name Summary and Overview

NAME . Gen 2:19. A name is a word by which a thing, or more especially a person, is made known. The names of places and of persons in the Bible have for the most part, if not all of them, a special significance. As now, so then, children received their names either directly at birth (as Benjamin, Gen 35:18) or later, as at circumcision, Luke 1:59, and at the selection of the mother (as Joseph, Gen 30:24, and Samuel, 1 Sam 1:20), or that of the father (Gershom, Ex 2:22). The names were given in allusion to some circumstance at the birth (Benoni, Gen 35:18; Pharez, Gen 38:29), or to some event prior to it (Samuel, 1 Sam 1:20), or to some condition or appearance of the body (Esau, Gen 25:25), or to some hope (Joseph, Gen 30:24), etc. [image -3, -18, 274, 455, 19503] Naln, Little Hermon on the right The same is true for localities. Bethel, Peniel, Gen 32:30, Mahanaim, Gen 32:2, etc., recalled historical events. The names of persons were not infrequently changed - Benoni to Benjamin, Gen 35:18, Abram to Abraham, Gen 17:5, Jacob to Israel, Gen 32:28, Solomon to Jedidiah. 2 Sam 12:25, etc. The name is also sometimes emphasized as the true indication of character or of the person's circumstances. Abigail thus emphasizes her husband's name, Nabal ("fool"), 1 Sam 25:25; Esau, Jacob's ("supplanter"), Gen 27:36; Naomi, her own ("my delight"). Ruth 1:20. There are some words which appear more frequently in compounds of proper names than others, and to which we will refer in passing. Beer means "well" (Beersheba, "well of the oath," Gen 21:31); Beth means "house" (Bethlehem, "house of bread"); En means "fountain" (En-gedi, "fountain of the kid"); El means "God" (Samuel, "asked of God," 1 Sam 1:20; Elisha, "God is salvation"). On the other hand, Bath means "daughter" (Bathsheba), while Ben and Bar mean "son" (Benjamin, Barjonas). The Name of God was held in a peculiar reverence. To such an extent of superstition is this carried that the modern Jews never pronounce the word "Jehovah," it being considered too sacred. In reading the O.T. they substitute "Adonai" for it. They misunderstand the passage in Lev 24:16, which forbids the cursing use of "Jehovah," as forbidding the mere naming. An abuse of the name of God is expressly forbidden in the Decalogue. Ex 20:7; Lev 18:21. In the N.T. miracles are performed in the name of Jesus, Acts 3:6; 1 John 4:10, and they who are baptized are baptized in the name of the Trinity. Matt 28:19. The two special terms used for God by the Hebrews were "Elohim" and "Jehovah" (or "Javeh"). The first contains an allusion to majesty and power; the second refers to God's absolute existence, his eternity and unchangeableness, and means "I am." Ex 3:14. God had not been known by this name to Abraham, Isaac, or Jacob. Ex 6:3. The many names used of our Lord are all highly significant. Emmanuel ("God with us") points to his incarnation; Jesus ("Saviour") to his mission of salvation; Christ ("Anointed") to his appointment as the promised Messiah; Son of Man to his humility; Son of God to his divine origin and character. Amongst the many other names and titles of Christ are Shiloh. Gen 49:10, the Wonderful, etc., Isa 9:6, Prophet, High Priest, King, the Word, John 1:1, etc.

In the Bible expressing the nature or relation for the most part. According as man has departed more and more from the primitive truth, the connection between names and things has become more arbitrary. In Genesis on the contrary the names are nearly all significant. Adam's naming the animals implies at once his power of speech, distinguishing him above them, and his knowledge of their characteristics as enabling him to suit the name to the nature. God, in calling His people into new and close relationship with Himself, gives them a new name. Abram becomes Abraham; Sarai, Sarah; Jacob, Israel. (See ABRAM; JACOB; ISRAEL.) So the name was given the child at the time of circumcision, because then he enters into a new covenant relationship to God (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 Elohim, 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; Psalm 22:22). Also His gracious and glorious attributes revealed in creation and providence (Psalm 8:1; Psalm 20:1; Psalm 20:7). Authority (Acts 4:7). Profession of Christianity (Revelation 2:13). Manifested glory (Philemon 2:9). (See GO)