of the name seems to be the subject in the following:-Iibsim (obi,). ‘is

awakes.’

NAMES

fragrant’ (?), cp Biisemath (&I, ‘Apw- “ ~ ~ ~ ~ l e pariv?), JaPlHni (&y), ‘ is youthful ’ (?),

lashub (~>d.).~ ‘returns’ (CO E~”VOUTOS). Imla (&*) or -1mlah ( &): ‘ is full ’ (cp & as well a s dm, MaX? in Palmyrene), Jephunneh (nap, @ ’Ie+ovv6j), ‘ is brought back’ (?), Izhir (inx,), ‘shines’ (or ‘ oil ’), IshbHk (PO&) , ‘ leaves behind,’ ‘ outruns’ (?), IshuH (mfi). ‘ is worthy ’ (?), from which Ishui (’id,) was probably formed by the addition of the adjectival ending, Isaac ( p v s , ) , laughs ’ = pnb?, ‘ sports,’ Jacob ( 3 3 ~ 3 ) . ’ follows ; the last two appear to have been originally nanies of gods. The following names, nearly all of which occur only once (in Chronicles), are altogether obscure-Ishpan ( p d ? ) , IdbHsh ( d x ~ ) , IdlHph (qh’), JHziz (w), JHldn (fi$). Jaakan (!a; or p v ) , Jachan (ip), Ishbah (n2i.i.). The same may be said of the national name JtJtiir (iw), if a t least it ts derived from 1 1 ~ and not from mi.

A feminine form of this class is Timna (yinn, Edomite), which perhaps originally presupposed some goddess- s6. Prefixed t. e.g., Ashtdreth (nlnwy)-as the subject.

I n the case of Tahan (inn), the true pronunciation is possibly THhdn, ‘ she is gracious.’ TeniBn (Tam), ‘ south,’ is primarily the name of a place.

Instead of a sentence, a simple participle or adjective expressing the same idea may often serve as a proper ~~. Adjective, name ; in such cases the Deity is usually

names. the logical subject. Thus we find Zb i id (axi) , ’ given (by God) ’ ; fen]. Ebidah

(RV following Kt , r v i i ) , ZEbiidah (AV following Kr, miii), z K. 2336 (cp the Aramaic N T ~ T , Z@ei66r, the Arabic Zabid, also AGpas, Awp3, the Aramaic NIW~ etc. ) ; BBrtich ($>li), ’ blessed ’ ; REhiim (oini) ; HBniin (pin), ‘pitied’ (cp the Talmudic ]*in, ~171) ; Rlphii (~m-,), ‘ lfealed’ ; GHmiil ($1~1) . ‘ benefited (scarcely ‘ weaned, cp h&j) ; David (111, l . i l ) , ‘ beloved ’ ; probably Mddiid (iiin, as the Samaritan text and the L X S read in Nu. 1126 3, instead of the Masoretic Mednd, T ~ J ) ; perhaps Hobab8 in, cp the Aramaic and Arabic i * i n , etc., n i n ~ j which occurs on an mtagZio, also 9rhot&wor ; names which at least, in certain cases, may have been intended rather to express love on the part of men) ; StJthkr (lqno), ‘ hidden’ (cp the Talmudic

The Arahi? name Tandik (fern.) means only ‘she has power,’ ‘she rules.

2 But ip, which is found on an ancient Hebrew infaglio, may he le:, i.e., l’@; (for >*&K, Eliashib), according to I Cb. 7 1

1 lanrlicus in CIL83332, is probably a Palmyrene.

(Kt.) 3 Cp 4 It would =em that the roots pnr and ?nb were originally

distinct. 5 For another possible explanation see DAVID (beg.). 6 For other suggestions see HOBAB.

which exactly corresponds to the Arabic SZdih.

3293

SNqno). T o the same class belong, in spite of the different vocalisation, Zaccur (i?xt), ‘ remembered ’ ; Azziir ( ivy), ‘helped’ ; Shammtia (ymb), ‘heard‘ (or rather, a one with reference to whom a prayer is heard,’ the prayer primarily being that of the mother) ; Hasshiib (irdn), ‘thought of’ ; Jaddiia (yn,), ‘known’ ; Amds (Diop), ‘borne.’ Probably we may add Meshullam (obdn), fem. Meshullemeth (nnbdn), ‘ kept safe’ ; and Shalltim (&). A slightly different example is Siiiil ( k ~ d ) , ‘ asked ‘ (cp $ ~ , & c j , ShCalti-el), with its exact equivalent in Araniaic N ~ * N V , N$W (ZerrXs , Zihas), cp

It is possible that in several other cases laudatory titles, used as proper names, were originally understood 67. Possible as referring to some deity whose name

was contained in then1 (see above, § 49). This might apply to Amdz (VnN), ‘strong’

(cp ~ ~ ’ Y D N . Amaz-iah) ; &ddk (p ix) , ’just ‘ (cp pin , . JehozHdHk) ; Ram (01) and Segtib (iqb or >nit,), ‘ lofty ’ (cp nin* i ib~i , Is. 211 17). More doubtful cases are Adin (iqy). Adina ( ~ y l y ) , and py, Eden, ‘blissful’ (in spite of yiyin*, Jehoaddin RV ; ]iyin*, Jehoaddiin AV), ; PHriiah (nns), blooming’ in spite of the Talmudic nvnw); HHriph (qvin), HHreph (qin), ‘sharp’ (?-in spite of qin+N, Elihoreph) ; kthan (in”), ‘perpetual.’ In the case of the Edomite Hadad ( l ln), the name of the god is all that has remained of the original compound, and the same remark may apply to Melech (+n, cp +n*SN, Eli-melech), Malluch (qtba), Baal (5yi, cp Baal the Tyrian, Jos. c. Ap. 1 ,I) , Addon ( f i ’ i ~ ) and Addan (p. cp the Palmyrene N J ~ ~ N ) , for which we should probably read Addn. It is quite possible, however, that these latter names mean nothing more than master,‘ as applied to human beings, like the Aramaic in. fern. Nnm, MdpOa, and its variations. The personal name Gad (11, and GHdi 11 ?) is probably to be regarded as the abbreviation of a conipound in which 11 was either a god or else ’fortune.’ The tribe of the 11 ‘11~ may also have derived their name from the god.

Thus, there can be no doubt that very many Hebrew proper names are in reality abbreviations. Among these

BeaiTqTos, ’ E T ~ U K T O S , etc.

abbrev.

.~ s ~ . aedupli- must be included those reduplicatol cated forms. forms which originate with small children

(after the manner of ‘ Lili’ for ‘ Eliza- beth,’ ‘ Mimi ’ for ‘ Marie,‘ ’ Lulu ’ for ‘ Louisa ’)--..g., Shavsha ( ~ d ~ d ) , ~ Shisha ( ~ f i d ) , Sheshai ( ‘dd ) , Shlshai (,e$), SheshAn ( p d ) , Shashak (pdd), Zaza ( N ~ T ) , Ziza (Ni*~).4 T o discover the original forms of such names is, of course, impossible. In Bebii ( 7 x 1 ) we seem to have the same term of endearment which, in the form Babba, served as the nickname of a well-known Arab,5 and is found also in a N. African inscription-Bnbbe (for Babbm) f(ilius), see Ephe7n. epigr. 5256 ; the word is ultimately identical with Engl. batv, Fr. btW, words formed in imitation of an infant’s first attempts to speak.

Of the names hitherto enumerated the vast majority have a religious meaning, and this is true even of many - I

69. Character of those in which no god is expressly of these re- mentioned. The same thing may be

ligious na91es. said of the Semites generally ; nor shall we be wrong in sumosing that such was

Y L . - once the case among the Arabs, though long before IslHm a great change had taken place in consequence of the growing tendency in favour of simple names. I n Greek names also religious ideas are prominent, but less so than in the names of the Semites6 Great importance, moreover, must be attached to the fact that, as the above

1 Such abbreviations are common in names of this sort. 2 No importance can be attached to the fact that the Massoretic

vocalisation distinguishes Gad the idol, as well as Gaddi (Nu. 13 II) , from the other Gad, Gadi (see GAD, g I). 3 For another explanation see SHAVSHA. 4 On reduplicated forms in the language of Arabian children,

see Goldziher in the ZDMG, 33607. 5 He derived the name from a verse uttered by his mother

when he was an infant. 6 It isremarkable how few theophorous names occur in Homer.

3294

NAMES NAMES MBsh6bab (I>?&), Sh6bib (nib) , and, if it be really pre-exilic, El-iashib (3-&u). This last, at a subsequent time, no doubt, was supposed to denote restoration from the Exile. K&ibben (ilwl) probably belongs to the same class, and may be explained as ' reparation ' like the Palmyrenian m y , Rubatis, the Arabic Ku'ba; but the interpretation, ' behold a son ! ' IS also possible. The Arabic names 'Zydd, BuduiZ, the Abyssinian Fanti, FantC, Tikku, MafakkS, Kdsr i (the real name of King Theodore), likewise signify ' compensation.'

Jeshehe-ab [EV] (xW, I Ch. 2413) appears to be It is

true that 'IupadX in BAL seems to presuppose 5y>>w* (i. e . , Baal) ; but in this case BaaX must be a scribal error, for the Chronicler w-ould scarcely have bestowed such a name on a Levite.

Posthumous ('ErryCvqs, Nerdyoror, etc. ) is the most probable rendering of Akkub (m?y), Jacob (lpy'). In the case of the latter the essential point is that he was born after his brother.

Palmyrene ~ g y h >?py ( AWaraSos), the Syriac unhpy, the Talmudic nqpy, ~ 3 * ? y , ~ 3 p i y , the Arabic 'Ok6a, 'Okai6, admits of various other senses, and may perhaps also mean 'compensation.'

Twin occurs first in the N T name, 8wpBs (Thomas), explained as Afbupos (Didymus), which is

63' circum- itself a Greek proper name, corresponding stances Of to the Phoenician nun. 9 w p i s is uqiun,

birth* a Hebrew form with the Aramaic termina-

tion ; the later pronunciation is un1.n. Azfibah (n3vy), ' forsaken,' perhaps nieans a girl

whose mother died in giving birth to her. The same idea may be conveyed by AzmRveth (niary), 'death is cruel,' by GEnfibath' ( n m i , cp the Talmudic and Syriac U J ~ ) , and by the Aramaic form, Hatipha ( N D w n , Ezra254ZNeh. 756).2

The name Geber (131, I K. 4 13 19) expresses the joy 64, Child of the mother on having a male child ; cp names. Job33, 131 n>h. It is of course possible

that we should pronounce Gibbir, 'hero.' C p the Palm. 731, the Ar. /ah. On Ahimoth (nia'nu), see above, 45 end.3

Ben (p), 'son,' in I Ch. 1519, is very doubtful ; perhaps it should be read . ~ ~ - i . e . , it niay suggest more or less distinctly the idea of 'my son,' like the Abyss. GibZzii , ' my boy.' Cp also the Talni. upij', ' suck- ling,' u ~ i l l , ' little son,' and the Ar. Walid, ' son.'

Nailrah (nly]), 'girl, ' occurs in I Ch. 45 f., and corresponds to the Talm. un$, (for un-h'). Cp the Nabatzan n*13, ' little daughter.

Jaillam (&y, see above, § 54) may mean 'youthful, strong,' and Jiphia ( yy ) , ' tall of stature,' a name of this kind being often bestowed upon an infant as a bonum augurium.

Instead of Ahiam (nym), we should probably read Ahi-Em (Du'nN), ' mother's brother,' and instead of

>@;, ' he brings back the father ' ='Avrfyovos.

The root >p,y, which appears also in the

parallels show, the names of the Hebrews hardly differ a t all from those of the other Semites with respect to the religious conceptions therein expressed. These formations. it is to be remembered, go back to a remote antiquity ; we must therefore be careful not to interpret them in too spiritual a sense. Names like 'God has helped,' ' God has delivered,' etc., referred no doubt originally to the help afforded by the Deity to the mother in granting her a child or in averting the peril of death. I t is true that from the time of the prophets onward a more spiritual or a t least a more general conception began to prevail. Rut a name like the Palniyrene N n h ( =un5513), ' Bo1 has wiped away, effaced,' also belongs t o n more advanced stage of religious development, since the reference is to the effacing of sin.

We may now pass on to names of other kinds, mentioning some of those categories which are most

In wel!- nigh every case these names consist of a single member only, though it will some-

times be necessary to include compounds, and even to refer back to names which have a religious meaning. It may be taken for granted that the meaning of a name applies, in strictness, only to the first individual who receives it. When once a name has been coined, it is liable to be used indiscriminately, that is to say, without any special reference to its original significance. W e must admit, however, that among the Hebrews the real meaning of indigenous names could never be forgotten to so large an extent as has been the case among the nations of modern Europe.

Some names refer to the special position which the new-born child occupies within the family. I f we were

60. Other important and most clearly defined.

kinds.

61. First-born. F t t e r acquaintedwith the circumstances in which names have been coined, we

should doubtless perceive that this class of names is really niuch larger than might appear at first sight. Thus, as was mentioned above, it is clear from Gen. 3022 that Jephthah (nny 1 \xnnp, Yiftah-el) means the first- born. The same meaning obviously belongs to Becher (133, from which is derived the adjectival form 9x13, Hichri), the equivalent of the Arabic Bakr, found also in Nabatzan and Sabxan ; cp IIpwroy&vps, IIpwroKr7)Tqs, IIp6yovos. For ny im, IS. 91, some MSS. of 6 have BaX(e)cp,'-i.e., 1933 or 133. In I Ch. 838 (=944) BdchEru ( n 3 i ) is expressly stated to be the name of a man, but it was no doubt originally iih, ' his first-born,'

In the Semitic languages we find a considerable number of names from the root 15"' whereby a child is designated

6a. substi- as a substitute for onelost. The Nabatrean &&n, ' substitute of God ' ( i e . , given by God), proves that these names also

originally had a religious sense, like 'Avri8oros, 'Aurf- Gwpos, which presuppose a giver ; cp Iikewise'Auriyovos. 'Avrr+dv~s , 'Avrf+avros. Among the Jews the earliest specimens of names formed from the root above mentioned are XaX@et (Chalphi RV), I Macc. 11 70 [AV]. and Alphzus, 'AX+aTos in the NT , which corresponds to &q in the Talmud. Probably, however, the same meaning underlies several other names-e.g., Manasseh (npjjn), ' h e who causes (a loss) to be forgotten,' MenahEm (arm), 'comforter' (found also in Phcenician and ancient Aramaic, cp fem. n ~ n i n on an ancient intaglio, which is Palestinian but probably not Israelite), Nahum (mm, Phcenician om, Ndoupos of Aradus, CZG, 2526) , also vocalised NBhfim (Din:) and Naham (om), so likewise mm (Nahilmani) derived from p, Tanhfimeth2 (nnmn), ' comfort,' evidently an abstract noun (cp the Talmudic ornin, uninln, Bavoljl-Lou), Nehem-iah (worn), in which the reference to God still appears. The names Rephi-iah ( WB-I), KEphB-el (5~91, cp Arabic l'arfii), perhaps convey a similar idea; so also certain derivatives of >iai--e.g.,

cp 833.

tution.

1 For other readings see BECHORATH. a The vocalisation can scarcely be correct.

3295

66. Ahfimai ( n i nu ) , the form qsnu, according to BAa ('AXerpai)--i.e., *nu mu

ship* (Ahi-inimi). ' mv mother's brother.' I , ,

So also in Aram.'we find nnnul noiinu, not to mention other varieties of spelling; on this and similar expressions of relationship used as proper names, see an essay by the writer of the present article in the WZKM, 6 3 0 7 8 ~ The idea is that the new-born child

will a t some future time stand by his mother. as if he were her brother. T o this corresponds Ahab ( m n u ) , 'father's brother,' of which the more correct form is

1 See also GENUBATH. a On the other hand the Palmyrene name ~ 3 ~ 1 means 'thief'

like the Arabic Sarik. Such a name might perhaps have been used by Israelites also at a very early period, when skill in stealing, or at least in robbing, was very highly esteemed. 3 Instead of GibbZr ( ix~) , Ezra2-q we find in Neh.725

Gibeon (~,"IJ, the name of a place), which is probably the right reading. ' c-

4 A considerable number of fresh details might now be added. 3296

NAMES NAMES 57. T o the same class belong NBziah (nw), ' excellent ' (Arani.); Nagman (pyi . cp Ar. Nu'mdn), and the fem. NaSmah (aryl), ' pleasant,' together with several other Arabic names from the root n y ~ ; DElilah ( n 3 - 5 ~ ) . probably ' delicate.' We might add Asher ( i i ~ i ~ ) , which perhaps means ' happy' ; but it may also be taken as an abbreviation of the obscure name which appears as Liar-El RV ( ' x i b ~ ) or ASri-el ( h i b ~ ) in the MT. The notion of ' long life' seems to be expressed in Huldah ( n h fem.), HFled (ih, very doubtful), and Heldail (.h) ; cp Arabic g d i d , Mablad, Yablud. Similarly Anion (lax), AMNON ( q . ~ . , fiir~x), may signify 'safe,' out of danger.

Names borrowed from animals (not always, it should be observed, of the nobler and stroneer kinds) are found

probably Ahi-ab (x-yx), since 'AxlaPos was the name of :I nephew of Herod, and in Jer. 2921 f. d [BKAQ] has 'Axdp. Cp the Aram. -nixxi xnx and several varieties of the same name. To the same class belongs Ah-iHn (i'nx) =Syr. ~ i -nx , ' relative, cousin,' which also occurs as a proper name.

W e now turn our attention to a group of names descriptive of physical peculiarities. Some of these may

66. Physical have been originally nicknames, like peculiarities. the corresponding names in Latin ;I but

Arabic usage seems to show that such terms, even when they are far from flattering, often served from the first as proper names in the ordinary sense.2 This applies also to many Hebrew names of other kinds, such as those borrowed from animals.

Hakkatiin (iqm), Ezra 812, ' the small one' ; the article is here not easy to explain. Cp the Phcen. p p (doubtful)! KJLI~J, the Talm. xiiyr, etc., also Pumzlio. Pusrlla. Habakkuk (???In), or (after 6 ' s a p p a ~ o ~ p ) p?p?n (Habbkkuk), might be explained as 'dwarf,' from the Arabic; but the meaning is extremely doubtfuL8

The very ancient name, Laban (135). a white,' corresponds to the Ar. Abynd, to AEDKOS and to AIbinus.4 The Levitical name, Libui ( 3 x 5 , 6BA Aopev[e]L), which has the adjectival ending, may perhaps convey the same sense. HHriu (p in) is probably yellow ' ( =PIavius?), and Zohar (ins), 'reddish white' ; cp the Talm. NjJnio, the Ar. Ahmnr, Kzimait, the Lat. Nzrfils, all of which mean ' red.' On an ancient Hebrew intusZio we find the name imnd, 'blackish.' like the Syr. N??~N, the Ar. Aswnd, Slihnim (which is also Sab.), etc., MCXas, Niger.

HHrim (oin, o * i n ) might be derived from Bin in its usual meaning, ' inviolable,' 'holy,' etc. Since, however, Hilrumaph ( rp in ) is probably to be explained, with Gesenius. as F N min, we may conclude that the former name also siAnified 'with pierced nose,' like the Ar.

Heresh (d?,;, more probably HCrEsh, d y ) , or, in its Aram. form, Ndin, Harsha (cp the Palm. Nvin, 'ApuC), ' dumb,'=Ar. A h m s . ChimhHm ( c n r ~ ~ ) , ChimhHn (pj, in Jer. 41 17 Kt. ,oniaj), ' blind' (?). Ater ( ~ D N = Itter), ' left-handed, Znaios, Scmola. PasEah (nDfl= Pisseah), ' halting,' ib. A'rffj, etc., Claudius.

KHrEah ( = q= Kereah, c y ) , ' bald,' cp the Palm. xnnqi, the Ar. Akm', etc., Culvus. The Sinaitic imp, n m p , admits of another meaning. K6rah (ni?) appears to have been originally the name of a place ( bare surface ').

