Name: 8 definitions

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Name means something in Christianity, Buddhism, Pali, biology. If you want to know the exact meaning, history, etymology or translation of this term then check out the descriptions on this page. On this page you will also find search and cross-referencing tools.

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In Christianity

General definition (in Christianity)

: archive.org: Smith's Bible Dictionary

Names refers to:鈥�

1) Names of places .鈥擳hese may be divided into two general classes鈥攄escriptive and historical. The former are such as mark some peculiarity of the locality, usually a natural one, e.g. Sharon, 鈥減lain鈥� Gibeah, 鈥渉ill;鈥� Pisgah. 鈥渉eight.鈥� Of the second class of local names, some were given in honor of individual men, e.g. the city Enoch (Genesis 4:17) etc. More commonly, however, such names were given to perpetuate that memory of some important historic occurrence. Bethel perpetuated through all Jewish history the early revelations of God to Jacob. (Genesis 28:19; 35:15) So Jehovah-jireh, (Genesis 22:14) Mahanaim, (Genesis 32:2) Peniel etc. In forming compounds to serve as names of towns or other localities, some of the most common terms employed were Kir, a 鈥渨all鈥� or 鈥渇ortress;鈥� Kirjath, 鈥渃ity;鈥� En, 鈥渇ountain;鈥� Beer, 鈥渁 well,鈥� etc. The names of countries were almost universally derived from the name of the first settlers or earliest historic population.

2) Names of persons.鈥擜mong the Hebrews each person received hut a single name. In the case of boys this was conferred upon the eighth day, in connection with the rite of circumcision. (Luke 1:59) comp. Genesis17:5-14 To distinguish an individual from others of the same name it was customary to add to his own proper name that of his father or ancestors. Sometimes the mother鈥檚 was used instead. Simple names in Hebrew, as in all languages, were largely borrowed from nature; e.g. Deborah, 鈥渂ee;鈥� Tamar, 鈥渁 palm tree;鈥� Jonah, 鈥渄ove.鈥� Many names of women were derived from those of men by change of termination; e.g. Hammelech. 鈥渢he king;鈥� Harnmoleketh, 鈥渢he queen.鈥� The majority of compound names have special religious or social significance being compounded either (1) with terms denoting relationship, as Abi or Ab father, as Abihud, 鈥渇ather of praise,鈥� Abimelech 鈥渇ather of the king;鈥� Ben son, as Benoni, 鈥渟on of my sorrow,鈥� Benjamin, 鈥渟on of the right hand;鈥� or (2) nouns denoting natural life, as am, 鈥減eople,鈥� melech 鈥渒ing;鈥� or (3) with names of God and Jah or Ja, shortened from 鈥淛ehovah.鈥� As outside the circle of Revelation, particularly among the Oriental nations, it is customary to mark one鈥檚 entrance into a new relation by a new name, in which case the acceptance of the new name involves the acknowledgment of the sovereignty of the name giver, so the importance and new sphere assigned to the organs of Revelation in God鈥檚 kingdom are frequently indicated by a change of name. Examples of this are Abraham, (Genesis 17:5) Sarah, (Genesis 17:15) Israel, as the designation of the spiritual character in place of Jacob, which designated the natural character. (Genesis 32:28)

: archive.org: Nave's Topical Bible

Name definition and references: 鈥揤alue of a good Proverbs 22:1; Ecclesiastes 7:1
鈥揂 new name given to persons who have spiritual adoption Isaiah 62:2
鈥揟o Abraham Genesis 17:5
鈥揝补谤补丑 Genesis 17:15
鈥揓补肠辞产 Genesis 32:28
鈥扬补耻濒 Acts 13:9
鈥揑ntercessional influence of the name of Jesus, for his people Nahum 1
鈥揝别别 Jesus, In His Name
鈥�Symbolical Hosea 1:3,4,6,9; 2:1

: archive.org: Fausset's Bible Dictionary

Name refers to:鈥擨n the Bible expressing the nature or relation for the most part. According as man has departed more and more from the primitive truth, the connection between names and things has become more arbitrary. In Genesis on the contrary the names are nearly all significant. Adam's naming the animals implies at once his power of speech, distinguishing him above them, and his knowledge of their characteristics as enabling him to suit the name to the nature. God, in calling His people into new and close relationship with Himself, gives them a new name. Abram becomes Abraham; Sarai, Sarah; Jacob, Israel. (See ABRAM; JACOB; ISRAEL.) So the name was given the child at the time of circumcision, because then he enters into a new covenant relationship to God (Luke 1:59; Luke 2:21). So spiritually in the highest sense God's giving a new name implies His giving a new nature; Revelation 2:17; Revelation 3:12, Christ will give some new revelation ("new name") of Himself hereafter to His saints, which they alone are capable of receiving, when He and they with Him shall take the kingdom.

