1. Names are designed to distinguish objects, and originally expressed the distinct impressions which objects made upon, or the special relations in which they stood to the person. Thus God brought the beasts to Adam, and from the impression they make upon him he assigns names to them (Gen. 2:19). Some names were given prophetically, as the name of Jesus, the Saviour (Matt. 1:21 ). Often the name of a natural object was given to a child as Jonah (dove); Tamar (palm tree); Tabitha (gazelle). Sometimes a name preserved the memory of a national event, as Ichabod (I Sam. 4:21). From a comparison of the roots of many names with the same roots in the cognate dialects it is evident the Hebrew was in early days much more closely allied to Arabic than when it became a literary tongue. Much use might be made of the study of Hebrew proper names for the better understanding of the history of that people.

2. Play on. The Israelites were very fond of playing on names. The name to them was a sign of something quite sensous and outward. Hence names rarely became hereditary in Hebrew; they still retained their significance, being proper personal names, very seldom passing into the unmeaning surname. They generally expressed some personal characteristic, some incident connected with the birth, some hope or wish or prayer of the parent; and henceforth the child embodied it, and for the parents' sake felt it like a personal vow, and made his life an effort to realize it. This tendency to play on names and find analogies or contrasts in them is seen throughout the Bible (see Ruth 1:20; 1 Sam. 25:3, 25; Rom. 9:6). So we have "Dan (judge) shall judge his people" (Gen. 49:16), and many other instances.

3. Personal names. These may be divided into two classes: those given at birth; those imposed in after life. (1) Those given at birth. At such times the slightest event was considered to be of importance - a chance word, a sly intimation by the gossip at the bedside, a pious or hopeful ejaculation by the mother; and, where names were sought for, any well-omened word was hastily seized and attached to the newcomer. Sometimes the name would express the time of birth, e. g., Shaharayim (the dawn), Hodesh (the new moon); sometimes the place, as Zerubbabel (born in Babylon). The condition of the mother is often indicated; thus Rachel dying in childbirth named her son Benoni (son of my pain), while Leah (exhausted) and Mahli (sick) are names that hint much weakness, if not death. Sometimes the name indicates a peculiarity of the child, as Esau (hairy), Edom (red), Korah (bald). Or the feeling of the parent found expression - Eve called her first born Cain (acquisition), but she came to know that a mother's feelings are made up more of sadness than of joy, and so she called her second son Abel (vanity). The strong affection of Hebrew women for their children is sometimes shown in the names they gave to their children, e. g., Adah (ornament), Peninnah (pearl), Rachel (dove), Susanna (lilies), etc. Religious names were frequently given, the most simple being expressive of thanks to God for the gift of a child, as Mahalaleel (praise to God); of wonder at God's liberality, Zabdiel (bountifully given), Zechariah (God has remembered). Again a name may express some great longing of the parent; so Rachel named her first son Joseph (adding, i. c., may God add to me another child); or resignation and trust, as Elioenia (toward _7ehovah are my eyes). The name was generally given by the parents, but sometimes a number of their kinsmen and friends would agree in bestowing one (Ruth 4:17; Luke 1:59). (2) Change of name. Not seldom the name given at birth was changed for a new one, or at first added to the original name, and gradually took its place. Thus Abram's name was changed to Abraham (q. v.) when he renewed his covenant with Jehovah (Gen. 17:5); .' Jacob (the supplanter) became Israel (prince) after his successful struggle with the angel (Gen. 32:28). Princes often changed their names on their accession to the throne (II Kings 23:34; 24:17). This was also done in the case of private persons on entering upon public duties of importance (Num. 13:16; comp. John 1:42; Acts 4:36). So the prophet Nathan, on assuming the charge of Solomon's education, gave him the name jedidiah (11 Sam. 12:25). Children frequently received names expressive of relationship, as Abimelech (father of the king); or some one of the several divine names is coupled in the same manner with another element, as Nathaneel, with the divine name El ' or Jonathan, with the divine name Jehovah (contracted _7o) and the verb gave. The word El enters very early into the composition of names, while those compounded with the name Jehovah do not appear till the Mosaic era; and not till the time of Samuel are names compounded with this name of God common.

4. Figurative. The name in Hebrew is sometimes used to signify the collected attributes or characteristics of the object named. This is particularly the case with the divine name (Exod. 34:5). Our Lord says, "I have manifested thy name," etc. (John 17:6), where name embraces the whole divine nature revealed by the Son. The expression "name of God" indicates the entire administration of God, by which he reveals himself and his attributes to men; the glory and power of God displayed in nature (Psa. 8: 1 ); God's revelation of himself to his people (Zech. 10:12); and when God announces his mighty presence it is said, "Thy name is near" (Psa. 75:1). In the New Testament the expression "the name of Christ" refers to all that Jesus is to men (Luke 24:47; Acts 9:15); "to believe in the name of Christ" (John 1:12), "saved by his name" (Acts 4:12), "to have life through his name" (John 20:31 ) all refer to the saving and lifegiving power in Christ, which is communicated to the believer. The expression "Let everyone that nameth the name of Christ" (II Tim. 2:19) means everyone that acknowledges him to be what his name means, the Lord.

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