A&?Yzm.

IkkPsh ( d ~ y ) . ' crooked,' cp Ar. A:'nr, +'air. (;ideon (pn,) =Ar. fud ' in , ' maimed.' Gkreb (mi), 'scabby, cp Palm. x m , N ~ * T J , Ar.

%eraah (nynr), 'leprous' (fern.), like the Ar. A b r ~ y . ~ Among laudatory names may be mentioned Job

(3iwL ' assailant.' Le. . ' brave warrior' ~ C D Ar.

J u ~ a i b . Iarbd.

I- --,. \ '

67. Laudatory. ;Wu&i&); BHrHk (pi>), ' lightning' ;

unless this be the name of a dace. of which in Mered (ii~), I Ch. 4 17, ' resistance,'

~ ~~ ~~. I .

Semitic countries there are several derived from the root im. T o these may be added 251, CALER [q .a,] (of which ChElOb, ~ r h , and ChBlubai, ,dn, are probably incorrect variations), ' raging with canine mad- ness' ; a brave warrior may be compared to a mad dog, as is sxown by the corresponding Arabic name ARLab (whlch occurs also in Nabatzan). On the other hand, Nabal (hi), ' fool,' can hardly have been the real name of the foolish man who refused his services to David. On laudatory proper names, see also above, §

1 For what follows many English, German, and other modern

2 Cp such names as IIavaiqqs, .4b,yXjAos in Greek. 3 See also H A B A K K U K. 5 See, however, ZERUAH.

European fa:iri& names might be quoted.

4 For another view see LABAN. 13 For another view see MBRBD.

106 3297

I

68. Animal among the Hebrews as well as among the Arabs and other races. That the name of the 'lion' is so used does not

appear certain, since Arieh (EV n*-,~n), 2 K. 1525. may be open to question, on account of the artic1e.l 'Api, Josephus, BJ, vi. 1 8 vi. 26 vii. 5 5 , may be an abbreviation. Instead of Lnish (&) of I S. 2544 we find 015 in 2s. 3x5 Kt., and B H L diverges in both passages; but IZi.5, corresponding to the Ar. Lnifh, ' lion,' is probably the right reading. The same meaning belongs to Asad ('Auasor, Miller), a favourite name with all Arabs ; cp Adwv, Leo. ZBFb (XI, a name said to have been borne by a Midianite prince) is ' wolf' ; cp Arabic Diii'b, also Acinos. Lupus. ZibEon (py3r), 'male hyaena' ; cp Arabic Dubd'a, Qubaz'a. Shuiil (h~r$), ' fox' ; cp Ar. Thri'al,'Gk. 'AX&?$.

Eglah (nhy, feni.). 'cow,' cp Ar. 'GI! (niasc.), 'Ojnil , Palm. i h y ('Oy$wu, feni. 'Oy l fh~) , Sab. o h y , Gk. II6prrr, AdpaX~s, etc., VifuIus.

Zibiah ( n , i s ) feni. (H-IY, Zibia, masc. I C ~ . Sg) , in its Aram. form Tapdd (Acts93640)~ 'gazelle.' C p Phcen. NIX, ArL Zabya, etc., also A o ~ K ~ s , Neppis, etc. Similarly Epher (my), and the diminutive form Ephr6n ( j i i ~ y ) , seem to mean 'young gazelle' ; cp Ar. Ghnzila Parkad, etc. Some animal of a kindred species is denoted by Dishdn (fiIZi.7, pi), Dishan ( id i ) . In like manner Leah (n&, fem.) perhaps means a kind of gazelle, corresponding to La), Luwaiy in Arabic ; Lrdn ((ix). (,iix, according to the Syr. A m d ) , is 'mountain-goat. like JaEl ($r, fern.), of which Jaala (~5y). Jaalah ( n . i y ) , may be the Aram. form (see above, 5 53) ; cp Arabic CC'n'ln (masc. form ObdXou). The Arabic Badan and A m i (fem.) have the same meaning.

Immer (-,EN), ' male sheep ,' corresponds to the Arabic Hamnl; and Rachel (sn-,), ' ewe,' to the Arabic Ruhailu :diminutive form).

Hamdr (iiDn), ' ass ' =Arabic +'mar, Lat. Asellus. Hezir ( im ) , 'boar'=Arabic tjimir, and still at the

?resent day @ f f ? ~ z i r . ~ The name i'rn *13, which may jeem strangely inappropriate in the case of the Jews, s confirmed by an inscription of this very family ; the pronunciation HEzir, which is also that of 6RL, has 3een adopted in order to distinguish the name from Hilzir. By the ' boar' is here meant the wild boar, as I type of combativeness. The names Kd~pos , Aper Nere similarly used ; the corresponding term V Q Y ~ Z appears frequently as a proper name among the aristo- :racy of the Sasanian Empire.

Shaphan (pi), the name of an animal similar to the narmot (hyrax)-cp the synonymous Arabic names, Wnbr, Ubair.

Achb6r (iimxy), 'mouse'-cp i32y on an Israelite 'ntagZio and several times in Phcenician inscriptions,

1 Rut see also HULDAH, HELED, HELDAI. 2 See ARCOR 2.

3 The many'animal names among the inhabitants of Seir Gen.36) have heen noticed by WRS (Kin. 218). I n some mints, i t must he admitted, he has gone too far, and his ex- )lanation of the facts does not appear satisfactory to the writer .. ,f the present article.

4 See Jones in the Record ofthe Bom6ay Gouemmenf, 43 60.

3298

NAMES Arabic ‘Akbur and the synonymous Fu’r, etc., also MGr, Mus.

Aiah (nw), ‘hawk,‘ or some such bird of prey, corresponds to the Arabic Nida’, &usir‘um, Gk. ‘Ikpaf.

&b (xiy, a name ascribed to a Midianite prince), ‘raven ‘=Arabic Ghurd6, Gk. R&paf, Lat. Corvus.

Jonah (mi,), ‘ dove,’ is a man’s name, like the corresponding Arabic names Numdm, Numdma. The Arabic Fdhitu, Gk. Ikpprur~pd, Tpvyhv, + ~ T T [ O Y , are names of women.

partridge’-the word may have the same meaning when it is the name of a place, shortened from zhn n 5

Zipper (+r, iiss, fem. Zipprah,, nibs), ‘small bird’ =Palm. N ~ B I (Z~++epa), Arabic, U@r, Gk. IIilros, ZrpoORos.

Nahash (dni), ‘ serpent,’ with its diminutive Nahsh6n (irjni). corresponds to the Arabic yaiyn, Hanash, Afd, etc., Gk. A ~ ~ K o v . NShushta ( ~ n d n i , fern.) is doubtful. Saraph (p) also denotes some kind of serpent.

So ancient a name may perhaps be connected with the worship of fish-deities which is known to have prevailed in those countries ; to this Exod. 204 refers, a or that is in the water under the earth.’

Hagab ( ~ j n ) , and, in its Aram. form, Hdgaba (Nxm). Hggabah min (cp AGABA, AGABUS), ‘grass- hopper,‘ corresponds to the Arabic /auld, JundC6, Gk. ’A~ptGiwv. GazzFim (nil) is probably another form of gdzdm, which has the same meaning (e.g., Joell4).

DEbdrah (mil, mix i , better it would seem, Dibbdrah, niia?, according to 6 ’ s form AEPPhpa), ‘bee,’-cp MCXcuuor, fem. MCXiuua.

Parosh (dyls), ‘flea,’-cp WMor, qdXXa, and the African priest, L. Caecil. Saturninus Pulex (Ephem. epigr. 5656).

Gaal ($VI) is explained by Wellhausen (UG 26, 2nd ed. 44) as equivalent to the Arabic Ju‘ul, ‘dung beetle ’ ; but this is uncertain, although Josephus seems to have the form I’udXqs. C p KdvOapos, fern. KavRdpa, Zljpappos.

Tola (yhn), ’ worm,‘-the Arabic names, Du’rid, Dzidin, perhaps have the same meaning.

Names borrowed from plunts are much rarer. THmHr (man, fern.), ‘date-palm,’ seems to have no 69. plant equivalent among Arabic proper names ;

since names of this class are many in Arabic, it must appear strange that the

queen of trees is unrepresented. Allen ( ~ S N ) , ‘ oak ’ or ‘ terebinth,’ I Ch. 437, is perhaps properly the name of a place, like !%n (jib p h ) . Tappiiah (nasn, see 5 IO), and Eshcdl (bk, Gen. 141324), the representative of the SJLZN $nj, ‘ valley of grape-clusters ’ ; Wellhausen is probably right in identifying Anlib ( m y , I Ch. 48), with the place called An8b ( l i y ) in Josh. 1121 1550 (Degent. 34 8). LEbRna ( N I I ~ ) , LEbSnah (m35) , is perhaps ‘ poplar,’ properly ‘the white tree,’ like the Aram. N i i n ; elsewhere the poplar is called libneh ( d 7 ) .

Rimmen (fimy), ‘ pomegranate,’-cp‘PoTor, fern. ‘Po[&. Zethan ( p i ) . ZethSm (oni). may signify ‘ olive,’-from a similar form is borrowed the Arabic word Zuitzin. Hgdassah ( n~ in ) , ‘ myrtle ’ ; cp M d p r t ) , M d p i o v , Mupivvq.

Zwudvva, Zouudvva (Susanna), in the apocryphal addition to Daniel and in the N T is itmu or mviv, ‘ lily’; this name appears as Zwudvq, in the old Semitic myth from Ctesias, Diod. Sic. 2 6 ; cp Adpior (fern.).

K6z ( y i p ) , b n e Hakkdz (pa:, m), ‘briar’ ; many Arabic proper names are borrowed from thorny plants, which symbolise men formidable to their enemies ; cp ’AKav@os.

It is not certain whether there are any Hebrew names denoting a trade or profession ; in Arabic we find only a few such - e.g. , nirith, ploughman ’ ; Na3&ir, ‘carpenter.’ Carmi (’ni2) probably does not mean ‘vine-

3299

Hoglah (nhn),

Niin (791, N6n, pi), ’fish.’

NAMES dresser,’ but is to be taken as an adjective desimatinrr

I Y

70. Trade race (cp CARMI). cnjmn-p (AV ‘son of [one of] the apothecaries’), Neh. 3 8 , is one whose Darents or ancestors were aromutan’i; names.

accordingly we shoild read, in the same verse, o,aiim-i3, ‘son of the goldsmiths.’ Such appellations are not rare in Syriac. The 33 ( ‘ sons of the LcihZsk ’ ; see HALO- HESH), traced their descent from a magician, the 9 1 3

nipon ( ‘ sons of the Sophereth ’), from a female scribe (!), whilst the x i n nna 312 (‘sons of Pahath Moab ’), were proud to call themselves after an ancestor who had been governor of Moab. A singular nickname is given to the mother of the family known as c ’ x n ni3a v x ( I the sons of Pochereth-hazzebgim ’), ‘ she who fetters the gazelles,‘ which seems to mean that she was so swift of foot as to overtake these animals.’ The above designations are of course not to be regarded as real names. Arah (nw) might he the Aramaic word for ‘ wanderer ’ (corresponding to the Hebrew Oreah). Heber and Heber ( ixn) appear to be wrongly vocalised ; the form Hdber might be a real name, meaning ‘en- chanter,’ whereas HHber would be ‘ associate.’

In Arabic, very many names are derived from objects of various kinds. Such names are sueeested sometimes --

,l. Names by a resemblance between the person from objects. and the object, sometimes by a purely

accidental circumstance attending the Y

birth. The present writer was once informed by Wetzstein that among the Bedouins a girl might be named ThaQe, ‘ snow-flake,’ because it happened to be snowing when she was born. I t is, of course, impossible in most cases to guess what gave rise to such names. Among the Hebrew names hitherto unexplained, there may be some which belong to this class, though it does not seem likely that they are very numerous. W e may here mention HethRm (onin), ‘seal,‘ like the Gr. Z+paylr; the same meaning probably belongs to niyap) (m), sons of TabbReth, where the plural form, strange as it appears, is attested also by 6. Piirah [RV] (ma), if correctly vocalised, is * wine-press.’ Bakbiik ( p a p ) . ‘pitcher’ (cp the Aram. name Xou<&[s ] , Chuza, z.e., ~112 , ‘ pitcher,‘ Lk. 83). Rebecca (npxi, Ribhkah, ‘PE- PEKKa), ‘cord,’ especially such as was used for tying sheep (that her daughter-in-law is called Rachel [hi], ‘ewe,’ may be an accidental coincidence). Rizpah (zlf3yl). ‘ pavement,‘ Achsah ( n ~ > y ) , ‘anklet’ (for women). This last belongs to a special category, namely, that of names borrowed from articles of luxury, of which the following also are examples :-PEninnah (naa), probably the singular of ~*i*ia, ‘ corals,’ Shoham (nnv), some precious stone (perhaps the onyx). Keziah [RV] (ny rp ) , ‘cassia,’ and Keren-happuch (7rsn l i p ) , ‘box of face paint.’ The last two are ornamental titles bestowed by the poet upon the daughters of Job. Perhaps we may include in the same class the somewhat doubtful name Wri (?is), which may be another form of sdri (.is), ‘storax,’ and Zeriiiah ( a m y fern.,), which may mean ‘one who is perfumed with storax. Cp M6pos. fem. Muph, also RHsEmath [RV] (nnb2).

The time of birth may have suggested the names Nogah (xi]) and Moza (Nrin), ‘sunrise’; but it is also

An analogous case is Shahgraim ( n w d ) , ‘dawn,’

if the form be correct. A similar assumption being made, Hddesh ( i i n , fem. I Ch. 89) signifies ‘ born at the feast of the new moon ’ ; cp Phoenician mni3 which is rendered by Noup~vros . ShabbCthai (mid, Zap- paraios in the Letter ofAvirteus) is clearly ‘ one born on the Sabbath’ like Bapua,Bpiis in the N T (see above, 5 48). Haggi (m), Haggai (nn) , fem. Haggith ( n * ~ n ) , ~

72. Time. possible to explain them as metaphors.

1 In old Arabic poetry a horse used for Punting is styled Kaidal ’iiwddid, ‘fetter of the flying animals.

2 See RUBY. 3 Haggiah (asan, the name of a man, I Ch. 6 15 [30]) can hardly

be correct; the only possible rendering would be ‘my feast IS YAW&

3300

NAMES NAMES probably mean ‘born on the feast day.’ Perhaps Mdadiah (n*iyin, see 5 32) may have the same sense. Names of this kind, usually compounded with 6en (p) or 6nr (111) as the case may be, are employed by other Semites, in particular by the Syrians.

An idea of direction is expressed in the names THmin

seem to be properly nimes of districts,’ ‘ southern ’ and ‘ northern.’

W e may here add the strange names Jagkebah (n2Py). ‘towards Jacob,’ and Chenaanah (n~yj>), ‘ towards Canaan.’ Moreover in I Ch. 25 14 JEsharElah [so EV] (&iio*, for which u. 2 has Asharelah. njxieix) may naturally be taken to mean ‘ towards Israel.’

The Arabs use also many abstract nouns as proper names. T o account for such names is sometimes even ,*. abstract. harder than to account for those which

are borrowed from material objects. A few examples of this class have already been mentioned incidentally (cp Gr. ’IUbTqS, ‘Appouhvq, Zw+pouhvq, etc.). W e may cite here, ~ i 3 9 Manoah. ‘rest,’ (unless it comes from the root njn, ‘ to present a gift,’ and therefore belongs to the category in § 57) ; MErab (31~) probably ‘ increase‘ ; Mahldn (jiinn) and Chilidn (Ti*$,),

sickness ’ and ’ wasting ’ (two persons who are introduced into the narrative for the purpose of explaining how two young women came to be widows) ; NHb6th (ni33, masc.). perhaps ‘height’ ; Tikvah (n ip, niasc.), ‘ hope ’ ; Rinnah (331, masc. ), shouting ‘ ; SBcZr (i2b): ‘reward’ (from God); TPhinnah ininn. masc.), ‘request or ‘ favour’ ; Hezion (pvn , an Aramaean). ‘ vision ’ ; MichHl (syn, fem.), perhaps ‘ power’ ; Harhfir; ( imin) . ‘fever.’ That Mirmah [RV] (nmn), ’deceit, should be the right form seems very improbable. TWfi[€]iT, TwpsrO, Tohit (masc.), ‘ goodness,’ appears in post- biblical Jewish writings as nilB, n,Ip). MHhd (%no) might be ‘dance,’ were it not that Mahlah (nsno, masc. and feni.), Mahalath (ninn, fem.) and Mahli ( h o , the name of a family of Levites) point to some other derivation than that from 51”; the uncertainty of the vocalisation here renders it impossible to draw any conclusions. Amongst the names ending in Cth (ni) there may be some abstract nouns which perhaps should be pronounced with 6th (nr) ; but nearly all of 75. Final n,. these are very doubtful, and in some cases

even the form varies. Thus the man who is called MEshilEmdth (niaka) in Neh. 11 13 2 Ch. 2812. is called MCshillErnith (n&do) in I Ch. 912 ; in this last passage (as in z Ch.) @ has -wtl [BAL], whereas in Neh. 1113 one reading [Kc.amg.inf,] is -1O. l In like fashion the same man appears as ShPldmoth (ninsei) and Sheldmith (n,n$d), the former being used as a name elsewhere. T o settle the precise meaning is hardly possible. Nor can we explain Meremoth (ninin, masc. ) ; though it is once spelt nnia it may perhaps be compounded with nin, ‘death.’ T h e same word is possibly contained in Jerimoth (nip?,). J6rEmoth (nini.), and doubtless in Azmaveth (niniy, 5 63). Lappidoth [RV] (nk& masc.), ‘.torches,’ is no less suspicious in appearance than Mikloth (nisp, Ma~~X[h]60) , ‘ rods.’ On the other hand, Jeridth (niyy,), ‘ tents’ ( I Ch. 218), may be originally the name of a place. Nebaidth (i+~), ‘heights ’ (?), the name of a people, seems to be a real plural, like the names of modern Arabian tribes in -it.

The plural forms Huppim (oqsn, osn, Gen. 4621 ; I Ch. 7x5) and Shuppini ( ~ o d , ced, I Ch. 712 1 5 2616. for which Gen. 4621 has Muppini, p g o ) are proved incorrect by the adjectives HfiphHmite (Vnwn) and ShiiphRniite (owd). The form SWphiiphHm [RV] (oaaei, Samaritan omw) is found in Nu. 2639, and ShPphfiphin ( p d ) in I Ch. 85. Both form and meaning are here quite uncertain. The same may be said of ShHphHm (cod,

1 BH*A omit : L has -d.

3301

the name of a man), ShPpham (cod) and Siphmoth [EV] (niagd, names of places), and also of the adjective Shiphmite (*naei). Whether the dual Diblaim (&i), as the name of a man, be correct, it is impossible to say, since the meaning of the word is unknown.