Christians receive their new name at baptism, indicating their new relation. They are "baptized into (eis onoma ) the name of (the revealed nature, 2 Peter 1:4, into living union with) the Father, Son, and Holy Spirit" in their manifested relations and offices toward us (Matthew 28:19). In Isaiah 65:15, "ye shall leave your name for a curse unto My chosen, for the Lord shall call His servants by another name": instead of a "curse," as the name of Jew had been, the elect Jews shall have a new name, God's delight, "Hephzibah," and married to Him, "Beulah," instead of "forsaken" and "widow" (Isaiah 62:2-4). The "name" of Jehovah is His revealed character toward us. Exodus 34:5-7; "Jehovah proclaimed the name of Jehovah ... Jehovah Εlohim , merciful and gracious," etc. So Messiah, Jesus, Immanuel, the Word, indicate His manifested relations to us in redemption (Revelation 19:13); also Isaiah 9:6, "His name shall be called Wonderful," etc. (1 Timothy 6:1; John 17:6; John 17:26; Psalms 22:22). Also His gracious and glorious attributes revealed in creation and providence (Psalms 8:1; Psalms 20:1; Psalms 20:7). Authority (Acts 4:7). Profession of Christianity (Revelation 2:13). Manifested glory (Philippians 2:9).

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: archive.org: Hastings' Dictionary of the Bible

1) Name refers to:鈥�1. The names of God.See God, p. 299 f.

2. Personal names.From the earliest times the name given to a child was supposed to indicate some characteristic of the person; of the circumstances, trivial or momentous, connected with his or her birth; of the hopes, beliefs, or feelings of the parents. This is evident from the etymologies ( Genesis 21:3; Genesis 21:6; Genesis 27:36 , Exodus 2:10 , 1聽Samuel 4:21; 1聽Samuel 25:25 etc.), not always reliable, but testifying to the impression that name and facts should correspond. There are many indications of the persistence of this idea. For instance, there is the frequency of names denoting personal qualities, Adin, Amasai, Jaddua, Korah, Solomon , etc.; or pointing to occupations, Asa, Sophereth , etc. Again, an Isaiah ( Isaiah 7:3; Isaiah 8:3 ) or a Hosea ( Hosea 2:4; Hosea 2:8-9 ) is quite ready to bestow symbolical names on his children; a Jeremiah ( Jeremiah 20:3 ) predicts the change from Pashhur to Magor-missabib , because the latter will more accurately correspond to the surroundings; and the same prophet sums up all his hopes for the future in the title which he bestows on the Messianic King and the holy city ( Jeremiah 23:6; Jeremiah 33:16; cf. Revelation 19:13 ). The new name promised to the faithful ( Revelation 2:17 ) corresponds to the fresh glory bestowed on him, which differs in each recipient and is known only to himself ( Revelation 14:1 ).

Analogous convictions prevailed among other Eastern nations.

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2) Names refers to:鈥�1. The names of God.See God, p. 299 f.

Analogous convictions prevailed among other Eastern nations. Nomen et omen was an influential conception. When a man was wanted to milk a camel, Mohammed disqualified one applicant after another till a man came whose name meant 鈥楲ong Life鈥�; if one of his converts was called 鈥楻ough,鈥� he called him 鈥楽mooth鈥�; he was even guided in his strategy by the names of the places en route (Margoliouth, Mohammed , p. 61 f.).