Adjectives in - E (genlilicin) appear to have been very rarely used as names in the strict sense. Thus we find

76. Final i. Jehiidi (~irn,, Jer. 3614 ZI 23) ; the man in question is thereby designated as a real

Judzean, perhaps in consequence of the fact that his great-grandfather, to judge by his name Cushi ( 9 ~ 2 2 ) . was a native of &thiopia. Similarly we find a Bceotian named Borork , a Molossian named MoXouubs, a Thessalian named IIsrOaXbs ( i . e . , 8erraXbs) ; see Fick, 340. A Judith [EV] (nvirn,) appears even in Gen. 2634, and in the well-known romance the heroine bears the name’Iou&rO. as being the ideal of religious and political virtue. The Cushi whowas a member of the royal family, according to Zeph. 1 I, very possibly had a mother belonging to some black race. The nian called *~33;1 (the Cushite) in z S. 18 and vnan q$n i ~ y (Ebed-melech the Cushite ; EV Ethiopian). who is mentioned several times by Jeremiah, were no doubt of African extraction ; cp *w> in the Phcenician inscription of Elephantine, which is contemporaneous with Jeremiah. W e also find BPE.ri (1x3, or 7 1 2 , BEri, I Ch. 736), a belonging to the well,’ or ‘belonging to the place called Beer,’ and Gehazi (WTI or vm), which has the appearance of being derived from the name of some place compounded with y or NY (W. valley); we are reminded of the mysterious phrase fiqn 7 2 (Ge-hizzaion. ‘valleyofvision’) in Is. 221 j. On the many names ending in i in the genealogies, see above, 5 52-these are used siniply as adjectives. So far as the form is concerned we must include in the same class names like Omri (,my), Barzillai (+>>), ‘made of iron’ (cp the Punic Bird i s , genitive case, Efhem. e$& 540) and Shimshai (-rsinrsi), ‘solaris,’ the name of a non-Israelite ; in later times Shimshai appears among the Syrians as Zapuaios, Zapulos, and the brother of Simeon Stylites was called *wow. Though the granimatical form of these three names offers no difficulty, their origin and meaning are quite obscure.1 ’dorsi might also be regarded as an abbreviation of some name like mjono (Zap$r-y+apos), which was not rare among the Aramaeans.

A considerable number of names end in 1; (in) or I\ (an), for which, in some cases, the archaic termination ,,. Bn, tion 0, ( ~ i m ) or oL (5m) is substituted.

sn, am, om. Whether these terminations are really identical IS by no means certain. Sonie-

times p appears to be a diminutive termination-e.g., in Ephrijn (pmy), ‘ hinnulus ‘ ; Egldn ((isiy). ’ vitulus,’ Arabic ‘Ojail; Nahshon (iidnj), ‘small serpent’ ; Samson (jidoei, Shimshjn), ‘small sun,’ like the Arabic &rnnis (name of a man); Abdon (ps~y), diminutive form of the abbreviated name Ebed ( n y ) , like the Arabic ‘Obnid. Other examples of these terminations are- HemdHn ( p n ) , Gen. 3626 (so also in @ [ADL] and Samaritan text), but Hamran (lion) in I Ch. If’ (BAL follows Gen.) probably ‘ desirable,’ like the Arabic e a r n - din;2 AmrHm (amy), probably ‘ in good condition’ : ChimhHn (inm), ChimhHni ( D ~ . D J ) , and Gidedn ( p y i ~ ) ; see above, 5 66. Malcham ( c 3 i D . I Ch. 89) IS open to suspicion. N o definite meaning can be extracted from SimednlfiyEd), GErshBm (nioii), Gershijn (peiij), 6nHm (mix). OnHn (pix), HSmHm (on*n. Gen. 3622, for which I C ~ . 139has Hdmim, cain). HE.rniln(pn). Bilhgn (ph; the fem. Bilhah. nnh. is also obscure), Ralaam ( o y h , Bil‘am). As for TrBm (my) and &an (py), they are no less difficult to explain than i r ( r y ) . Er (1~). Ira (N’I.~). Iri ( ~ y ) , Eri (-ip), 1ru (wy).-forms of which some are doubtless incorrect. In Keii&n (p ix i , as in j . i ~ , Yard&,

1 For other passible explanations see OMRI, EARZILLAI, SHIMSHAI.

2 See also HEMDAN.

3302

NAMES NAMES EV Jordan), we seem to have a variation of in , if the view expressed in 62 be right. The n disappears in n&d, ShEl6m5, EV Solomon (=Arabic SaZimin), ' peaceable ' or ' happy,' and probably in kn*, EV Jethro (= Yithrin, p,). 'eminent.'

Had all Hebrew names been transmitted to us in their correct form, we should presumably be able to point out

in them many archainns and diaZectic As it is, the most note-

worthy phenomenon of this kind is the retention of the ancient feminine ending n in a few O T names-a form which survives in Phenician and even in Moabite. Thus we find the masculine names GCnii- bath (nxi), ShimrHth (nind), Goliath ( n h , a Philistine), Miinahath (nnin, originally, it would seem, the name of a place), Ginath (nyi, 65 rova0 [SA] -wO [L]); the feminine names BHshath (nob3), Mahalath (Rho). Of these names only a few admit of a satisfactory explanation. Tiiphath (ngpl, feni. I K. 4 11) has a suspicious appearance, as the words i ~ i $1 immediately precede.

It is interesting to notice that all the grammatical persons occur in Hebrew proper names, though they

78' Archaic peculiarities.

do not always refer to the same kind of

i. The third person is used of the persons* Deity in names like Azar-iah (inqry),

'Lzz- subject.

and also without any express mention of the Deity -e.$. , in J6saph (IDi*)--whilst in JCphunneh ( n m ) and the like it refers to the bearer of the name.

ii. The second person occurs only in imperative forms ; it is used of God in ShiibZ-El ( h ? d ) and d x m (if the explanations given above, §§ 22, 30, be correct), and of man in &n (Hakk&le-yah. see above, 23). n?iin (H6dO-jah ; see 33), perhaps in i 3 ? ~ l (Reii-ben ; but see above, $5 77, 62)'

iii. The first person singular refers ( a ) to God in the artificial names Giddalti ( m h ) and Komamti-ezer ( i iy Vnnni), see above, ( b ) T o the bearer of the name in such cases as Abihu ( ~ i n q ~ ) , klihu ( i n j w ) , and in those which have ni or Zi-eg., HashabnE-iah (n,>ldn), Tebal-iah (in*sm) ; a (c) to the mother, or, in some cases, to the father, in Shealti-el(5w&ttci), Hephzi-bah (m 7x9:). Nodmi ( ' ~ y 3 , EV Naomi), ' my sweetness,' ' my delight ; PCullSthai [RV] (.n$yD, pron. PEullHthi), ' my wages ' ; N d r i (*-,yj), ' my lad ' ; BCni (y2), ' my son ' (if we adopt the view that these forms are to be substituted for the Massoretic Naarai and Bunni respectively). Among the Abyssinians we find a multitude of such names expressing motherly affection--e.g., ' my king,' ' niycrown,' 'my gold,' ' m y plum,' ' m y buffalo' (Le . , 'my hero ' ) : similarly in Palmyrene, 'nin, ' my mistress ' ; *nw, ' niy !lory ' ; *3,2n, ' my beloved ' ; and in the Talmud ~ y i ,

Whether Cozbi ( 3 2 1 ~ ) and Tibni (mn) belong to this class is doubtful. ( d ) The first person plural refers to the parents or to the whole community in ImrnHnuel ( I K I D ~ ) ; cp Phen . '~JJIx, Syr. p, Talm. p, 'our father' (a term of endearment used by the mother, like NX. ' father,' etc. ), Palm. w > $ i ~ , ' B d is ours ' ; iiiy. ' he has answered us.'

In conclusion something may be said about the history of the formation of names among the Israelites.

22.

my little one.'

_ _ - History : Whilst t h e divine app&ation El ( 5 ~ ) .

which was common to all the Semites, appears even in the oldest names, such El and

names' as-IsriiEl ('xi&), it would seem that names compounded with jah (in;) came into use later and gradually increased in n ~ m b e r . ~ Jdchebed ( 1 3 ~ ~ ) is scarcely to be regarded as historical. In JBh6shiia ( y ~ n , ) , the name of the successor of Moses, we have an apparent instance of Jeho- (in,) as a divine appellation ;

1 C also BENINU. 2 Tgese and many others may, however, really belong to c. 3 W. Max Miiller hascompletelyfailedin hisattempt toproduce

from hieroglyphic inscriptions examples of the use of n* (sic, not in-) in ancient names of places, and at least in one name of a person (As. u. Bur. 312x).

3303

but since the same man is also called H6shBa (Int;in). some doubt still remains. On SCriiiah (n*ib) and Reiiah (nwi) in Chronicles no argument can be based, for even if these names be genuine they belong to a later period than that which might be supposed from their connection with the patriarchs. Whether Gideon's son J6iish (diti?), and Samuel's son J S l (h i , ) . are cases in point is at least not quite certain (see above, $3 26, 37). In any case names formed with Jeho (in,) occur shortly before the period of the kings, and after a while they became more popular than any other class of names.

Names formed with Baal (syx) were doubtless used to a considerable extent in early times, and even under the first kings. W e may still perceive traces of the attempt to abolish this name of the Deity, which had become offensive in consequence of the feeling that it stood in contrast to Yahwb (see also § 41). I t is therefore quite possible that in several biblical names El or Yahwb has been substituted for Baal.

Since the Israelites were a t one time sojourners in Egypt and ever afterwards continued to have intercourse

81. with that country, like all the neighbouring peoples, we might naturally

expect to find a certain number of Egyptian names in use among them. The only clear case, however, is PhinChas (~n1*3) , a name which (according to information received by the present writer from Erman and Spiegelberg) was extremely common in Egypt, and has the singular meaning ' this negro' (cp Coshi, 9 d i ~ ) .

I t might be plausibly conjectured that Moses (ndn) is of Egyptian origin, although the Egyptian equivalent which has been suggested for it, namelyMose(orsomesuchform), has a different sibilant (see MOSES, 2). PMEl (h~373) bears a resemblance to the Egyptian names Potiphar (ipaig) and Potiphera (ym.pli3) ; a name Compounded with El (h) might be coined in Egypt as easily as one compounded with some other Semitic appellation of the deity. AshhBr ( a n d N ) is very probably Ish-hBr, ' man of Horus,' an Egyptian god who undoubtedly appears in the Phenician name i n i i y (cp iDNixy, 'servant of Osiris,' and other Phoenician names). It seems therefore quite possible that HBr (an), who, like Phinehas, stands in connection with Moses, is neither more nor less than ' Horus,' for, acccording to Spiegelberg, this name occurs in Egypt as the name of a human individual, not only as the name of a god.' The same scholar has also corroborated the further suggestion that Pashhiir RV (-,anrug), which certainly does not look like a Hebrew name, is compounded with ' Horus ' ; PShHR ' portion of Horus,' or 'Horus apportions,' occurs once as a proper name. Persons thoroughly acquainted both with Egyptian and with Hebrew would probably be able to point out a few more Egyptian names borne by 1sraelites.l

A reference to the ExiZe is contained in Assir ('ID&), prisoner,' the name of ason of Jeconiah who was carried

82. Exile. captive to Babylon (see ASSIR). I n Ex. 624 I Ch. 67822 [ z 23 371 the same name 'I-DN

must have been suggested by some other circumstance. The name El-iHshib ( y & x ) was likewise used, a t the period in question, with reference to the return to Canaao. ZerubbSxl ( h m i i ) , according to Jensen, occurs several times as a Bahvlonian DroDer name : it signifies 'seed

83. Babyloni&. of Bab$lon.' Of the same period are the following Babvlonian names u ,

(on which see the special articles) : Sheshbazzar (irmdd), Sharezer [RV] isNib ( S a r ' e y ) Zech. 72, Bilshiin ( j d h ,

1 That Tin is Horus has already been suggested by Nestle, who re ards Putiel ( $ ~ v ~ i , ) likewise as Egyptian (k ~iofi). 5 Cp Che. Pro#h. /sa. (3fi)2 144. S. Kerber in his very able treatise ' Die religionsgeschichtliche Redeutung der hebraischen Eigennamen,' which appeared after this article was set up (see above, col. 3269, n. I) points out (75 A) that the name yvnx is compounded with the name of the great Egyptian god Ra'. It i s to he noticed that this man belongs to the family of the Naphtalites mentioned in Numbers.

3304

NAMES NAMES which is found also in an ancient Aramaic document, CZS, 259, and corresponds to the Babylonian HeWun) , NEkGda ( ~ i i p , the Babylonian Niksdu, a kind of bird), see Friedr. Del. ProL 212, where the name Barkas (bpl3) is also explained as Baby1onian.l On Sanballat (&ID). see Schrader, KA T(2i, 382. Mordecai (.min, M a p 8 o ~ a i o s ) is at least derived from the name of the Bxbylonian god Marduk.

In MeshezabEel (i~xi'tsia. 5 29) the first part is doubtless of Babylonian origin ; but since the verb 37w, xiiu had already passed into the Aramaic language, the name must be regarded as Aramaic. I t is certain that at that tinre Aramaic was largely used in Babylonia. Hence it is that several families of Jewish exiles mentioned in Ezra2=Neh. T = I Esd. 5 bear Aramaic names- e.g., b'ne HBtipha ( N m m m), b n e Hatita (Numn m) ( 'pointed '?) , b n e Perida ( ~ i w m) or b n e Periida iris 933, 'separated'?), etc. So also we find Aziza (wry) ' strong' (Palm. r ~ y , and, in its Arabic form viy), Z b i n a ( HI-37) ' bought ' (used in later times both by Jews and Aramzeans), cp Palm. p h 'God has bought ' ; the name must therefore be included among those meutioned in 5 56. We may observe here how ready the Jews were, even at that period, to conform to foreign custom in the matter of names, as in other externab, while rigidly preserving their national character.

No Persian names are borne by Jews in the O T ; even Esther ( i n m ) is scarcely of Persian origin. See ESTHER.

In the time of Ezra some ancient names reappear- e.g.,ShimeCm (iiynuj), Ezral03r. Thegreat popularityof

84. Old this name (in Greek, Zupehv, Zipwv, the latter being also a genuine Greek revived' name) is Drobablv due to Simeon the

High Priest, of whom'JesLs bar SIra speaks with such admiration, and to Simeon the brother of Judas the Maccabee, who was himself a great-grandson of another Simeon. Joseph (qoi?) is found in Ezra 1042, Neh. 12 14, and afterwards appears very frequently, sometimes in its full form, sometimes shortened into JirsE. (.oi.), in the N T Joses, 'Iwu?js. Joshiia (ydin.), the name of the successor of Moses, occurs again in I S. 6 1418 and z K. 23 8 ; the same name, mostly written Jeshiia (a*) according to the later pronunciation, was borne by the high priest in the days of Darius I. About 340 B.C. it reappears in the family of the High Priests, and occasionally in the period following. At the time of Christ, and even later, it was extremely common (Greek form, 'IquoDs, Jesus). The name J6nHthHn (pi.) had never dropped out of use. Of repetition of the name Judah (niin.) the earliest instances are Judas the Macca- bee and one of his contemporaries (I Macc. 1170) ; in subsequent ages it was very popular, as is shown by the NT. Jacob (xpy.) seems to have come into use very late ; the list in the Letter of A k t e a s contains one ' I ~ K w ~ o s , and the N T mentions three (EV James). Of ancient names, moreover. the following were particularlycommon at that period-Hgnaniah (n*iin), JBhHnHn ( p i , ) , 'Iwdv- vqs (EV John), and, as afemininename'Iwdrva, Joanna, (Lk. 532410), EleHzHr ( i i y i ~ ) . Ad{apos (Lazarus), Lzariah (nvy) , Mattithiah (n*nnn), M a ~ B l a s (Matthias). W e also find in a considerable number of cases Menahem (prim), Hezekiah (n,prn), Jeremiah (n,ni*). On the other hand, as has long ago been remarked, the Jews continue for many ages after the Christian era to avoid the sacred names Abraham and Moses, likewise Aaron and David. The Letterof Aristeas, it is true, mentions an'Appapos (-4bram), and in Tobit Zdppa (Sara) plays an important part. The name of Moses' sister probably owed its popularity to Mariamme, the last of the Has- monaeans; in the N T we meet with several women called Blaptdp or Mapla (Mary).

Since Ezra's time very few Hebrew names have been

1 See, however, BARKOS.

3305

coined. The following may be mentioned -*n;I5;, 86. New known to us only in the shortened forms

'Oviar, Onias (n*jin). Talmudic ~ i i n , ~ 3 1 3 names' (which latter represents the Babylonian pronunciation) ; *A/3oupos, Abubus ' beloved ' (3un. +'ZbZi6), I Macc. 1611 ; @auai?lhos (SNSD, P<@) ; Map- ydXo8os 'pearls' (nr[,]$n~), Jos. Ant. xvii. 6 2 ; Zwuaivva, Z o w d v v a , ' l i ly' (p iu or njuicg). At the same time some Aramaic names became current - e.g., N $ N ~ (see above, Jos. BJ iii. 721 ; but such names are fewer than we might have expected.

Soon after Alexander the Jews began to adopt Greek names ; this process doubtless originated in the upper

55), Neseipas (ni*oj) ' preserved (by God),

A high priest called himself 'izzz: Jason, attempting to imitate his - - real name 'I?~uoGs, Jeshua (yrd,), just as a certain 'IaiKtpos (n-g;, JHkim) called himself * A ~ K L ~ J S , Alcimus, and Zfhur, Silas ( N $ N ~ ) in the N T was transformed into Z L X O U U ~ ~ S , Silvanus. From that time Jason became a common name among the Jews. The brother of the above-mentioned Jason, 'Ovius, Onias (n*iin), bestowed upon himself the name of MevAaos, Menelaus. The author of the Letter of An'steas includes several Greek names in his list of those who translated the Pentateuch in the third century B.C., a list which, it is true, he composed from his own imagination. The national reaction of the Maccabzean period did not put a stop to this tendency. A nephew of Judas was named ii,+ 'Tp~tav6s, Johanan Hyrcanus ; his sons were jmi3* (shortened into wy) 'Ah&uv8pos, Jannai Alexander, nirn? 'Aprus6@ouhos, Judah Aristobulus, and 'Avsfyovor. Antigonus. The N T also contains double names of this kind--e.g., ZaOhor ( h d , ShHiil) IIuGXos, Saul Paul ; ' Iwaivvr]~ (pni,) MGpms, John Mark : ZupeDv ( iyntj) 6 K U ~ O ~ ~ W O S Nlyep, Simon called Niger (Acts13 I).] Even in Palestine, however, many Jews of the time of Christ bore only Greek names. Of the apostles, who were Gali- 1;eans in an inferior social position, one was called @ACT- TOE, Philip, and another 'Av8pks, Andrew. Among the Jews of the more western regions, Greek names seem a t that period to have had a decided preponderance. Nor was any offence caused by names connected with the worship of heathen deities, since no one thought of the meaning. I t is true that in the Book of Daniel Abed- neb5 (ix i i y ) , of which the sense was only too obvious, has been changed into Abed-nEg6 ( in my) ; but just as Ashhur (i)nwN) and Mordecai (mm) were regarded as mobjectionable, we read of strict Jews calling themselves AnoXhhvtos, Apollonius, and At68wpor, Diodorus (names Dome by the envoys of the Maccabzean prince in Jos. Ant. xiii. 9 z ) , whilst the associate of the apostle Paul was nanied 'AnoXXGs, Apollos. Similarly at a later period, :he father of a certain Rabbi Jose bore the distinctively lhristian name oiu,~, I Ikrpos, Peter. Some names which the Jews borrowed from the Greeks are ultimately ,f Latin origin ; a particular favourite was 'Iou^uros, lustus, NBDV or *DDV (which is the form of the vocative).

In the N T and elsewhere we find many Greek abhre- ciations used by Jews-e.&, 'Ahetlir, Alexas ( ~ 0 3 5 ~ ) ; &OUK&, Lucas ; 'Ap~epis, Artemas ; KXEOTGS, Cleopas ; KXoxGs, Clopas; 0cu8Gr, Theudas, which last is a zenuine Greek abbreviation of 0e66wpos, Theodorus, or 3€08bULOS, Theodosius, whereas 0a88aios. Thaddzeus. N i n , is formed after the Hebrew fashion. Soon after he apostolic age, if not earlier, some Jews adopted the xactice of spelling their Hebrew names according to he Greek pronunciation-cg., ]in*o, Simon, Zlpov, or vtm, Simeon, Zupchr, for j i ym, Shim'6n ; pow, Is&, 'or pnr., YishHk ; ~ i v , Juda (vocative) or ]iv, Judan accusative) for niin-, Yehiida; cp the name DD+. Levites, Aeuis1)s, for &, Hallevi. The fusion of Greek

1 On double names-the one indigenous, the other Greek-f

2 See Winer, Granr.18), 8 16, 9. lews and other Orientals, cp K. Herzog in PhiZoZogus, 563i.#

3 3 6

NAMES NAMES and Jewish culture, a process of such vast importance in the history of the world, is here, as it were, symboli- cally represented. The creative power whereby a nation is enabled to coin new names had at that period long been extinct among the Jews, even as it has become extinct among the Christian peoples of the present day.

T. N. B. PLACE-NAMES

In the following sections dealing with place-names, as in the rest of the article, the aim is ( I ) to give the right points of view for the study of the names, (2) to show how they may be classified, with examples, (3 ) to discuss in an introductory way some of the many difficult questions which arise out of the subject, and (4) incidentally to throw some light on certain names and so to supplement the special articles.

The names of places recorded in the O T are, regarded as a whole, different in character from the personal

8,. Compived names. T a o differences in particular with personal. are worthy of notice. ( I ) A very much

smaller mooortion of dace-names con- * . sists of compounds forming a sentence (sentence-names) ; for whilst the great majority of compound personal names are sentences (e.g., Elnathan), the great majority of compound geographical names are combinations of two (or more) nouns in a genitival relation (e.g., Bethel). (2) Whilst in the case of personal compounds with a divine name, the number of those containing theproper name of the deity is larger than that of those making use of one of the common divine terms (such as el, ba'al) ; in geographical compounds, on the other hand, the proper name of a deity is very rare, and a common term, such as el, ba'al, frequent.

Both these differences may be due to the great antiquity of the place-names ; for there are indications that sentence-names were not the earliest type even of personal names among the Hebrews (cp HPN 246j?), and an early preference for the common rather than the proper name of deity is also a probable inference from the history of personal names. I t would be hazardous, however, to make the assumption that place-names were generally derived from personal, or the reverse, the basis of an examination of either group. The two groups require in the first instance independent analysis and examination, and only in the light of this can the deter- mination of the relation between them be profitably attempted.

The rarity of sentence-names among the names of places is one cause of the neater obscurity in which - 88. obscuritJr, geographical names are in;olved ; for

the combination of two terms into a sentence limits the range of ambiguity of either more than their union as construct and genitive. Another cause is the greater antiquity and non-Hebrew origin of at least many of the place-names ; we have to interpret them with but little or none of the literature of the people who framed them to help us. Yet another cause is the uncertainty attaching to the period in which they originated; we can seldom fix more than a terminus ad quem, the terminus a quo being absolutely undefined. The textual tradition of place-names is frequently very dubious.

A very large number of place-names at present defy any reasonable interpretation. In other cases difficulty arises from the ambiguity of the form : and not unfrequently from the uncertainty of the Massoretic reading. As an example of both causes of obscurity we may take Migron. This name may come either ( I ) from the root m p with the substantival suffix On, or (2) fromgry with substantival prefix m and suffix On, or (3) from gm with prefix rn. As to No. I , it is true that the origin from the root mgr is the barest possibility. It is nn- likely that a root so Aramaic in character should have entered into the name of a Mid-Canaanite town already existing in the time of Isaiah (1028). W e may also

dismiss No. z (root g v ) on the ground of the lateness of the noun formation (Barth, NB, $204), and, adopting No. 3 (root gm), interpret the name as ' threshing-floor ' (see We. on Is. 142). This, though retained by critics, cannot be held to be quite certain. In the only two places where this name is found, 6 in Is. and bL in IS. reads Megiddo, which has suggested a new emendation of the text in I S. 142 (see MIGRON). Here then we have a typical instance of the uncertainty of geographical names. For another such instance take Madon (eBF Marron)-of which possible roots are &in, mdw, mrw.

In dealing with the present subject it is most important to bear in mind this great ambiguity or uncertainty of most individual names. I t is as a rule only when the instances are many that we can be certain that a particular class of meanings was actually expressed by place-names. There can, for example, be no question that many place-names are identical with animal names. Many of the individual instances even in this case are uncertain ; but the coincidences are too many to admit of the reality-and, indeed, of the considerable extent -of the class being doubted.

Still further uncertainty is connected with this and many other classes when we proceed from determining the meaning to inquire into the cause and origin of the name. For instance : are these animal names due to totemistic beliefs, or were they given because the animals referred to abounded in the neighbourhood of the several places, or because in some prominent feature the place resembled the animal in question?

I t is impossible within the limits of the present article to discuss the various theories or to examine in any way exhaustively the various possible meanings of the whole of the biblical place-names. All that we can attempt to do is to arrange the names in classes and according to meanings that are tolerably well established. More- over, we shall, generally speaking, exclude the names of Egyptian, Assyrian, and other towns remote from Palestine, confining ourselves to the names in the land of Israel and the immediately surrounding countries.

Before we proceed to the classification, however, certain points that have already been briefly referred to

Next, as to the reading.

89. How far pre- call for discussion, and, especially, the history of names of Palestinian places. It is difficult to say how Ieraelitish?

many of these were- given by the Israelites. In -a considerable number of cases we know definitely that they were not. In other words, many of the names of places in the land of Israel are pre-Israelitish. As to these there are two main sources of information-the Amarna tablets (circa 1400 B.c.) and the lists of Thotmes 111. (not later than 15th cent.), Seti I. and Rameses 11. (predecessors of Mernephtah in whose reign the Exodus is usually placed), Pap. Anastasi I. (temp. Rameses 11. ) ; for references and details compare Winckler's edition of the Amarna tablets with index (KB 5), and for the Egyptian lists W. M. Muller (As. u. Bur., especially 154, 157-164, 181).

Among names (of subsequently Israelitish towns) occurring in the list of Thotmes, and therefore at least as ancient as the fifteenth century B.c., are Abel, Accho, Achshaph, Ain, Aphek (?), Asthteroth-karnaim, Edrei, Gath, Gaza, Hadid, Helkath, Ijon (?), Joppa, Kanah, Makkedah, Migdal, Mishal, Rehob, Sharuhen, Socoh, Zephath; and among names mentioned in the lists of Seti I. and Rameses 11. are Beth-anath, Luz and Secu, and perhaps also Jabneh and Heres. In the Amarna tablets (14th cent. B.c.) we meet with Aijalon, Gath-rimmon (?), Hannathon, Hazor, Jerusalem, Kanah, Lachish, Megiddo, Seir (?), Zorah.

The significance of these sources for our present purpose, however, is not fully represented by the actual identifications. Several of the names are typical instances of considerable classes-Ain (cp also Hi-ni-a-na-biz 3 1 ~ ivy, Amarna 23726) and Abel of the numerous com-

Cp PALESTINE, $ 15.

3

3308 3307

NAMES NAMES pounds with these terms ; Aijalon and Zorah of animal nanies ; Jabneh of names which consist of a third sing. impf. Further, other names in these sources, though not identical with biblical names, are instances of other large groups of the latter ; Bit-ninib (Amarna). Bai-ti-y'-a (Thotnies list) of compounds with Beth ; and Joseph-el (see JOSEPH i., I) and Jakob-el (see JACOB, § I , and cp W M M As. u. Eur. 162 8 ) of compounds of an impf. and el: In brief, the biblical place-names have so many and such close resemblances to those early names that it is difficult, if not impossible, in the absence of direct information to distinguish names given to places by the Israelites from the names which they took over from the former inhabitants.

With regard to a few names, it is true, the biblical writings contain statements or suggestions that certain names were first given by the Israelites. Thus it has generally been inferred ( e . 8 , by Di. ) from Judg. 19 IO I Ch. 1 1 4 8 Josh. 1 5 8 1816 28 that Jebus was the Canaanite name of the city which was subsequently called by the Hebrews Jerusalem, and this was probably intended by the Hebrew writers ; but the occurrence of the name Jerusalem in the Amarna tablets now shows us that this was not the case.

The words 'their names being changed' in Nu.3238 may be as Dillmann suggests, a gloss directing that the two pre- cehing names Neb0 and Baal-maon are to be so read as to conceal their heathen origin; in any case the clause can hardly mean that these two names are of Israelitish origin. To the name Baal-perazim an Israelitish origin is attributed in 2 S. 5 20, but perhaps erroneously(see BAAL-PERAZIM, and cp NPN 133). See, further, BETHEL, SAMARIA. Joktheel was the name given to Sela by Amaziah ( 2 K. 147); hut whether the name itself, which is borne by a Jewish town (Josh. 1538), be pre- Israelitish or not, we cannot say.

In any case, the number of names directly stated or implied in the O T to have been of Israelitish origin is small. In one or two cases the character of the name itself clearly indicates such an origin; perhaps the clearest instance is Baal Judah (HPN 133 ; see also for a suggestion relative to Laish, ib. 102, n. 5).

Most of the pre- Israelitish names cited above are clearly Semitic; but it is not improbable that some

&on-Semitic, of the biblical place-names are not merely pre-Israelitish but non -

Such a name as Ziklag, for instance, is diffi- Semitic. cult to explain from the known Semitic vocabulary. C p ZIKLAG.

Names of Greek or Latin origin (in some cases substitutes for old names, in others names of entirely new towns) are easily distinguishable. The ancient name Beth- shean is already displaced by XKuflGv m5Xis in Judith 310 (cp Judg. 127, 65); and the N T refers to several places with such names-e.g., Ptolemais, Caesarea, Antipatris ; see further, Schiirer G/V2) 250-131.

Modern Palestinian names are Arabised forms of the ancient names or fresh Arabic formations (cp Survey of Western Palestine-Special Papers, 254- 258, and the Name Lists).

Apart from the Greek and Latin names which are confined to the Apocrvpha and the

To sum up, then. ~ I.

91. Conclusion. NT, and are immediately distinguishable, the ereat maioritv of biblical

Y I ,

place-names are of Semitic origin ; of the Palestinian names many are certainly pre-Israelitish, a few may be non-Semitic. a few are certainly Israelitish ; but with regard to the great majority we are left in doubt whether they were given by the Israelites or their Semitic predecessors. Hence from place-names we can infer Israelitish belief and practice only with great caution and under strict limitation. The precise origin of a nnme is of conrse of less interest when it refers to un- changing physical features of a place ; but it is of con- siderabk importance when it refers to belief, practice, or social characteristics which are subject to change. In these cases it is seldom safe to infer more than is justified by the consideration that, even when not given by the Israelites, these names were intelligible to them.

3309

The interpretation of the names is to some extent controlled and in some cases facilitated by certain more 92. Bbbrevia- or less general characteristics. Many

names (below, a , 6, c ) are abbrfviah'ons of compound names inn. = $NIT) or tions.

compound terms (py=]& '12) ; others (3 93) are exjan- sions of simpler terms, e.g., jiyn $y3= iim. (For another question relating to the form of certain place-names see 5 107).

(a) Abbreviation by omission of dqining mem6er.1- One of the commonest forms of abbreviation is the omission of the a r t d e , or the genitive, which originally defined an appellative used as a proper name. In some cases we still find both the full and the abbreviated form of the same name in the O T ; but it must be remembered that where the definition is by means of the article the EV never retains the distinction. Thus Gibeah (hill) is the name of a t least three different places mentioned in the O T ; one of these appears under these different forms--nyxn (the hill). !miw nym (Saul's hill), p m n y x (the hill of Benjamin), n y n (hill); the other two are each mentioned but once : in the one case we find the simple, undefined form n y x (hill), in the other the compound expression ~ n l y ny21 (the hill of Phinehas). Compare further, Kirjath and Kirjath-jearim, Bamoth and Bamoth-baal. We have no doubt to explain certain place-names of very general significance as the result of this process of abbreviation-e.g., Adamah ( =land [of . . .I), which was perhaps also the original form of the names now appearing as Adam, Admah, and Adami (in Adami-nekeb); Aio=Well ( o f . . .); Gezer and Helkath=Portion (of . . .).

(6) By omission of dejned members.-A second type of abbreviation is due to the omission of the substantive in compound terms consisting of a substantive and a n adjective ; thus 'Ashan (old) in Jos. 15 42 etc. is an abbreviation of the full name Bor-ashan (=old well, unless indeed the name is to be explained with BDB as 'smoking pit' ; see COR-ASHAN), which occurs in OT only in I S . 3030. This instance shows how in some cases fuller forms did actually lie behind adjectival names. At the same time it is probably unnecessary to assume that all adjectival names spring from original compound terms.

The way in which tribal names became place-names is illustrated by the abbreviation of Beeroth Bene-jaakan (Dt. 106) into Bene-jaakan in a younger source (Nu. 33 31 f: , R) ; perhaps also by Addar as an abbreviation of Hazar-addar (cp $ 105).

(c) The parallel forms Jabneh and Jabneel illustrate another important class of abbreviations-cp Barth, NB, 3 154.

Other types of abbreviations occur among the class of names which constitute what we have termed expansions (next §).

The existence of the various forms Beth-baal-meon, Beth-meon, Baal-meon, and Meon (so read in Nu. 323 93. Expansions. for Beon), taken in connection with

the meaning of the constant element Meon (Dwelling), suggests that the full form is an expansion from the original simple place-name which, like so many others, is an appellative of wide signification and was once no doubt defined by the article or a genitive. Moreover, in other similar compounds the final element is of a similar character ; cp Baal-hermon, Baal-hazor.

These expanded compounds, however, as the above parallel forms prove, were in turn subject to more than one form of abbreviation ; the middle term Baal or the first term Beth was omitted. The omission of Beth is further illustrated by suc.h alternative forms of the same place-name as Beth-lebaoth and Lebaoth, Beth-azmaveth, and Azmaveth. For further discussion of these points see H P N 125-136 324 ; on the significance of the Baal names see also below, 96.

1 Cp. KGnig, Syntax d. Lebr. SjracLe, $295.

3310

NAMES NAMES also Jer. 3316. The only two instances occurring in OT of actual town-names containing Yah, Y a h d . are Jeshua and Ananiah. Both of these are mentioned for the first, and, indeed, in each case, for the only time in Neh. (11 26 32) ; both are elsewhere personal names. If the text be sound wshere they occur as town-names, the names of the towns in question were probably derived from persons. Unmistakably geographical is Beth-jah. which, according to W. M. Muller (As. 1. Bur. 162, 312), occurs in the List of Thotmes, and is consequently a pre-Israelitish name.

2. Of divine general terms ZZ and b d ' d enter into several place-names. In Bamoth-bad (the high places

We now come to the classification of place-names according to their nieanines : and we mav first consider " " l

94. Meanings : I. Names originating in religious ideas

As we have seen. these names cannot religious. or practices.

~~ ~ ~

be indiscriminately used to illustrate Israelitish belief or practice; by themselves they merely prove that such and such a belief or practice was at some time connected with such and such a place. In some cases, however, the testimony of the meaning of the name corndined with other testimony renders much more definite conclusions possible.

I. A considerable number of names reflects the worship of certain objects or deities. As already remarked, 96. with divine the deity is in most place-names re- proper names. ferred to under a general term (e.g.,

6 4 ; but in a few a more definite designation occurs.

Sun-worship pretty clearly accounts for several. (I) Beth-shemesh (House or Temple of the Sun), the name of

a city in Judah (also called Ir-shemesh=City of the Sun, and perhaps, in Jodg. 135 MT. HERES [q .~. ] ) , ofanother in Naphtali and another in lssachar ; (2) En-shPmesh (Well of the Sun), the name of a well on the borders of Judah and Benjamin : (3) the ascent of HERES [q.u.l-on the E. of Jordan; (4) Timnath- heres (Portion of the Sun), in the hill-country of Ephraim

The distribution of these names is general; their origin, no doubt, pre-Israelitish ; for the last name (Timnath-heres) is probably found as Hi-ra-ti in the list of Rameses I I . , and SamSan (in the neighbourhood of the southern territory of Dan) in the same list is obviously of similar significance (WMM AL u. Eur. 165, n. 4, 166). Perhaps, in spite of the different sibilant (e not D), the name of the Moabite city KIK- HERES, or Kir-haraseth, is of similar origin. Cp, further the SaniSimurun of the Assyrian inscriptions, which may lie concealed in the name usually read SHIMRON-MERON in Josh. 1220.

The worship of the moon may perhaps be traced in Jericho, and Lebanon might be similarly explained ; but the latter word can he explained quite satisfactorily, and therefore more probably. by the primary meaning of the root, ' t o be white'; see below, 5 102. The name of the Babylonian moon-goddess, Sin. is generally detected in the names Sinai and Sin.

Other proper names of gods surviving in place-names are :-those of the Babylonian god Nebo in the Moahite town and mountain, and in a town of Judah of that name (but cp NEBO) ; of Anath in BETH-ANATH, BETH- ANOTH, ANATHOTH (the localities indicate the wide spread of this primitive cultus) ; of Ashtoreth in ASH- TEKOTH-KAKNAIM and BE-ESHTEKAH ; of Dagon in BETH-DAGON (represented both in N. and in S . ) . Rimmon. which appears in several place-names, is ambiguous : it means a pomegranate ; but it is also the name of a god. The use of the article ( I ini7yh in Judg. 2045) favours interpreting the Rock of Rimmon as the Rock of the Pomegranate ; hut in several of the other names (En-rininion, Rimmon, Rimmon-Perez, and Gath-rimmon) it is possible that Rimmon is a divine proper name. I t is true, the evidence of 6 is rather against this view (JPTh. 334, n. I ; but see RIM- MON). The name given as HADAD-KIMMON (4 .v . ) is too doubtful to quote, and the same remark applies to the name ETH-KAZIN (q.w.), considered as a mark of the cultus of the goddess Ath6. The Babylonian Bel (as distinct from Baal) perhaps lies concealed in EBAL (q.v.) and the RIRLAH (q.".) of Nu. 3411 (6 . . . up PvXa); and a god Kush or Kish (=Ar. Kais) in KISH. KISHON, and ELKOSH. Possibly Zur in Beth-zur is the name (or title) of a deity. On the other hand, it is very doubtful whether the 'am which we find at the end of some place-name be the name of a deity ; see AMMI [NAMES IN]. The altar-names, Jehovah-shalom and Jehovah - nissi, and the names Jehovah - jireh and Jehovah-shammah are hardly of the same kind; cp

1 Cp Von Gall, Alfisraelifischr Kulfsidffm.

3311

96. Baal. of Baal) and Kiriath-baa1 (the city of Baal) Baal is the second term of the

compound and defines the first. In the other compound names it is the term defined; thus Baal-hazor is the Baal or owner of the place Hazor, Baal-tamar the Baal of a particular palm tree, and so forth. For further details as to the significance of the divine term in question see BAAL. What we have to observe here is that such names as those just cited are, properly, names, not of places, but of deities. All names of this type, together with the undefined names Baal, Baalah, and Bealoth. when used as place-names, are ahbrevia- tioils, having arisen by the omission of Beth (cp 5 93). The Beth which still survives in Beth-baal-meon most probably referred in the first instance to the temple or abode of the god (cp Judg. 9446) , and the whole compound then became used of the town or village in which the temple of the god stood ; cp other names consisting of Beth and a divine name or title-e.g., Beth-anath, Bethel, Beth-shemesh, and perhaps Beth-zur. The omission of Beth. however, was not the only method of abbreviation used ; the divine term itself might be the element omitted ; Beth-baal-meon is abbreviated not only to Baal-meon but also to Beth-meon. Obviously, in the last instance, it is only the survival of the parallel forms that proves Beth-meon to be a name originating in religious worship. It would, therefore, appear very probable that some of the compounds with Beth which do not at present contain Baal are abbreviations of forms that did ; this theory, perhaps, does most justice to compounds with Beth and a term (like Maon) which by itself is a suitable place-name; cg., Beth-rehob is probably an abbreviation of Beth- baal-rehob, and although it is not easy to select many particular cases and say that they are necessarily or probably abhrevia- tions, it is at least likely that the considerable number of Baal names of places which the OT mentions would be increased if all the alternative forms of the Beth names were preserved. On the other hand, it would be unreasonable to suppose that all or even most of the Beth names have arisen from the omission of Baal ; Beth does not necessarily mean temple, nor consequently does it necessarily imply that the name of which it forms a part has a religious significance ; Bcth-ihittah is quite suitably and sufficiently interpreted as meaning The place which contains the acacia tree,' Beth-marcaboth as ' the place where the chariots are kept,' Bethlehem as ' the place of food,' though the second element of the last name has been identified by some with the Baby- lonian god Lahamu (see BETHLEHEM).