Generally the name was fixed immediately alter birth, as it still is with the Arabs. The mother usually exercised this privilege (Genesis 4:25; Genesis 19:37 f., Genesis 29:32 ff., Genesis 30:6 ff., Genesis 30:18 ff., Genesis 35:18 , 1Sa 1:20; 1聽Samuel 4:21 , Isaiah 7:14 ), sometimes the father ( Genesis 4:26; Genesis 16:15; Genesis 17:19; Genesis 21:3 , Exo 2:22 , 2聽Samuel 12:24 , Hosea 1:4 ff.), occasionally other interested persons ( Ruth 4:17 , Luke 1:57-68 ). Some names were bestowed indifferently on men and women: Abiah , ( 1聽Kings 14:31 , 1聽Chronicles 2:24 ); Abihail ( Numbers 3:25 , 1聽Chronicles 2:29 ); Zibiah ( 2聽Kings 12:2 , 1聽Chronicles 8:9 ).

Beginning at a fairly early date, there are a moderate number of names derived from the vegetable world: Elah (鈥榯别谤别产颈苍迟丑鈥�), Zuph (鈥荣别诲驳别鈥�), Tamar (鈥榩alm-tree鈥�), etc. The majority, however, belong to more recent documents: Asnah (鈥榖谤补尘产濒别鈥�), Coz (鈥榯丑辞谤苍鈥�), Hadassah (鈥榤测谤迟濒别鈥�), Susannah (鈥榣颈濒测鈥�), Shamir (鈥榯丑辞谤苍鈥�), etc. Other natural objects are also drawn upon: Geshem (鈥榬补颈苍鈥�), Barak (鈥榣ightning鈥�), etc.; curiously enough, Jorah (鈥榓耻迟耻尘苍-谤补颈苍,鈥� Ezra 2:16 ) is identical with Hariph (鈥榓耻迟耻尘苍,鈥� Nehemiah 7:24 ). A few, of peculiarly difficult interpretation, point to family relationships: Ahab = 鈥榝ather鈥檚 brother,鈥� but the question is whether it signifies 鈥榰ncle鈥� or whether it is an indication that the child closely resembles his father or is to be as a brother to him. Ahban = 鈥榖rother is son,鈥� Ahiam = 鈥榓 maternal uncle,鈥� belong to this class. But Moses , if, as is most probable, of Egyptian origin and signifying 鈥榮on,鈥� is a shortened form of a theophorous name; cf. Moses, ad init .

Names which have a religious import are more characteristic of the Semite races than of ours, and this is especially true of the Israelites all through their national life. A certain number of those found in the OT have heathen associations: Anath (transferred to a man from a well-known goddess worshipped in Syria, etc.), Ahishahar (鈥楽hahar [ i.e . 鈥楧awn鈥橾 is brother鈥�), Baal ( 1聽Chronicles 5:5; 1聽Chronicles 8:30 ), Bildad ( Job 2:11 ), Balaam, Obed-edom (鈥榮ervant of [the god] Edom鈥�), Reu and Reuel ( Genesis 11:18 , Exodus 2:18 ). Among the earliest clan names are those of animals: Rachel (鈥榚飞别鈥�), Hamor (鈥榓蝉蝉鈥�), Caleb (鈥榙og鈥�), etc. This may well be a survival from a pre-historic age of totemism. In David鈥檚 day we find individuals, possibly members of such clans, called Eglah (鈥榗补濒蹿鈥�), Laish (鈥榣颈辞苍鈥�), Bichri (from becher , 鈥榓 young camel鈥�). And the curious recrudescence of words of this class in and about the reign of Josiah ( Huldah , 鈥榳easel,鈥� Shaphan , 鈥榬ock-badger,鈥� etc.), might be accounted for on the supposition that animal-worship had considerable vogue during that age of religious syncretism (cf. Ezekiel 8:10-12 ). Names like Hezir (鈥荣飞颈苍别鈥�), Achbor (鈥榤辞耻蝉别鈥�), Parosh (鈥榝lea鈥�) favour this explanation. At the same time, it must be admitted that animal-names were in many instances bestowed as terms of endearment, or as expressions of a wish that the child might have swiftness, strength, gracefulness, or whatever might be the creature鈥檚 peculiar quality.