Some twenty towns or districts mentioned in the OT 9,. With Z ~ . bear names containing tl as one element.

(i.) Names in which el is a genitive defining the first element of the compound.

These names are Bethel (cp 8 96). Nahaliel= the wady of El ; Migdal-el=the tower of E l : Penuel=the face of El, and two names of obscure meaning, Neiel (the first part of which may be connected with Neah, ?pin) and BETHUEL [Q.u.].

(ii .) Names in which el is part of a (compound) genitive.

Such are the valley of Iphtah-el-where IPHTAH-EL (q.u.) seems to he the name either of a town or of a man, which attached itself to the valley (cp Class iii., on the one hand, and

33'2

These names are of three classes.

NAMES NAMES the Sabxan #eersonal name S ~ n n y on. the other) : the Tower of Hananel (Hananel probably beiug originally a personal name) ; and perhaps Beth-arbel.

(iii. ) Names in which e l is the subject of a sentence. These are Jezreel (= ' l e t El sow'), a town in Issachar, and

another in Judah (cp also I Ch. 4 3) ; Jabneel (= ' let El build '), a town in Naphtali and another in Judah; Jekabzeel (='let El collect '), of which KASZEEL (q.v.) is probably an abbreviated form;l Irpeel(='let El heal'), i e . , probably, 'let El rebuild'(cp the use of ~ 5 1 in I K. 18 30) ; Iphtahel (cp $ 11) ='let El open.'

oktheel the name of a town in Judah which was also given iy,Arnadah to the conquered Sela (2 K: 14 7), is obscure as far as its first element is concerned (see JOKTHEEL).

If the first part of Elealeh be the divine term, so that the name belongs to the present class, it would appear to mean ' El doth ascend ' or ' hath ascended ' ; but see below, § 107, end. With the exception of this doubtful instance, however, in all place-names consisting of e l and a verbal element, the subject stands last, and the verb is imperfect. Consequently, since there appears to have been a strong tendency in earlier times to give the divine subject the first place in a name intended to make a statement, the translation of the verbal elements in these place-names by the voluntative as above is preferable to the commoner method of translating by the imperfect-El soweth, etc. The point is argued more fully in HPN215-218.

The eC in all names of classes i. and iii. is probably the numen of the place (cp the accounts of the theo- phanies of Bethel and Beer-lahai-roi)."

An instance of abbreviation of the third type (iii.,above) of el names is JABNEH ( g . ~ . ) , the full form of which (see above, 5 92 c) also occurs. Similarly, both Iphtah and Iphtahel are found, though not as the name of the same place. We should probably also regard as abbreviations Jazer ( = ' may [El] help ' ) and possibly JANOAH ( = ' may [El] make resting-place here ') ; but scarcely JABBOK (g...) . The pre- lsraelitish names Jakob-el and Joseph-el (see JACOB, 5 I ; JOSEPH i., 5 I ; ii., 5 I ; and cp 5 89) do not occur in the OT, nor are even the corresponding abbreviated forms, Jakob and Joseph, used as strictly geographical terms. 3. Names clearly due to religious considerations,

though not containing the name or title of a deity, are 98. without derivatives from the roots KdS and divine name. &na, which express general Semitic

KADESH (p.v. : pre- religious ideas. Israelitish) and Kedesh (the name of at least two places, one of which has a pre-Israelitish record ; see KEDESH) from the one root, Horem, Hormah, and Hermon from the other, must all have been given to the respective places on account of their sacred or inviolable character. Some less certain but possible instances of names having a religious origin may be added : Gilgal, the name of five places in different parts of Palestine, and Geliloth of two, may be derived from sacred circles (of stones) ; Mishal (mentioned by Thot- mes 111.) may denote a place 'where (the advice or judgment of a deity) is sought' : and Oboth may be named in reference to spirits (xi(). It is quite possible that a very much larger number of names ought to be included here (on the animal names, for example, see below, § 104): but we cannot admit as more than a mere possibility what has sometimes been maintained (most recently by Grunwald in Die Eigennamen des AT, 1895). that names denoting all sorts of objects or qualities are survivals from Fetichism, Demonism, and the like.

11. Passing now from names originating in religious ideas or practices, we note a second considerable class consisting of names derived from the natural or artificial features of the place.

I. Height. ( u ) Loftiness of situation is clearly indi- ^^ _._ cated bv Ramah (from nil=to be loftv)

_ I

-generally with the article (n~ in ) , or height. defined by a genitive (e.g., mi), but

also (according to M T in Ter. 31 15) undefined-the name of seven places in different partsof Pales-

1 Cp Barth, NB227, n. 3. 2 Cp Stade, GVZ 1428, n.

3313

tine; Ramoth and Runiah from the sanie root, and, perhaps, Arumah from a cognate root : Geba, Gibeah, and Gibeon (several places, see the articles), all signifying hill. Naphath-(or Naphoth-)Dor (Jos. 11 2 etc. AV, RVmS) would, if it were the proper name of a town, be a further instance; but Naphath is rightly translafed in RV's text ( ' the heights ' [of Dor]). Terms picturesquely indicating the lofty situation of the town itself, or a lofty natural feature in the neighbourhood, are Jogbehah (from 8x1, to be high), Sela (two places) =The Cliff, and perhaps Hadid (qsrs &r' 6pous KeipduV -Jos. Ant. xiii. 65)=the sharpened or pointed cliff with which we might perhaps further compare En-haddah (yet see P E F M 2 z g 7 ) . Some would include SHAHA- ZUMAH (g.~.) in this list. Some metaphorical terms for natural configuration became names of places and are to be noticed here :-Shechem= ' Shoulder,' and, metaphorically, ' a ridge' (cp Gen. 4822, but see SHECHEM ; the use of the synonymous q n j in Nu. 34 II etc. ; and Ges. Ths. 1407 6) ; Dahb&heth= ' a camel's hump ' (Is.306), which is also according to some (see BDB) the meaning of Gilead ; Chisloth-tabor ( a x n nSo>), or abbreviated Chesulloth (nisDI-the different punctuation adopted by M T in the case of the full and abbreviated formisnotsupported by@)= theflanksofTabor : Aznoth- tabor perhaps= the ears (and hence metaphorically the peaks) of Tabor. If the last interpretation be correct, we may probably (though against 6) add UZZEN-SHEERAH (9.v.).

(6) The indication of lowness of situation, or the neighbourhood of some notable depression, is obvious in all compounds with Gi ("1 =valley, and so translated always in RV except Neh. 11 35 mg. and I Ch. 414). which are, however, always names of valleys, not of towns : in Beth-emek= House of the valley : and probably in Horonaim and Beten (literally=belly). Jahaz, if we may follow a cognate Arabic term ( w a h ~ u ) , means terra rotunda e t depressa (BDB). The names SHARON (p.v. ) and BASHAN (g.v.) seem to have arisen from the absence of conspicuous irregularities of height over the districts which they designate. Bithron ( a district) probably means cleft or ravine [but cp MAHANAIM] : and Shepham possibly a bare height ( Z A T W 3 275 [I 8831);

2. The character or condition of the soil, the fruit- fulness of the place, or the reverse, account for several

Compare also Bohan (shape of a thumb).

loo. Nature names. Horeb ( a mountain) and Jabesh In Jabesh-gilead (a city) are both [but cp SINAI] most naturally interpreted of the of Boil.

dryness of the ground ; Argob perhaps indicates a rich and earthy soil (cp Driver, Deut. 48), EKRON (g.v., 5 3) barren or unfruitful : the Arabah (the name of the valley of the Jordan and its prolongation) means the desert or waste country: hence the town- name Betharabah abbreviated in Josh. 18 18 into ' the Arabah.' On the other hand CARMEL (p.v., 55 I, 9). the name of the well-known, now thickly-wooded mountain range, and of a place in Judah capable of supporting large numbers of sheep, expresses the fertile character of the places in question, and Ephraim and Ephrathah (if correctly derived from nio : so Ges.-Buhl, but not BDB ; see EPHRAIM i., The following interpretations (some of which are discussed in the several articles) may be mentioned here : Bozkath = an elevated region covered with volcanic stones (BDB), Zion= waterless (Lagarde, BN 84), Abel (=meadow) by itself and in several compounds (e .g . , Abel-Shittim). 3. The presence of water accounts for many names,'

--most clearly for those which are compounded with Beer (=well) or En f =a sorinei.

I f: ) have a similar meaning.

> . %.,

u. En.-In some cases such a En-hakkore=the partridge's c?) well (Judg. 15 q), En-rogel (Josh. 157) En-harod (RV 'the

spring of H a r d ' ) as weh as in a very large 101. water. number of modern) Palestinian names in 'Ain,

the name appears to be that of a sprina onlv; 1 ' The etymolo,T of Arabian place-names refers mostly to

water, pasturage, plants, and trees,' Jacob, Das Le6cn d. voris- Zrinrischn Beduinen. 41.

3314

NAMES NAMES In most cases, however, the name serves also for the name of the lace containing the well or spring, or possibly in some cases &r a new township that sprang up nearer to the well than the place from which the name was derived (? Hazor and En-hazor, Josh. 19 3 6 x ) . En-mishpat (the well or spring ofjudgment) was no doubt originally the name of the spring at Kadesh ; but in Gen. 14 7 it is used of the place itself. Town- names of this type are many, distributed over all parts of the country, and were already in use before the Israelitlsh conquest of Canaan In OT we have mention of the following :-En-dor, En-gannim, En-gedi ( z ) , En - haddah, En-eglaim, En-hazor, En-nmmon En-shemesh, En-tappuah. Ain is an abbreviated name (perhaps from En-rimmon q.u.). Enaim (=Enam) perhap: means ‘Two springs’ (cp i 107) and in any case owes its origin to the resence of a spring, as also does Hazar-enon (Hazar-enan) aniprhups Anim.

6. Beer, which in Hebrew generally (though not exclusively : see, c.g. Nu. 21 17) denotes a well rather than a spring, is less frequent) in names. OT mentions Beer (two places-in both cases without the &le) Reeroth (pl. = wells), Beer-lahai-roi Beer-sheba Beer-elim, Beeroth-bene-jaakao. Berothah (d Berothai) is)perhaps to be similarly ex lained.

c. Me (=water) is found in Me-jarfan, Me-zahah (if we may regard this name as only apparently 7 1 and really geographical. Gen. 36 39 cp Dt. 1 I Diza ah) an8 gerlru s in Medeba. Giah (to judge’from the root-meaning) very protably means a spring; so also Gihon. The presence of hot springs ave rise to the names Hammath Hammoth-dor and Hammon erhaps only two different places’in all), and of a bitter spring,

b w e may for once trust the bibljcal etymology, to Marah. Nahalol means the ‘ watering-place.

4. Beautyof situation and appearance, for which some of the Hebrew writers certainly had an eye (Ps. 482 - .

102. other Cant. 6 4 ) , or general attractiveness may account for some names-e.g., Shaphir, Shepher (a mountain)= beautiful, beauty; features.

Tirzahcshe is pleasing ; Jotbah and Jotbathah= pleasantness ; and, more metaphorically, Ziz perhaps =the flower. Most of the names, however, that have been or might be cited in this connection are really very ambiguous or indecisive.

5. Colour appears to account for a few names. Lebanon is most probably named from the whiteness of its cliffs (or its snows?) ; and the root meaning to be white ’ seems at least as probable an explanation as any of other proper names from the same root, viz., Laban, Libnah ( z ) , Lebonah. Kidron, the name of a torrent- bed, may mean black or dull-, dirty-, coloured (cp Job 616) ; Hachilah (a hill), dark ; Zalmon (two hills according to M T : but see ZALMON), dusky ; Adummim, red : Jarkon in Me-jarkon. yellow ; Hauran, black. None of the foregoing instances, however, are really free from ambiguity; though in some a t least the colour-meaning seems the most probable.

111. Having dealt with religious place-names and names indicating natural or artificial features, we must consider next place-names derived from names of trees, plants, etc., and of animals.

I. Trees, plants, etc.-Some instances are unmistakable : (Abel) Shittim=(the meadow of) the acacias, 103. plant Beth-shittah= the house of the acacia : the

apple tree ( t appSh) gives its name to three places - Beth-tappuah, En-tappuah and

Tappuah ; the palm tree (t8mar) to Tamar, Baal-tamar, Hazazon-tamar, the city of palm trees (Judg. 116, 3 13 =Jericho, Dt. 34 3). and probably also Tadmor (cp Lagarde, Ubers. 125) ; the terebinth (or whatever large tree may be implied by the Heb. $R, n h , jisN) to El- paran (=Elah, Elath. Eloth), Elim, Elon and perhaps Allammelech. All of these are names of towns. On the other hand Allon-bacuth appears to be simply the name of a particular tree (cp in the Hebrew Gen. 126 1318 Dt. 1130 Jos. 1 9 3 3 Judg. 937 IS. 103, where similar designations have been translated). The pomegranate appears at least in the Rock of Rimmon (Judg. 2045 etc. ) and probably in other compounds with Rimmon ; but for another possible interpretation of these, see above (3 95) . 0 6 v e treer give their name to the Ascent ( z S. 1530) or Mount (Zech. 1 4 4 etc.) of Olives : vineyards to Abel-cheramim (the meadow of vineyards) in Ammon and Beth-haccherem in Jndah ; thegrapecZuster to the valley of Eshcol ; and probably, the ‘ choice vine ’ ( p w ) mentioned in Is. 52 (cp Gen. 4911) to the fertile

3315

names.

valley of Sorek and the Edomite town Mairekah. Anab, too, probably means grapes in spite of the differing punctuation of the proper name (3:y) and the common noun (me). TAANATH-SHILOH (q.v.) is the f i g tree of Shiloh, if we may follow the Greek rather than the Hebrew vocalisation. RITHMAH, a station in the wilderness, is the juniper tree, and ABOER (q.v.) has been interpreted bushes of dwarf juniper. EZION -GEBER (q.v.), another station, derives its name from the tree called in Arabic &di. Thorn bushes of different kinds are denoted by the names Atad, Shamir ( z ) , and perhaps also Seneh (see BUSH) ; the ulmond tree by Luz (which, however, is otherwise explained by Lagarde, Ubers. 158). The balsam tree accounts for the name of the valley of BACA ( q . ~ . ) , and perhaps also for Bochim (cp Moore, /udges, 59 f: ). Libnah may be named from a tree (cp &=? the white poplar-Gen. 3037. Hos. 4 13) or be more closely connected with the root-meaning ‘ t o be white.’ (For another view see LIBNAH.) In the light of Aramaic we can without much difficulty interpret Gimzo the Sycamore tree, and Dilan the cucumber ; cp Low, Pjanzennamen, 387. 334, 351. Betonim, especially in the Greek (pwavcrp) closely resembles the Hebrew word (Gen. 4311) for pistachio nuts (NUTS, 2) . A water-plant (qia), as most scholars suppose, gave rise to the Hebrew name Yam Soph; see RED SEA ; but cp 1\4OSES,

2. Animab-The following animals have given names to places.

( a ) Wild quadrupeds : the stag (Aijalon), the lion (Lebaoth, Laish and ? Shahazumah), the leopard (Beth-

IO.

- < io4. Bnimal nimrah), the Gazelle (Ophrah 123, Ephron [I or z]), the wild ass (Arad), the fox (Hazar-shual. the land of Shual. Shaal- names’

bim), the hyena (Zeboim). ( b ) Domestic quadrupeds : Lambs (Telaim, Beth-

car), the cow (Parah), or calf (En-eglaim, Eglon). the horse (Hazar-susah [or Susim]), the goat (? Seirah) or kid (En-gedi).

(c) Birds : the partridge (Beth-hoglah, ? En-hakkore), birds of prey (Etam [I-31).

(d). Reptiles and insects : the serpent (Ir-nahash). the lizard (Humtah), the hornet (Zorah), scorpions (Akrabbim), the cricket (Gudgodah).

Names of animals applied to towns are much more frequent in the southern territory of the Israelites than in the northern : cp HPN 105J Names of this class are also frequent as clan names (on the other hand they are comparatively rare as personal names). This is one of the reasons which favour tracing at least many of them back to a totem stage of society.

IV. A considerable number of places derive their names from what may be termed the social, political, 105. Gompounds and industrial characteristics of the with Hazer, etc. place. Here we may notice first

the names consisting wholly or in part of the terms Hazor or Hazar, Ir, and Kiriath. H%?Sr or HBs6r’ denotes the fixed settlement as contrasted on the one hand with the movable en- campments of nomads, and on the other with walled towns; cp in the one case the contrast between the tadariyy or ah& I-hadar (with which perhaps cp the i ~ n q w of Jer. 493033) and the badawiyy or ahlu I-bZdiyah (ie., the Bedouin) and in the other, e.g., Lev. 2531. Clearly the proper names can only be taken to indicate the character of the place at the time of the origin of the name ; in the case of the Hazor of Judg. 42 17 etc., at least, the name must have continued in use long after the place had ceased to be an actual h%s6r and had become a fortified city; for it is mentioned by Thotmes 111. among his conquered towns, in the Amarna Tablets as the seat of a prince (Har Ha- zu-ra--15441) and in the OT, more than once, in 1 7x5 (constr. l~?) or lj~;, the latter only in proper names

but cp Lag. fibers. 47.

3316

NAMES NAMES connections which indicate that it was a place of strategic importance (e.g., I K. 9 1 5 z K. 1529). With the exception of the place just mentioned, Hazar-enan (or -enon) on the N. boundary of Palestine, and (Baal-) Hazor in Benjamin. all names of this type are of places in the S. of Palestine (being assigned to the territories of Judah or Simeon) or in the wilderuess; many of them, therefore, no doubt retained the character whence they originally derived their name. The places are Hazor (two places, one of which is also called Kerioth- hezron), Hazor-hadattah (?=New Hazor-if the text be right), Hazar-:iddar ( = Hezron). Hazar-gaddah, Hazar-susah (or -susim), Hazar-shual, Hazeroth. Hazarmaveth (4.v.) is the name of a district in S. Arabia, and is perhaps only apparently connected with the type of name under discussion.

There are some indications that the second element in the compounds is, as we might independentlyexpect, a clan or tribal name. Thus we note ( I ) the alternative forms (Susah and Susim), (2) the two animal names (Susah [horse] and Shual [fox], if the most obvious meaning is correct; but cp HAZAR-SUSAH, HAZAR- SHLJAL)-CP the many clan names of this type ( H I " 97 8). (3) Addar actually occurs as a clan name, if the text of I Ch. 83 be sound. (4) Gaddah resembles the tribal name Gad. Similarly Jair in Havvoth-jair (the tent villages of Jair) is no doubt a clan name (see JAIR). Other names originating in and reflecting much the same stage in social development as Havvoth-jair and the compounds with hazar are Mahaneh Dan (Camp of Dan) and Mahanaim (two camps), Succoth (booths, though the originality of this form of the name is con- tested, see SUCCOTH).

'Zr ( ~ y ) , which forms the first element in the compound names Ir-shemesh. Ir-nahash, the City of Salt (nhn v y , Josh. 1562), and the City of Palm trees (omnn iy, Judg. 1 16), is a wider term, applicable to a camp or a watch- tower (Nu. 1319 2 K. 179) as well as to fortified towns, in which latter case, however, the term may be more exactly defined (Lev. 25 29). As to the second element : in the first of the foregoing names (Ir-sheniesh) it is an object of worship, in the second (Ir-nahash) probably tribal rather than personal, and in the last two (City of Salt and of Palm trees) presumably derived from natural characteristics of the place. The 'A-Y ( iy ) in the Moabite name Ar Moab (or, abbreviated, Ar) is a parallel form of the same term.

The Kiryah (n*ip), again, which constitutes, or forms part of, several names, cannot be very closely defined ; etymologically, it appears to mean simply ' meeting- place.' The plural form KERIoTH (q...) is the name of a Moabite city, and, compounded with Hezron, of a city in Judah ; the dual form Kiriathaim is the name of a city in Reuben and another in Naphtali ; three of the compound names-Kiriath-arba (Four cities-cp 107). Kiriath-jearim (City of Forests), also called Kiriath- baal, and Kiriath-sepher (City of Books)-are found in Judah, and another Kiriath-huzoth (City of streets?) in Moab. Kir. the Moabite word for city (MI I I J 24 29) probably as a walled place (cp the Hebrew usage), forms, by itself as an abbreviation, or in one of the compound forms Kir-Moab, Kir-heres or Kir-hareseth, the name of an important Moabite town. With Kartah compare the word for city (nip) used in Job 297. On these names, as indeed throughout these introductory discussions, compare the special articles.

The defensive character or feature of the town is more or less clearly indicated by the names Bezer (2) 106. Names due and Bozrah, which mean a fortified

place (cp 'ir mi6pir=fortified city, IS. 6 18 and often) ; Geder, Gederah ;

Of town' Gederoth, Gederothaim, Gedor-all to character

of which are from Jgd;= to wall up, bnt some of them perhaps with the specific sense of sheepcotes (so often Heb. g'dsmh); Hosah (place of refuge) ; the compounds with Migdal ( =tower), viz., Migdal-el, Migdal-

3317

gad, Migdol (cp also Magdali, KB v. 23726) ; Mizpeh or Mizpah ( 5 ) . which signifies the watch-tower (cp ' the field of Zophim,' Nu. 2314 and Di. ad ZOC.; possibly also Zephath). Azem and - Azmon, if, as is likely, they are to be derived from J'asm=to be strong, are probably to be explained in the same way ; of the meanings ' enclosure ' or ' fortress ' suggested in BDH for Aphek and Aphekah the latter may perhaps be justified by the Assyr. epeRu=to be strong (Del. Ass. H W B I I ~ U ) , but scarcely (with Ges. in Thes.) by known usages of the root in Hebrew and Arabic.

The size of the town appears to have been the origin of the names Zoar and Zior (small), Rabbah (large) in Judah ( n ~ i n ) and in Ammon (fully jrny 331 mi). Rabbith is perhaps also to be connected with the root of Rabbah.

En-mishpat. Madon, and probably hleribah, owed their names to being places where disputes were settled.

The presence of one or more wine-presses gave their names to the cities of Gath. Gath-hepher, Gath-rimmon ( z ) , Gittaim (in addition to the place so named in Neh. 1 1 3 3 . cp Gen. 3635 k$ I'dMaifi=Heb. n'ly ; see AVITH, GITTAIM) ; cp further Judg. 7 25, HI-439. Similarly the town of Migron is probably derived from a threshing-floor (see § 88); but it is not clear whether ' the threshing-floor ofAtad' (Gen. 5010,f) and the a threshing- floor of Nacon' ( 2 S . 66=Chidon I Ch. 139) are names of towns or not (see ATaD, NACON). Madmen in Moab, Madmenah in Benjamin, and Madmannah in Judah, mean the dung-place or dung-pit,'and KIRIATH- SEPHER (9.". ) should apparently be translated Book- city.

Whether the stenches which appear to have given their names to Zanoah (2), Ziphron, and OphniI were natural, proceeding from some well or cave or the like, or artificial-;.e., due to the life of the town-is uncertain. In the latter case, the names may have originated with the Bedouins, who are sensitive to the smells of towns (Doughty, Ar. Des. 1210 438).

Many place-names are plural in form-e.g. , Gederoth. ilkrahbim. In some cases the exact number of objects

plurals whence the name was derived is perhaps Thus Kiriath-arba

may mean four-cities : Beer-sheba, seven and duals. definitely indicated.

wells. Migdal Hammeah (EV the tower of Meah) should mean the tower of the hundred; but on the reading of M T see HAMMEAH. In the case of Sheba (seven) and Eleph (a thousand) we have names consisting of a term of number only ; unless, indeed, as is quite possible, the names are to be otherwise interpreted. The question whether this class of names is a t all large depends on the actual character of certain names apparently dual in form.

Adithaim Enaim Kiriathaim Such names are-

Adoraim En-eglaim Mahanaim Almon-diblatbaim Ephraim Mizraim Beth-diblathaim Gederothaim Ramathaim Diblaim Gittaim Shaaraim Uiblathaim Hapharaim Zemaraim. Cp also Dothaim (DOTHAN) Horonaim SAMARIA, JEnu- Eglaim Kibzaim SALEM, 8 I

Does Kiriathaim mean two cities, Enaim, two wells, as Kiriath-arba means four cities and Beer-sheba, seven wells? The dual significance of this ending in many or all of these proper names has been called in question by Wellhausen (JDTh. 1876, p. 433). Philippi (ZDMG, 1878, pp. 63-67), Barth ( N B 319, n. s),

1 The occurrence of such names as Madmen and perhaps we may add Kibshan 'furnace' (see NIBSHAN), &kes it plausible (but cp the specid articles) to hold that ZANOAH ( z ) , ZIPHRON, and O PHNI are so called from natural or artificial stenches. n1r is a well-known Heb. root. For Zipbron cp da j ra=to smell (especially, though not exclusively, of bad smells); cp also Syr. ze#har=foetuit, a sense of which some trace is found in certain derivations of AI. zajra. With Opbni cp Ar. 'a/Ena= to be putrid. We might add Hannathon if this name be from the root (urnan (but see helow, $ '07); cp Ar. Lannn=foetorem emisit ; Syr. hannind=rancid ; also in Heh. Job 19 1 7 (nil from i l l =to be loathsome).

3318

NAMES NAMES Kautzsch (He6. Gram.(%), 88 c), Strack (Genesis, Ex- cursus, 1391:). Cp also WMM, As. u. Eu7. ?SI{ p i n c k l e r , KA I(3), zSJ] The dual interpretation is retained, sometimes with a ?, in certain cases by BDB (see, e.g., under n ~ n , n ? i I i N ) , and defended by Konig (Lehrgeb. d. Heb. Spyaches 2436J) .

The main reasons urged against the dual character of the ending are these : ( I ) The dual in Hebrew, as also, it is urged, in original Semitic, is confined to things found in pairs ; in many cases the proper names cannot be naturally explained of a pair of objects. (2) Such a form occurs in some cases side by side with a singular-e.g., Mahaneh and Mahanaim, Ramah and Ramathaim. (3 ) The forms also occur side by side with forms in -dn (r,) and -Bm (0:).

This last parallelisni has been explained indeed by the supposition that -dn and -dm are alternative dual endings ; but on the other hand it is argued with force that the endings -En and -dm are unquestionably frequent in names in which there is no reason to assume a dual meaning ; and that in some names the ending -aim is certainly secondary, as may be seen most clearly in the case of Jerusalem (cp Amarna Urusulinz and M T Kt. form o$on*), which was later pronounced Jerusalaim ( n * h i i * M T Kr.), and Samaria ( i i i ~ w , but in Aram. p v ) . Barth’s explanation is somewhat different ; he regards -aim ( - a h ) as an old locative ending which was subsequently displaced by the more familiar -5n, - in.

The first of the foregoing objections (limitation of Hebrew dual) cannot be pressed ; the names in question may he pre-Israelitish (cp 5 89) and sprung from a dialect which, like Arabic, used the dual more freely than Hebrew ; nor can a stricter dual-meaning be considered in all cases inappropriate-e.g., Kiryathaim may mean ‘ The twin cities’ (cp use of the Heb. dual in n.ai*-Ges.-Kautzsch, G r a m . P ) ET, $ 88c).

The second objection (parallel singular forms) is far from conclusive.

As to the third (parallel forms in Bm, etc.)-in view of the history of the name Jerusalem, a certain tendency to change a name so that it should resemble a dual form cannot be denied. On the other hand, this very tendency renders the prior existence of actual dual names probable. Further, in many cases the endings -aim, -Bm, -dn are attached to the feminine inflection ; if these endings be duals, the forms of the names are in accordance with the known laws of inflection ; but if they are substantival afformatives the proper names in question are exceptional formations; Barth, at least, in his section (NB, 316-416) on nouns with suffixes, cites no instance of nouns formed by the addition of endings (such as -dm, - in, -5n) to the feminine inflection. Among proper names might be cited some few ambiguous forms, such as pm, i inx.

~ The present writer therefore concludes that those names in which the endings -aim, -dm, or -Bn are attached to the feminine termination are dual forms; that several other names also may be duals, but that the ending in their case is ambiguous. Though not unaware of the divergence of some scholars, he would interpret Kiriathaim. ‘ the two cities‘ ; Gittaim,

the two winepresses’ : Diblathaim (in Beth-diblathaim=Almon Diblathaim), ‘the two assemblies ’ (cp BDB s.v.) ; R A M A T H A I M ~ (P.v.), ‘the two hills.’ Gederothaim is a name of doubtful genuineness, but, if genuine, would mean the two walls or sheepcotes. In the following (among other) names the ending is ambiguous ; but the dual is in some cases appropriate and probable-Dothan (in1 nimi), Enaim or Enam (the two wells), Horonaim (the two hollows), Shaaraim (two gates, or double gates ; cp St. Heb. Gr. 340 6).

1 Probably a later name of Ramah.

33’9

The significance of place-names turns not only on their meanings but also in some cases on their forms. This is too complicated a question to discuss here. As is remarked elsewhere, the names of two towns in Judah (ESHTEMOA [q.~.] and Eshtaol) present the same modification of the root as is found in the Arabic verb (conj. viii.) (and also in Mesha’s Znscr. l. 11) ; and in three names of towns belonging to the southern tribes (Eltekon, Eltekeh, and Eltolad), possibly also in the Reubenite Elealeh, the first element may be the Arabic

C. DIVINE NAMESa The special importance attaching to the names of

God in the O T and the emphasis often laid on their 108. signifi- signification (cp Ex. 3 1 3 8 15 3 Is. 428

51 15 Jer. 33 2) finds a partial explanation in the peculiar emphasis with which the

names’ word n u m itself is there employed. The name of a person or thing was for the Hebrew not simply distinctive; it was a revelation of the nature of the person or thing named, nay, often almost an equivalent for the thing itself. This is specially true of names of God. A new special revelation of God leads to the formation of a new name (Gen. 1613). Only so can we explain many Hebrew forms of expression that either seem to us pleonastic or peculiar, or else easily become associated with a false meaning. [For other applications of the term, some of them compelling attention by their boldness, see NAME, 5 9.1

appears in the O T 6823 times as the proper name of God as the

God of Israel. As such it serves to log. yahwb9 distinguish him from the gods of other the nations. I t is * the [sacred] name’ p a r

name* excellence (Lev. 2411 Dt. 2858). In the M T nrn’ ( Y H W H ) is almost always written with the vowels of Ad5ndi. 9 5 , 4 ‘lord’ (YtHoWLH, ?I>;), the vowels of 2Z5him, nqti$g, ‘God’ (YBHGWiH, 31%) being used when iXdGnLi itself precedes4 This was a direction

1 [It will not he surprising that the special articles, having been prepared independently do not always agree in their ex.

lanations of these names with the present critical discussion. %he reader will rightly infer that the question at issue is difficult.]

2 For other titles applied to God, see the several articles :- ABI- ADONI- AHI-, AMMI-, DODI-, HAMU-, SHEM-, ZUR, nam& in ; alsd BAAL, MOLECH, etc.

For epithets applied to God, see above 81 26J For designations of other supernatural beings, heavenly or

earthly, see ANGELS, AZAZEL, DEMONS, LILITH SATYRS. For names of deities other than Yahwk. see A N ~ T H , ASHERAH,

ASH-HUR ASHTORETH BELIAL, CHEMOSH, CHIUN, DAGON, QUEEN d~ HEAVEN, S ~ C U T H , TAMMUZ, FORTUNE, ABRAHAM, ISAAC SARAH MILCAH LABAN SAMSON, also above, 8 40H.

1; the second half of compound Hebrew proper names the name has the form VI; ; contracted into 3: (only, in the case of some of the names compounded with 5, ‘the final element n: or 93; represents merely an emphatic afformative and not the divine name’; so Jastrow, JSBL 13 r o ~ f i [cp the view often maintained in this volume that the final or 173 is due to post-exilic manipulation of early names, such as qn,, , ~ i y , *nSy, of ethnic origin]). The contraction 3; occurs not only in the liturgical formula 31 9%. (written ip%~ only in Ps. 104 35), praise y e Yah, hut also twenty-four times otherwise, though only in poetical (and probably all late) passages. It is most probably to be regarded with Jastrow ( Z A W, 1896, p. I&) as an artificial post-exilic formation. It is very doubtful whether ‘y (e.g., in 2pp. etc.) occurs as a contraction for ??I:. Cp on this point Olsh. Lehr6. 612&:. and Grimme, Gmzdzege der Hc6. Akzenf- und VokaUehre (Freiburg, 1896, p. 146).

In the first half of compound proper names, on the other hand, we find the form in: (from IC:, the equivalent of 17:)

contracted into j* (e.g., in I?$$, etc.). 4 In 310 places(i4j of themin Ezek.) ala*(originallyprobably

without vowels) isretained in the text after the Kr. $5, which has come to be regarded as a KZthib. The resulting combination ‘ AdanBi [substituted for] YHWH,’ Kr. ‘ AdbnRi YZH6WiH’- Le., Adan5 Elohim-appears in EV as ‘the Lord GOD.

3320

article.’ G. B. G.

Of

I. What is called the Tetragrammaton,

3 Sd also M i 1. 18.

NAMES NAMES to the reader always to substitute for the unpronounce- able' actual name either Z d h i i , (hence in @ 6 K f i p l O S for nin.) or &%him, o,+g. O n this b7rt per- petuum cp Gesen. Gram. § 173 .

T h e controversy as to the correct pronunciation of the tetragrammaton, whether as YahwP, mil;, YahawP, am:, . . ~ I ~ .

llo. Its YahwB, ml?, or YahawZ, akm;,2 a con- pronunciation. troversy in which, as in Ex. 314. the

derivation of -in* from a n imDerfect form of XI; was always a s ~ u m e d , ~ has been gradually brought to an end by the general adoption of the view, first propounded by Ewald, that the true form is YahwP, ;I!?;. The abbreviated form, Yahu, can be explained only by the form, Yahw, y; (with closed syllable ; cp rnp from ye), and the s&hd(lo) of the second syllable is attested, to mention nothing else, by the fact that, in Samaritan poetry, ala* rhymes with words ending in that way.4

A much more difficult point to decide is the original

1 As early as the beginning of the third centu B.C. i i i * seems to have been regarded as +pqrov, at least Teyond' the

Thus is to he explained to a considerable 2:: tte avoidance of the Tetragrammaton in the latest hooks of the OT, as e.g., in Daniel (except chap. 9), to some extent in Chronicles and in consequence of editorial revision in Ps. 42- 84 as well i s in ;he Apocrypha generally. The NT foilows LXX in'invariahly substituting 'the Lord' (6 K J ~ L O S ) for YHWH, >in.. At the same time, however, the gradual change that came over the idea of God as it became more and more universal had also a great deal to do with the suppression of the persona\ name in favour of ' God,' 03$h$ (so everywhere in Koheleth) and other appellatives. What led more than anything else, however, to mens avoiding the utterance of the sacred name, was probably the dread of breaking the injunction Ex. 207. It would appear, indeed, from Q8 of Lev.2416 that the very mention of the sacred name was threatened with death. Probably, however as in the original, all that is meant is the employment of i; in abusive language or in witchcraft.

had ceased to he pronounced even by the priests in the blessing as early as the time of Simon the Just (about 270 B.C. ; cp, however, on this date, ECCLESIASTICUS, 5 7 [b]). Philo, on the other hand, declares simply that the sacred name was pronounced only in the sacred precincts, and according to the Jerusalem Talmud (Ycimd 37) it was lawful down to the very end for the high priest to pronounce it-though finally only below his hreath-in the ceremonial of the day of Atonement. Moreover, Josephus (Ant . ii. 12 4) seems to have known the true pronuncia. tion, though he excuses himself from giving it as being unlawful. As late as 130 A.D. AbhZ Shad denied eternal bliss to any one who should pronounce the sacred name with its actual consonants. See on this especially Dalman, Der Gottesname Adona3. una! seine GescJc. (Berlin, 1889), and cp Che. OPs. 29 3 3

2-2p;Franz Del. 'On the pronunciation of the Tetraqram- maton Z A T W 3 f . (1883-84). Brinton reads Jahva The origin 'of the sacred name Jahva,' Archiv f i r Rel.-Wisi , 1899,

8 Grimme alone (0). cit. 1 4 3 8 ) ~ on quite insufficient grounds, explains >in' as a lengthened form of ?X;, YZhu, regarding it as a sort of plural or collective form from the root in* or 127. 4 On this cp Kau. TL2' 1886 no. IO col. 223. Moreover

Theodoret (quest. I S in ~?zoduA) state: that the Samaritan; pronounced the sacred name 'la@&, and the same ronunciation is ascribed by Epiphanim (Adu. &Y. i. 3 20) to a Zhristian sect and is to he found in Egyptian magic papyri (on this, as also 0: the whole question, see the thorough investigation of A. Deiss- mann, ' Griechische Transskriptionen des Tetragrammaton ' in his Bibelsfudien, Marburg, 1895, p. 3 8 ; Author. Transl. by A. Grieve, ~ p r , p. 3 2 1 x ) . Clement of Alexandria (Strom. v. 6 34, according to the better reading) attests the still more exactly corresponding form Iaoui or 'Iaouai; Origen, the form 'Ia?. Burkitt's edition of fragments ofAquila shows that Aquila wrote the sacred name in archaic Hebrew characters. on ' J?hwe' is based also the form Iaoou~s in the Jewisg! Egyptian Magic-papyri ; cp L. Blau, dar alf$dicche Zauber 7cwscn (1898), 128. According to Blau, w appears in the third place in order that the first three vowels may be sounded Iao (=in.). The form /meoccurring in Latin MSS (cp Z A T W 1346 [188rl, 2 173 [188z]) at least testifies to an e in the second syllable. On the other hand, the form fao , handed down by the Gnostics, may be left ont of account. Like all similar forms (eg-., Iruo, in Philo Byblius), it is simply the roduct of erro- neous or misunderstood Jewish statements. 8 n this cp Bau- dissin, 'Der Ursprunp de5 Gottesnamens fuo,' in his Studies zicr semif. ReL 2 1 8 1 3 (1876).

3321

recincts.

According to the BabylonianTalmud( Mmd 39 6 ) the name

3 2 2 6 8

Finall

meaning of the word YahwB. In E of the Pentateuch lll. supposed ?in', transposed from the third person

into the first, is explained by God himself first by ' I am that I a m ' (n+,lr meaning.

. >.: 1

i1 :7~ yk), and then by the simple ' I a m ' (q~). Y H W H (ma.) is here obviously regarded as the third person imperfect of the archaic stem IlWH (m?=n~;), a to he,' in the sense of 'he is (and manifests himself) continually,' with the additional connotation of remain- ing the same, so that the name would express both the attribute of permanence and that of unchangeability, and especially unchangeability in keeping promises- ; .e . , faithfulness.

This explanation offered in the OT itself has been felt by many modern scholars (heginning with Ewald) to be oply an attempt to explain a primitive name that had long since become unintelligible, and, further, to be simply the product of a religious-philosophical speculation and far too abstract to be by any possibility correct. Increased importance is given to these considerations by the observation that the name is in no sense peculiar to the Hebrews, and on other soil it must originally have had a much simpler and in particular a much more concrete signification.