There is an important class of compounds in which relationship originally conceived as physical with the god of the nation or clan is asserted: Ammiel (鈥榢insman is El鈥�), Abijah (鈥榝ather is Jah鈥�), Ahijah (鈥榖rother is Jah鈥�). These compounds ceased to be formed long before the Exile, owing, no doubt, to the sense that they infringed on the Divine dignity. Others now appear, containing an element which referred to the Divine sovereignty: Adonijah (鈥楯ah is lord,鈥� like the Ph脜鈥渘. Adoneshmun , 鈥楨shmun is lord鈥�), Malchiah (鈥楯ah is king鈥�), Baaliah (鈥楯ah is baal 鈥� [or 鈥榣ord鈥橾). Turning now to the two great groups in which El or Jahweh forms part of the name, it is to be noted that the former had the first run of popularity. From David until after the Exile, Jah, Je , or Jeho is more common. From the 7th cent. b.c. onwards El is seen to be recovering its ground. Altogether there are 135 names in El , and, according to Gray ( HPN [Note: PN Hebrew Proper Names.] , p. 163), 157 in one of the abbreviations of Jahweh [Jastrow ( ZATW [Note: ATW Zeitschrift far die Alttest. Wissenschaft.] xvi. p. 2) has sought to reduce the latter number to about 80]. Abbreviations of both these classes are fairly common: Abi , for Abijah; Palti , for Paltiel; Nathan , for Jonathan or Nathanael , etc. The nations which were related to the Hebrews acknowledged or invoked their gods in the same fashion: Babylonian and Assyrian proper names containing the elements, Bel, Asshur, Nebo, Merodach , etc.; Ph脜鈥渘ician having Ashtoreth, Bel, Eshmun, Melech , etc.; Aramaic Hadad, Rimmon , etc.; Palmyrene, Sabaean, and Nabataean exhihit the same features.

Special mention ought perhaps to be made of the curious words found in the Books of Chronicles. Ewald observes that they remind us of the nomenclature affected by the English Puritans of the 17th century. They were meant to express the religious sentiments of the Chronicler and those like-minded. Thus we have Jushab-hesed (鈥榢indness is requited鈥�), Tob-adonijah (鈥榞ood is the Lord Jahweh鈥�), Elioenai (鈥榯o Jahweh are mine eyes鈥�), Hazzelelponi (鈥楪ive shade, Thou who turnest to me鈥�; cf. the Assyr. [Note: Assyrian.] 笔补苍-叠脙搂濒-补诲补驳补濒 [鈥業 look to Bel鈥橾 and Pan-Asshur-lamur [鈥業 will look to Asshur鈥橾). But the climax is reached in 1聽Chronicles 25:4 , where, with very slight alteration, the list which begins with Hananiah reads, 鈥楤e gracious unto me, Jahweh! Be gracious unto me! Thou art my God! Thou hast given great and exalted help to him who sat in hardship. Thou hast given judgments in multitudes and abundance.鈥� These phenomena differ from the Shear-jashub and Maher-shalal-hash-baz of Isaiah, in that the latter were formed for the express purpose of symbolical prediction. We have, however, something resembling them in other late documents. P [Note: Priestly Narrative.] gives us Bezalel (鈥榠n the shadow of God鈥�; cf. Bab. [Note: Babylonian.] 滨苍补-蝉颈濒濒颈-叠脙搂濒 , 鈥榰nder the protection of Bel鈥�), Exodus 31:2 , and Lael (鈥榯o God鈥�; cf. Bab. [Note: Babylonian.] 厂丑补-叠脙搂濒-补迟-迟补 , 鈥榯hou belongest to Bel鈥�), Numbers 3:24 . And Nehemiah 3:6 has Besodeiah (鈥榠n the counsel of God鈥�).

From about the close of the 4th cent. b.c. it was a common practice to call children after their relatives (Luke 1:59-61 ). When we read such a list as this: Hillel, Simon, Gamaliel, Simon, Gamaliel, Simon, Judah, Gamaliel, Judah , we get the impression that the grandfather鈥檚 name was more often adopted than the father鈥檚 (cf. To 1:9, Luke 1:59; Jos. [Note: Josephus.] Ant . XIV. i. 3, BJ v. xi i. 21). To the same period belong the Aramaic names Martha, Tabitha, Meshezabel (Bab. [Note: Babylonian.] Mushizib-ilu ), and those with the prefix bar , of which we have many examples in the NT. Foreign names abound in Josephus, the Apocrypha, and the NT. In some instances a person has two separate designations: Alcimus, Jacimus; John, Gaddis; Diodotus, Tryphon , etc. 鈥楽aul, who is called Paul鈥� ( Acts 13:9 ), is a typical case. In some of the examples the reason for the second choice is obscure; in others there is an obvious similarity of sound or meaning. Double names were now frequent: Judas Maccab脜鈥渦s, Simon Zelotes , etc. Non-Jewish names were substituted for Jewish: Jason for Jesus; Simon for Simeon (Deissmann, Bible Studies , p. 315, note).