Of the various hypotheses that maintain an adoption of the name from some foreinn nation. that which - 112. Supposed derives it from the cultus of the Kenites

origin. has still the greatest claim to mention (so Tiele. years ago : most recentlv in

his Gesch. der Rei. im AZt&tum, 1& ; St. GV(, 1687. 1 1 3 0 8 ; c p Che. EB(9J 5 [1876] 790). At Sinai Yahwe revealed himself to Moses and then to the whole people ; whence Sinai was-what it long continued to he : cp, e.g., I K. 198fl-the proper seat of YahwB. Accord- ing to the oldest tradition the Sinai district was in- habited by the Kenites (cp KENITES, MOSES, § 14). That indeed the name YahwP was then revealed to Moses and through him to the people is expressly asserted only by the youngest Pentateuch source (P).2 E does not say this expressly, and according to J YahwP w-as in use from the beginning as the name of the god of the patriarchs ; even the interpolated Gen. 426 carries it back as far as Enoch. I t is, in fact, hardly conceivable that Moses should have been able to proclaim a god that was simply unknown, a new god, as ' god of the fathers.' Great uncertainty, however, attaches on the other hand to the hypotheses of the occurrence of the related forms Yuhu ( Yuu) and Yu in Assyrio-Babylonian or Canaan- itish proper names.3 1 The MS known as the Grecus Venetus finely renders 313.

by inventing the substantive b &.rwnjs-i.e., probably 'the really existing one' ; hardly, as Lag. (Gbers. 138), comparing EouMw supposes, with a causative signification, to indicate ni?. as a Hiph'il.

a When P nevertheless gives Jochebed(l;$', Ex. 6 zo)as the lame of Moses' mother we must suppose this to be a name substituted by a later edi;or for what P originally wrote. Others :ake the name ochebed as an indication that Yahwt was origin- illy the God o?Moses' family or his tribe. But cp JACOB, 0 I ; JOCHEBED. 3 In support of a Canaanitish /aha the following cases have

?een cited :-the place-names mentioned by W. M. Miiller ,As. u. Exr. 162 31zj+-viz., from the list of Thotmes III., Bad-ti-y-'-d ($n'???), and from that of SoSenk, Ba-bi-y-'Z, Sa- ra-y-'d, and Ha-nf-nG'd-all equally doubtful : Yaubidi, the lame of a king of Hamath, also written ZZubi'di; so Schr. KA TPJ, Z ~ J ? : , and Wi. G I 3 6 3 , who has also proved Azriyau >f Yaudi(according to Schrader, Azariah of Judah) to he the lame of a N. Syrian king (AOF113)' but cp also Jastrow, fzubitdiand the supposed/aybz"di,' 22, 1895, p. 2 2 2 3 The

lames adduced hy Pinches, Ya and Iowa in Assyro-Baby- onian inscriptions,' PSBA 15 I pp. 1-13 (cp also Jager, Beifr. iur Assyr. 1 4 5 2 5 ; Grimme, Grundzuge etc. 145. Hommel, 4 H T 115, and Ex#. T 104248144: S&e, i d . 9 5 ~ ; : [against Hommel] Konig, 'the origin of the name nin9,'ib. l o ~ x g f i ) , nust for the present, onaccount of the uncertaintyattending the :xpl?nation, and often the reading as well, he left out of account. %gainst the proposal of Frd. Del. (Par. 1 5 8 8 ) to derive a form rahu, common to all Canaanites, from an Accadian la-u, trans- brmed by the Hebrew priests into 2179, M as to render possible ts derivation from 3.3, to he,' cp Philippi, 2.x VuZkerjsych. u.

3322

NAMES Ex. 8 14 being left out of account, ' Yahwk ' has been

explained variously. (u) As nomen imfevfech'.(raZ of ma, ' to fall,' either

in the sense of ' rushing, crashing down ' (Klo. GI 70).

NAMES places where the singular (,$m) occurs, forty-one belong to the Book of Job, and the rest (apart from the Kt. of 2 K. 1731) either to poetic passages or to late prose. I t can hardly be doubted, accordingly, that the singular ( p h ) is only an artificial restoration based on the plural (n-G5t+).1 The plural serves sometimes to denote the heathen gods (Ex. 9 I 1212 203 etc.) or images of gods (Ex. 2023 etc.), but mostly to denote a single god (or image of a god-e.g., Ex. 32 I, most probably also Gen. 313032), whether a heathen deity (e.g., I S.57, of Dagon ; I K. 11 5, even of a female deity-for Hebrew never had a word for goddess) or the God of I ~ r a e l . ~ In numberless places-especially with the addition of the article-n-,fi,fi; ( L e . , like 6 Oebs in the NT, the well-known, true God) is a sort of proper name and equivalent for Yahwk. The usage of the language gives no support to the supposition that we have in the plural form &him, as applied to the god of Israel, the remains of an early p~ ly the i sm,~ or a t least a combination with the higher spiritual beings (the ' son of God' or ' sons of the gods '-Le., according to Heb. usage, simply beings belonging to the class of Elohim, Gen. 6 2 4 Job16 21 387, cp Ps.291 897 [6 ] ) . Rather must we hold to the explanation of the plural as one of majesty and rank (a variety of abstract plural expressing a combination of the several characteristics inherent in the c~ncep t ion ) .~

There is much difference of opinion as to the etymology, and therefore the proper signification, of the

A verbal stem, n$?, E t ~ o l o ~ ' of which one would naturally think

first of all, is not known in Hebrew ; and the Arabic 'ufuha, ' to worship God,' is obviously a denominative from the substantive 'ildh, ' God.' On the other hand, the derivation from the Arabic 'aliha, with medial i (according to Arabic scholars an old Bedouin word meaning ' t o be filled with dread, be perplexed,' and so ' anxiously to seek refuge'), seemed enticing. 'iZuh ( 9 h ) would thus mean in the first place ' dread,' then the object of the dread with whom one nevertheless seeks refuge.5

Support for this viewhas been found in particular in several allusions in the OT itself to the supposed proper meaning of the word, since in Gen.314253 God is called 'the fear (mg) of Isaac,' and in Is. 8 13 Ps. 76 12 [II], 'the object of fear' (xi id. The state of 'fie problem is this. If 'aliha, along with the cognate waliha, to fear,'is really an independent verbal stem, the above explanation has a greater claim to consideration than any other. Possibly however, 'alihu itself, along with waliha, is only a denominkve from 'ilcih, and signifies originally 'possessed of God ' (cp 6dovord<fw, Grrpov&), as the Arabic 6u'ila means 'to be possessed of Bu'L'O In this case, naturally, Fieischer's explanation would be futile.

word EZ6him.

1 According to Baethg. (Beifr. 297) the poetic author of Dt. 32 is to be regarded as the inventor of the sing. 355.

2 The use of pnsw (1 S. 28 13) in the sense of supernatural being, ghost, is quite exceptional, and it is certainly an error to assert that sometimes indicates judges or magistrates in general. T S. 2 25 ' N invariably nleans God as witness of a lawsuit or dispenser of oracles. (We have cleaily a relic of the lastmentioned usage in Ex. 4 16 [J ?I and even in 7 I [P?]:) In Ex. 22 7, too, the parallelism shows that what is meant is the reviling of God as the giver of decisions on points of law. In Ps. 82 I 6 97 7 138 I, on the other hand, the 'ware like the 'holy ones' of Ps. 8968 [5 71, the gods of the heathen, &hich, in later post-exilic times, fell to a lower rank (see AWGELS). 3 According to WRS (RSP), 4491, 'the Elohim of a place

originally meant all its sacred denizens, viewed :ollectively as an indeterminate sum of indistinguishable beings.

4 On this point cp Ges. Gram.(n), 5s 124gand 132 h. In the Phcenician inscriptions, too (cp G. HoiTmann, Ue6er einigeph8n. fnschr., 1889, p. 17&), &N (Elim) indicates most probably the universal conception of divinity, $, on the contrary, the individual deity in the idol.

5 So especially the illustrious Arabist Fleischer (most lately in Kleinr Schriffen, 11548). and after him Franz Del. (most recently in his Genesis 1887. p. 48, where he explains $55 as 'awe or respect ' and'then 'object of awe').

6 So Ni3d. f D h G 4 0 174, after We. Wzikidi, 356, n. 3 (ulihu *un-iwa@i, the fear of God has made the man harmless').

In Ex. 21 6 22 7f:

3324

or in that of a falling (from heaven),' ~ ~ & ~ ~ ~ c ~ as being originally the name of one of explanations. the objects (see MASSEBAH, 5 I d ) called

Bai$ (so, along with other possible explanations, Lag. O r i e n t u k 2278) .

( a ) As a nomen imperfecli KuZ of a:?, ' to blow ' (cp Arabic huwd(y), ' to blow,' hawdun. ' air, breeze '), ' the Blower,'2 as a name for the storm-god, analogous to the Assyrian RammHn.

(c) As a nomen impevfecti H+hh'iZ of nia, either as 'he who makes to be, calls into existence,' the C r e a t ~ r . ~ or, following ( a ) , as ' h e who makes to fall, who smites with l ightr~ing,~ and so, as before, the storm-god.

A Hqh'il (or a causative form analogous to the Hebrew H@h'fl), however, from a:? (or 7;;) cannot be produced, apart from late Syriac formations, in any Semitic dialect, and the signification ' fall ' occurs in Hebrew only in the imperative ~i?, Job376 (where Siegfried, SBOT, reads a??) : and'.for the meaning 'blow ' recourse must be had to Arabic : whilst the interpretation of Yahwk as creator would ill agree with Hebrew usage, which employs the name Yahwk chiefly with reference to revelations of God to his people, or the conduct of the people towards their national god, whereas the cosmic working of God is connected with other divine names.

It is not to be denied that nix* may have had originally another much more concrete signification than that given in Ex. 3 14. Nevertheless it seems precarious to suppose that while Hebrew was still a living language, the people should have been so completely deluded as to the meaning of the most important and sacred name. The objection that Ex. 3 14 rests on a piece of too subtle metaphysical speculation, falls so soon as we cease to force into it the abstract conception of ' self-existence,' 6 and content ourselves with the great religious idea of the living God who does not change in his actions.

Of originally appellative names by far the commonest (2570 times) is 8iih.h (&3), the regular plural of

ZZPh ( R i h j , -God, which (if we allow for the modification of d to 6 ) corresponds to the more original Arabic i l d h (Aramaic .$.). Of the fifty-seven

'14* form and

Sfrachwiss., 1882, pp. 175 8 . Tiele, Th.T 1882, pp. 262 Kue. Hi66eriLecfures, 3088 'Moreover, accbrding to W i n c k (GI1 368), nrn*, with the meaning of 'Lord of eternal being,' is to he regarded as a spiritualising of the quite independent and distinct popular formluhu. 1 Cp especially Driver, 'Recent theories on the origin and

nature of the Tetragrammaton,' Stud. Bi6Z. 1 : T. P. Valeton, 'De Israelitische Godsnaam,' Thcol. Stud May 1889.

2 So Wellh. I / c@A) , 25. n. I, (4) 26 n. I'! The etymology is quite obvious ; he rides through the air, he blows.' 3 So already Jn. Clericus (1696) on Ex. 63 ; Schr., since 1862,

and in Schenkel's Bi6.-Zex. 3 167& (cp, however, also KAT12) 2 5 ) : Lag. ZDMG22331, and most recently in U6ers. 137x. (='he who calls into being what be has promised'). The equat- ing ?f ?in* and am-, so as to obtain the meaning, 'the Vivifier, distributer of life,' must he rejected, for the interchange of n and n at the beginning of a Semitic word is unheard of.

4 So Lag. Orienfaliu, 229 (alongside of the explanation as imperf. Kal), and, doubtfully, Stade, G V I l 429. According to C. Ilfargoliouth (PSBA, :395, p. 5 7 3 3 , niil' is 'one who sends down things from heaven.

6 So, e.g., Di. (Gen., 1887, p. 74): 'he who exists ablutely and lives in himself'. Scbultz Alfiesf. TheoZ.151, 387,. the im- mutable self-centred'existenc;. the absolute personality.' De- serving Lf mention, also, is thb hypothesis of G. H. Skipwith ('The Tetragrammaton ' JQR lOaz&:) according to which mn,, 'he will be,' is thd elliptic form o i the invocation of the ancient Israelite warrior-god, to he completed by 5K and aJ!3Y -i.e. 'God will he with us.' The Unfersuchungen ii6er den Na&n Jehmu of B. Steinfuhrer (1898), and W. Spiegelberg's eim Vermutung u6er den Ursgrung des Nanienr ?in* (from an Egyptian word for 'cattle'), ZDMG, 1899, p. 633fi, are quite valueless.

3323

NAMES There is just as little proof, however, for the view of

Ewald, and after him Dillrnann (on Gen. 11 ; also in Hundb. d. ATZichen TheoZ.), that a >. N means ' t o be mighty,' and is to be regarded as a by-form of the stem n k (h), from which $5 comes.

Nestle follows another course ( TheoZ. Si. aus Wiirt., 1882, p. 2438 : ) . explaining ZZ5him as the plural, not of the late artificially revived form Pfu'h, but of the sing. Z l (see next §).l

Nestlesupposes the plural to havearisenfromPZhy theartificial insertion of a il (h), like Heh. ninm, maidens, from >p, Arab. 'abahrif, fathers, Syr. Si..ncri/uin, names, etc. Nestle is thus able easily to explain how the older language had no singular for ElGhim hut el, and no other plural for E l but &him. The explanation of this plural form woiild thus he dependent on that of the sing. CI (see below). To Nestle's hypothesis however there is the objection 2 that at least the Arabic formatibnn of thi; kind have a short A before the termination, whilst the long d of Pldhim would represent a long 6 ; and above all, that all examples with inserted > (if we ignore some secondary formations in Syriac) have the fem. ending. Moreover, were this hypothesis accepted, the Ar. 'i26k and the Aram. .>, would have, with Nestle, to h; regarded as words borrowed directly or indirectly from the Hebrew.3

There is no less difference of opinion as to the explanation of E l , 'God, ' a word which appears as a 116. El. divine name 217 times (73 in Ps.. 55 in Job,

and generally almost only in poetical passages, or a t least in elevated prose), and just like eldhim (see preceding col., n. 2 ) may denote either deities (& c . 8 , in Ex. 15 11, etc., Ps. 58 I [z] corrected text) which have come to be viewed as subordinate divinities. or the god of Israel. Sometimes it occurs with the article (yet also without it ; so especially in Deutero-Isaiah, 4018, etc.), like ' the ZZjhim' (p*?$:) in the sense of the true God (e.g., Gen. 463) . but specially often with some attribute or other, whether a noun (e.g. , iim? $5, ' hero-god,' Is. 9 6 ) or an adjective as in *n 55, the living God," p)y 56 (see below, § 118), 'God most high,' *?@ 5~ (see below, 5 117), 'God almighty (?),' or with a genitive, as $+n,a \e, ' the God of Bethel' (Gem 357), o$y 55, ' the god of antiquity' (Gen. 2133), or finally with a noun in apposition-e.g., Gen. 4 6 3 ; cp also 3320 where Jacob calls the ma+hih (for in view of -l$-a] we must read thus. not npp, ' a l ta r ' ) that he erected ' ZZ, god of Israel.' Very frequent is the occurrence of ZZ (never or n'n3:) as first or second member in proper names--e.g., 1&, i y s ~ , +, 5?i*, $Kn,';"y, etc. (see above, 5 25) .

Against the derivation of the substantive iZ ( 5 ~ ) from $ 1 ~ ' t o be strong,' with the meaning ' the strong one,' a derivation a t one time common and in itself satisfactory,6 objections have been raised. The most that

NAMES can be cited in the way of evidence for such a use of the substantive ZZ is the expression '7; \!?-w;, ' it is in the power of my hand ' (Gen. 31 zg and elsewhere). I t has been urged too, especially by Lagarde (Mztfeilungen, 1884, pp. 96f.), that the derivation of this particular name from a neuter verbal stem is unthinkable (cp, however, also y$, 'scoffer' ; i@, 'Demon'). Above all it is objected 'that a participle or verbal noun from 5 1 ~ (or 5,! ) would of necessity have an unchangeable i , l

whereas forms like ElhBnZn (ph), ElimClek ($p'?c() and many others would argue for the i being simply a prolongation of an original i. The last objection would apply also to Noldeke's derivation from hrt, ' to be in front.' Dillmanu (on Gen. 1 I ) and Lagarde derive 08 from >$N (or ha) ; but for the meaning, assumed by Dillmann. ' to be mighty,' no authority can be found, and Lagarde's connection of el with the preposition (h) ' to. ' is open to serious question. (See NATURE- WORSHIP, § 2 . )

Lagarde maintains that e2 denotes : him 'after whom one strives,' ' who is the goal of all human aspiration and endeavour ' (according to DeufscLe Schrzyfen, 222, the 'aim' or 'goal'), or (1888) ' to whom one,has recourse in distress or when one is in need of guidance' (Ubers. 170 : ' to whom one attaches oneself closely'). Such an origin for the name would be no doubt conceivable on the hasis of pure and strict monotheism; it is however, inconceivable if ilu, el, originally served to denote ani god whatever,4 and even a demon or local divinity.

W e are no nearer a solution in the case of the divine name Shaddai, '96. Whilst it occurs six times5 as an

attribute of h, it occurs as an inde- 11'' Saddai* pendent divine name 39 times, of

which 31 belong to the poetical parts of Job (since here, as is well known, Yahwe is avoided and its place taken by other names). According to Ex. 6 3 (P) it was by the name E l Saddai (not YahwA) that God revealed himself to the patriarchs. I t is in agreement with this that four of the six Genesis passages belong certainly to P (along with the three personal names compounded with v g ) , whilst, as 6 shews, Baddai in Gen. 4 3 1 4 is a Redactor's interpolation into the text of E. The only pre-exilic testimony for Saddai is therefore Gen. 49 25 Nu. 24416.

I t is incorrect to appeal in support of the common explanation ' Almighty ' to the Arabic root faddu, ' to be firm, strong,' for the Hebrew equivalent for this would be not i i w (SDD) but l i b (SDD). Nor is much weight to be laid on 6 ' s rendering Haddai by ' Almighty ' ( ravToKp6Twp) . This occurs oiily in the book of Job, and there only in 15 out of 31 places, whilst in the Pentateuch Saddai is simply rendered by a pronoun (you, uou, 6 #yh) or passed over altogether.6 Judged by its form, Saddai could only he a derivative

ship.' With this it agrees that Yahwt is also called in Is. 6 5 and elsewhere 'the king,' and that in Ethiopic the j2uuralis majestatis amMk has hecome a sort of proper name for God. 1 Yet NBldeke still in 1882 decided (SBA H', 1882, p. 1188) that

SF hasprobably an originally long vowel. As a matter of fact the punctuation of the Massora (in &'b, etc., alongside of ?il$N) may he founded on an error. Whether the Babylonian ilu, ' God ' (but never as the name of a defined god ; cp on this point Jensen, Kosmog. der BaS. ir6), can be cited in support of the origi?al shortness of ;he vowel in SN, must be left an open question. Lagarde (U6er.s. 131 $) regards the Assyrian form Sir-'./a-&-' Israelite' as sufficient proof.

2 SBAlV, 1880, p. 7 6 0 8 , less definitely 1882, p. 11756f 3 Symmicfn, 2 (1880), IO=& ; Orkntalia, 2 (r88o), 1 0 3 ;

MiffLeilungen, 1 9 4 IO & 231 f: 2 27f: 183 (1881.86); at length (most recentlyfn 36 err. 15gfl. According top. '67 the derivation of 55 from the preposition SF was proposed as long ago as by Josue de la Place (tr655).

4 According to Lagxrde, it is true, 5~ was not a native word amongst the Arabs, Idumaeans, etc., but only a loan-word from the Jews (cp however above n. 3).

6 Five tides in Gen'. (for we must certainly read 55 for W i l K in Gen.49ag)and in Ex.63.

6 In Ezek. 10 5, probably an interpolated verse, @ retains the Form Za88ar. This, however, by no means furnishes any real :vidence for the originality of the pronunciation '0.

3326

The other example from Lieder der HudhaiZ (ed. We. 123), no. 278, 1. 3, is less certain.

1 Conversely, Ewald had already explained $5 as abbreviated from (D3$$t$ ; Lehre &r Bi6eZ von Gotf, 2 382fi

2 Cp Ndd. SBA W, 1882, p. 1180. 3 Cp the detailed refutation of this theory by N6ld. (SBA W,

1882, pp. 11836f), according to whom both 21 and iZEh were already in existence side by side before the parting of the Semitic nations. Cp also Ed. Meyer, 'El'in Roscher's Lex. a'. piech. u. r8m. Mythol. 1223 j? : Baethgen too shows (Beifr. 271, and in the excursus, 2 9 7 8 ) that it i; at iest but traces of the form il (eo that are to he found in the various Semitic tribes and peoples, whilst i26h is quite wanting in some languages. On the other hand, ?2 has in some cases become quite unfamiliar in the living language : in others it is passing out of use, its place being taken by i/ah. It is only in personal names that '. . . i2 has established itself in all Semitic languages, either alone as in some of them, or alongside of ilah as an others.

4 Cp El roi, Gen. 16 13 R V w . ('K: 5K); see ISAAC, 8 2. 5 On this usage of ZZ perhaps the oldest where it originally

denoted the local divibity (afterwards id&tified with Yahw&) of the several places of worship, cp Stade, GVI 1428.

6 Wellhausen says (SRizzen 3 169) : 'the true content of the conception I' God " amongst tde Semites generally is that of lord-

3325

NAMES of the form nw with the suffix ay.' But this root means only ' lay waste, destroy,' and it is surely inconceivable that, for example, in the oldest passage (Gen. 4925), .El Saddai designates God as the devastator or destroyer. Moreover, the pronunciation Saddai is perhaps purely artificial, intended to embody the explanation (sd _ _ (.*)= 'what (or who) is sufficient.' I t is only thus we can explain the remarkable rendering (6 k a v b s ; cp iKauw8ijvar [ =.1] in Mal. 310) of d in Job21 15 31 2 402 Ruth1 .of. of bA in Ezek. 1 2 4 and of Aquila, Symmachus and Theodotion (also R. Ishaki on Ex. 63). T o derive the name from a root niw would require the pronunciation Saddai (*I@, the so-called nomea opz@cs). But there is no such root in Hebrew, though according to Frd. Delitzsch (Prol. 1896) there is a root ?a& ' t o be high ' in Assyrian.2 See SHADDAI.

the Almighty,' appears sometimes in connection w'ith 8 1 (Gen. 1418-20

and in apposition with Yahwe in u. 22;

118"E1y6n. Ps.7835)orYahwe(Ps.718[17]; in573[2] 7856, too, Eldhim has been substituted by a Redactor, as elsewhere in Ps. 42-84 for Yahwe : see PSALMS, $$ 7), sometimes standing alone (Nu. 24 16 Dt. 328 Ps. 21 8[7] 465 [4] 77 11 [IO], etc. ; as a vocative 93 [z]). That when it stands alone 'elydn was felt to be a proper noun is clear from its never having the article even after prepositions ; cp, e.g., Ps. 7311 Is. 1 4 ~ 4 Ps. 5014. With this agrees the testimony of Philo Byblius (Eus. &'re$. euang. 1 IO)

that among the Phcenicians 'EXtoSv was in use as a name for God. This is the simplest explanation of the fact that in the single early passage where 'Elydn occurs (Nu. 2416) it is put in the mouth of a foreigner, whilst the employment of the word as an Israelite name for God belongs almost exclusively to post-exilic usage.

Another word, occurring as a sort of proper noun 1x0 (or according to the Massora 134) times, not as

Like Saddai, the title 'Elydn (p*!q~),

NAMES but Yahwh was certainly thought of.' See JERUBBAAL, ISHBAAL, MERIBAAI., BEELIADA (forms retained in Ch.), but in the earlier books deliberately corrupted by the substitution of El or Bdsheth.2 See, however, MEPHIBOSHETH.

The title "Abirof Jacob' (z>p! i*?~) ' the Strong One of Jacob' (Le . , he whom Jacob must acknowledge and

honour as the Strong One ; cp SN?V; t$h?

12" Abir. in all parts of the Book of Isaiah-ie., he whom Israel ought to treat as the Holy One), Gen. 4924 and four other times (cp Is. 1 2 4 hp! IN), occurs only in poetical writing. Since no adjective Ebiv (-I,??) is known, it is probable that we should read a d b i r ( i * q n ) , but with the same meaning, ' the Strong One of Jacob.' not ' the Bull of Jacob' as by itself it might mean. Isaiah would certainly not have employed the expression had it contained for him any reminiscence of steer- worship. On the other hand it is very probable that a'bir (i*>x) . -. is so written in order to avoid the likeness to abbir (1'2~) 'bull.'

Another term used only in poetry as a kind of divine name is s d r ( iw) , ' Rock.'3 It occnrs attached to a geni-

tive (hp; iw, 2 S. 233 1s. 3029) or with 122' Rock* a suffix (e.g., Dt. 3230 ; in v. 31 also of a

heathen deity), and also alone-e.g., in Dt. 32418-even as a vocative, parallel with Yahwe, Hab. 112 (if the text is sound). On the other hand it is very questionable whether in the plainly very corrupt text of Gen. 4924 (hp: pt), ' the stone of Israel ' is to be taken (like '* a x ) as a name for God.

Special fulness is required in discussing, finally, the combination of YahwA or Eldhim with the genitive

- . 119. adonai. Kr. for Yahwe (see above note I) but

as Ktb., is ( * J ~ N , L e . ) according to M T AddnZi ('iifc) but probably originally Addni F J~Y) ' my lord. '3 Aden (pi:) without suffix is used only in Ps. 1147,ofGod; and'theAd6n'(liim)inMaL31,and, in connection with other divine names, in Ex. 2317 3423 and five times in Is. (1 24 31, etc.).

Of other terms indicative of lordship Baal (Sp?) ' pro- prietor, lord ' (with the article S p n ) was also in ancient

120. Baa,. times used without hesitation as a designation for the god of Israel. This is

proved by a series of proper names compounded with a Baal,' in the bestowal of which not the heathen Baal

1 So Baethgen (Beifr., etc., 294) who appeals to Palmyrene and other parallels. He maintains that '# can he explained only as an Aramaism, an Aramaism that the Hebrews brought with them from their Aram-aan home.

2 Neldeke (SBA W, 1880, p. 775 ; ZDMG 42 480) conjectured that ' l d or (on the analogy of ,$le) *?e, 'my lord' was the original pronunciation. Cp G. Hoffmann, Phbn. Inscdr. 53-55. But what explanation could then be given of ' W 58 in the mouth of God (Gen. 49 25 Ex. 6 3)? Cp SHADDAI.

3 As Dalman has shown (Dey Gotfaname Adonnj U. seine Gesch.), it is simply by Rabbinic arbitrariness, not yet known to the Talmud, that we have theformQiK) with long ri(commonly supposed to be a means of distinction from the ordinary profane form [Pil!] 'my lords '; but supposed by Nestle Z A TU', 1896, p. 325, to be a reaction of the d of a:?:, such a form as n!n: being impossible; and by Lagarde, U6crs. 188, to be an Aramaism, related to the Old Palestinian p ly like Syriac malkdy, 'kingly' to mekkh) or even a plural suffix at all (in connection Gith the plural of majesty O'JlF). For with the suffix of the first person sing. elsewhere only the sing. 'xi* is found, and from this form the divine name had to he distinguished. The common assertion that the suffix in * J ~ N is often, as in ?nonsieur, madame etc., quite meaningless, is corrected by Dalman by the ohseivation that outside of the Book of Daniel and eight critically doubtful passages, the suffix is never quite meaningless. (Cp excursus on Adonai, Cbe. OPs. 299.303.)

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SSb26th (niqx) 'hosts,' from- which 123* sLibs6th* sprang a much used name for G0d.4

The original appellative signification of SEbiidth appears still quite plainly in the full formula ' Yahwh the god of thehosts' (nimys ' 8 5 ~ nin3,with the article), Hos. 126 [s] Am. 3 13 6 1 4 ; according to 65 originally also 95. Much more common is the form (nitax V ~ R '.) without article, and commonest of all 'Yahwe ofhosts' (niN3x ' . ) .5

Frequently, too, addnsi is prefixed to this (probably in most cases an interpolation to supply the place of the original Yahwe, on which cp above 109, note 4), sometimes also pix,: ' the lord' (Is. 1 2 4 194, to which, according to 6, 1016 is to be added).

Of the 282 places where the genitive s8b5dth occurs, no less than 246 are in the prophets ( 5 5 in I Is., 81 in Jer.), and even the five that occur in Kings are in speeches of prophets. It nowhere appears in the Pentateuch,'' Josh., Judg., Ezek., Joel, Obad., or (apart from Ps. 24 IO and 15 places in the 2nd and 3rd Books of Psalms and 3 in Ch. taken from I S.) the whole Hagiographa.

1 In 2 S. 5 20 we have a place-name (BAAL-PERAZIM) containing Baal governing a genitive (cp below, $ 123)~ although it is Yahwi: that is meant.

2 In z S. 11 21 we find the form Jerubbesheth= Jerubhaal. 3 Cp especially A. Wirgand, ZATWlOE5J The employ.

ment of 1% in the proper name Pedahzur (lW?!7?: Nu. 2 20 and elsewhere) specially favours its being a genuine divine name. (On the difficult problems involved see ZUR, NAMES IN.)

4 Cp Kautzsc! 'Zehaoth ' in PREN 17 4 2 3 8 and ZATW 6 1 7 8 ; Lljhr jahve Zebaoth' in Untersuchungen zum B. A ~ n o s (,PI), ' 3 7 3 (with a thorough statement of the usage

5 Cp on this abbreviation Gesen. Gram; 26, $ 125 h. For the grammatically impossible combination (YahwS) god, hosts (:x p n s ~ or 'y p n $ ~ '*) in Ps. 596[5] and elsewhere (for the last time 849[e]) we must everywhere read 'YahwS ofhosts. Elahim ('god') was substituted for YahwS throughout the and and 3rd Books of Psalms by some redactor without regard to Syntax ; hut then the original YahwS was in some cases also retained in the text. Cp PSALMS, D 7. *

6 The theory of Klostermann (Gesch. Isr. 76) is worthy of notice. He thinks that the name was really removed from the Pentateuch by a redactor just as in osh. 3 11 I 4 7 instead of ' the ark of the lord of all the earth,'t&re tnustc?earl;originally have stood the ark of Yahwh of hosts.

of '1).

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NAMES The old dispute whether the title Yahwk SSbB6th

designates Yahwk as God of the earthly (Israelite) or of the heavenly hosts (angels or stars or both) may be decided in this way-viz., that sEbBBth denotes in the first place the earthly hosts, the hosts of Israel fighting under the leadership of Yahwk. Apart from this divine name, SCbSth in the plural never means anything but armies of men,’ and indeed almost always Israelite armies, whether at the Exodus (Ex. 6 26, etc., cp especially 7 4 and 1241) or later ( D t . 2 0 9 , etc., and so also Ps. 4410[9] 108x2 [I.]), only in Jer. 3 1 9 Ps. 6813 [I.]

heathen armies. The heavenly host on the other hand is without exception designated by the singular ( ~ 2 : ) .

The above interpretation of Yahwb SSbL6th is favoured moreover by I S. 1745 where ‘ the God of the ranks of Israel’ is plainly intended as an interpretation of Yahwb SebBBth-an interpretation not superfluous for a Philistine-and above all by the fact that of the 11 occurrences of Yahwk SEbB6th in the book of Samuel, 5 ( I S. 1 3 I I 4 4 z S. 6218) are directly or indirectly connected with the ark, and 3 others ( I S. 152 1745 z S. 510) with military transactions. The sacred ark is, according to the earliest references (cp especially Nu. 1035f. 1 4 4 4 f . Josh. 64f. I S. 4 3 3 and 4z1J z S. 11 11).

the symbol, nay the pledge, of the presence of Yahwb as the god of war, the proper leader of Israel ; and in I S. 4 4 and especially z S . 62 the name Yahw8 SEbS6th is expressly connected with the sacred ark. The idea that the appositional phrase ‘who is enthroned above the cherubim ’ here designates Yahwk as leader of the heavenly hosts, appears to us to be quite excluded by I S. 1745 (see above). On the other hand it cannot be denied that even in the earliest prophetic passages there is hardly a trace to be seen of this original meaning. Nay, we may assume that Isaiah. e.g., would not have used the name so often, had its connection with the former markedly naturalistic representation of the sacred ark been expressly before his mind. On the contrary, the admission of the word into the prophetic vocabnlary must have been preceded by its transference from the earthly to the heavenly hosts. At the same time it can never be determined with certainty whether sEbL6th denotes the angels3 or the stars or both.4 What is clear with regard to prophetic usage is that with Yahwh SEbB6th is associated the thought of super- mundane power and majesty. I t is very significant in this connection that Yahwh SEbB6th is parallel with ‘the holy (one)’ (tjhc:) in I s . 516 , and with ‘ the holy (one) of Israel’ (imp: eii-rp) in v. 24. whilst in Is. 6 3 it has ‘holy’ ( ~ 1 2 ) for its predicate. ‘The Holy’ ( z i i i ~ ) , however, in Is. likewise means exalted above everything earthly. The most probable conclusion is that in prophetic usage Yahwb SEbB8th-agreeably to its original meaning-suggested in the first place the angelic hosts of war, but that finally the thought of the starry host, as the grandest proof of divine omnipotence and infinity, prevailed. 6 appears to attach a still more general meaning to Ynhwb SSbBBth, when it renders it, as it often does,5 by ‘Lord of the powers

1 -4gainst this view Borchert plausibly objects (Sf. Kr. 1896 p. 6 1 9 8 ) , that all the places where gib24th is used of h&ts & men belong to the later or even the very latest literature, and that, besides cEbZ6th in P means not fighting hosts hut the masses of th; Israelitish people, whilst for the former the sing. $b2 is used. But we really know no other usage apart from the divine title, and the angelic host is called in ’Josh. 5 I K. 22 19 Is. 24 ar $ib2 in the sing. Certainly P regards the masses of the people as fighting hosts (see Nu. 2).

2 In Ps. 103 21 148 2 for ‘ his hosts’ ( i ,~>y) , which the Massora thought necessary on account of the preceding imperative plural, read ‘ his host’ ON?! : the language knows no plural D’Nx).

3 So most recently Borchert explicitly (0). cif. 6338) . 4 According to Smend (Alttest. Rel.-psch.(2) ,zoz), indeed,

the meaning ‘lord of all t h e forces of the world is to be re- gardedas the original. [Wellhausen thinks of the Gaipovrs (O’!N) who were attached to different localities, but were all subject t o YahwS.1

5 In I S. and almost invariably in Is. (hence it appears also

107 3309

NAMES or forces’ (ahpros TGY G u u d p ~ w v ) , ~ or even by ‘ the Almighty God’ (6 8ebs 6 XavmKpdTwp), or ‘Lord Almighty ’ ( K + x ?ravToKpdTwp). 7 hat Yahwk SSb26th early came to be felt to be a single proper name, is shown by the invariable dropping of the article (except in Hos. 1 2 6 [5] Am.313 614 95) and the almost equally invariable dropping of the governing noun

The transition to the divine names of the N T is This name cannot,

124. Father. however, claim in the OT anything like the wealth of meaning that belongs

to it in the invocation of the ‘Lords prayer,’ and in countless other passages in the NT. Just as in the OT (apart from the :heocratic king, Ps. 2 7 ; c p z S. 7 1 4 ) it is not the individual Israelite but the whole people that is called ’son (or sons)’ of God (Ex: 4 z z J Is. 12 Hos. 1 1 1 , etc.), so also God is called ‘father’ not of the individual Israelites but of the whole people. Moreover, the context of such passages as Dt. 326 Is. 6 4 7 [8] Jer. 31 g Mal. 1 6 210 shows that in the name ’father’ what is chiefly thought of is the formation of the nation-;.e., its elevation to its historical position. Only in Is. 63 16 is there at the same time a n allusion to the redemptive acts of Yahwk, to his fatherly care for his people, whilst in Jer. 3 4 x 9 ‘father’ is used as a sort of name of endearment. The only reference to an individual relation is to be found in z S. 7 14 (see above ; and cp Ps. 8927[26], likewise with reference to the theocratic king). The thought of the inexhaustible fatherly compassion which is the significant idea in the name father in the NT,appears in the O T only in Ps. 6 8 6 [5] and 103 13, and in both places merely by way of simile.

i. Concordances and Dictionanis.-For the Hebrew text Mandelkern’s Concordance (Brecher’s Concordnntire Nominum

(Ti5$).

effected by the title ab, ‘ Father.’

Propniorum Frankfort a M. 1876, is 126. Bibliography. very defectbe) ; Gesenius, Thesaurus;

Brown ~ Driver ~ Briggs, Hedr. Lex. : and (for post-biblical Jewish names) Levy, Neuhehr. WbrtLrbuch. For the Greekversions and Greekapocrypha Hatchand Redpath‘s Concord. i!oSe& (Supplement) ; for the EV Strong’sExhaustiw Concordance.

ii. Text.-This important part of the subject has never been systematically treated, and as a rule is neglected or indifferently handled in commentaries; it receives much attention in many of the individual articles in this work : see also Lists and Notes in HPN, pp. 277-313. and Gray’s article in jQR, 1901, pp. 375-391. Smend, Die Listen d. BB. Esra u. Neh. (1881); Marquart: Fund. (1896), pp. 10.26. On the prefixes in‘ and 1, see Bonk, ZATW 11 1 2 4 - 1 6

iii. Interp&t&!ion and usage. -Lagarde, OS (including Jerome’s Li6erinter~retationis h h 7 . nominum): M. Hiller,Ono- masticum Sacrum (c. 1000 pp. ; Tiibingen 1706): Nestle, Eig. (1876): GrayJtudiesinHe67. PropPrNames (1896): Kerher, Die reZigionsResclrichtliche Bedeutung der heb. Eigennamen (I 897). For later Jewish names, see Zunz, Nanzen der juden (1837) reprinted in Gesammeltr Schrifien 2 1-82 and H. P. Chajes B e i t r i p ZUT Nordsem. Onomatolo& (rgw). For discussion; of details, the reader may consult the separate s ecial articles in the present work, not neglecting the references ;g and the works of Nestle and Gray. Here it may suffice to mention one or two of the more important discussions in periodicals (chiefly jQR, IR.4S,jBLit. and especially ZDMG, ZATIV) prior to the latest of these Dublications and to some subsequent contributions in Rom. 9 29 Jas. 54) @ retains [r<prosl XaPw.9. 1: occprs [or the first time ahsolutely as a proper name (i.e., ignoring its dependence as properly a genitive) in the Sibyl (1 304): In the so-called Ophite Gnosa, Sabaoth is one of the emanations from the world fashioner, Jaldabaoth. 1 In the other Greek versions it is lip^^ T ~ ) Y r ~ p a n i v - i n

what sense is doubtful, but perhaps looking hack to the mparrd roi o6pavoii of @.

2 [It is hoped that when the present work is finished, the reader will have before him a more complete and up-to-date survey both of the material at our disposal for solvinq the problems of names and of the possible solutions of those problems :han can be found elsewhere, mainly through the co-operation ,f scholars of different sections of the critical school. ?’he :reatest difficulty has been the backwardness of textual criticism see TEXT AND VERSIONS), which has inevitably affected all the :urrent treatises hearing on names. The thorough criticism to which in this work the text has been subjected has often led to .he adoption of new views of some importance, which, with all ieductions for possible errors, justify the editors in claiming ha t here, as elsewhere, they have been able to carry the subject it any rate ‘a little beyond the point hitherto reached in print’ Preface to vol. i., p. r r ) . - E ~ . l

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