After the birth of a son an Arab father will adopt an honorific name ( kunya ). If he had been called Abdallah , he is henceforth Abu Omar , or the like. There is no trace of this custom in Heb. family life, but the idea of a distinguishing and honourable surname is not altogether wanting; see Isaiah 44:5; Isaiah 45:4 , Job 32:21 , and some of the familiar double names. It is also possible that the Heb. original of Sir 44:23 signified 鈥業 gave him the surname Birthright.鈥� And the sense of Sir 47:6 is 鈥楾hey gave him the surname The Ten Thousand.鈥�

3. Place Names.The majority of these were no doubt fixed by the tribes whom the Hebrews dispossessed. From their great antiquity and the alterations to which they have been subjected, it is sometimes impossible to determine the meaning. Many places, however, got their designation from a salient natural feature, a well ( beer ), a fountain ( en , in En-gedi ), a meadow ( abel ), a vineyard ( karmel ), woods ( jearim ), in Kirath-jearim ), a hill ( Gibeah, Gibeon, Ramah ), trees ( Bethphage, Bethtappuah, Anab, Abel-hasshittim, Elah, Allon-bacuth ); from some circumstance belonging to the history or legends of the locality, an encampment ( Mahanaim ), a watch-tower ( Migdal, Megiddo, Mizpah ), a village ( Hazer ), a temporary abode of shepherds ( Succoth ), a place of refuge ( Adullam ), a vision ( Bcer-lahai-roi ); from the clan which dwelt there ( Samaria ). Of the fifty-three names of animals in Gray鈥檚 list (pp. 88 96), twenty-four are applied to towns or districts. On the totem-theory this would mean that the clan bestowed the name of its totem-animal on the place of its abode. Other names evidently imply the existence of local sanctuaries, some of which must have been pre-Israelite: Beth-anath, Anathoth, Bethel, Gilgal, Kedesh-naphtali, Migdal-el, Migdal-gad, Neiel, Penuel, Beth-shemesh . Almost all the compounds with Baal belong to this class: Baal-beer , Bamoth-baal , B.-dagon , B.-hamon , B.-hazor , B.-meon , B.-perazim , B.-sha isha , B.-tamar . One, Baal-judah (the correct reading of 2聽Samuel 6:2; cf. 1聽Chronicles 13:6 ), is clearly of Heb. origin, Baal here being a name for Jahweh. Special interest attaches to the names of two clans in the S. and centre of Palestine, Jacob-el and Joseph-el , mentioned by Thothmes iii. ( c . 1500 b.c.) in his inscription at Thebes. Corresponding with these forms are Israel, Ishmael, Jezreel, Jabneel, Jiphthah-el, Jekabzeel, Joktheel , in the OT. The el of the termination was the local deity, invoked (Gray, p. 214 ff.), or declared to have conferred some boon on his worshippers (Meyer, ZATW [Note: ATW Zeitschrift far die Alttest. Wissenschaft.] , 1886, p. 5).

J. Taylor.

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Search found 664 books and stories containing Name, N膩me, Namu-a-eyya, Namu-a-mi, Names, The name; (plurals include: Names, N膩mes, eyyas, mis, Nameses, The names). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Text 1 < [Chapter 2 - Dvit墨ya-y膩ma-s膩dhana (Pr膩ta岣�-k膩l墨ya-bhajana)]

Text 4 < [Chapter 2 - Dvit墨ya-y膩ma-s膩dhana (Pr膩ta岣�-k膩l墨ya-bhajana)]

Text 34 < [Chapter 1 - Prathama-y膩ma-s膩dhana (Ni艣膩nta-bhajana鈥撆況addh膩)]

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Verse 2.31 < [Section X - The 鈥楴aming Ceremony鈥� (n膩madheya)]

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