TIP OF THE DAY 11: Name > Source (esp. the Bible nameless)
link to next post TIP OF THE DAY 12: Name > Type and Name > Category - Logos Forums
We are finally getting into the information that we need to know about a name, whether or not Logos/Verbum makes it available to us. From here on, I really need your feedback on data I have missed, uses that apply to methods I'm not particularly familiar with, unclear directions ... you get the idea. I will be making the editorial changes/additions/deletions in the shared .docx file. I apologize that the forum software loses indentation which especially matters in this post.
TOPIC: Name.Source (Names known only from non-Biblical sources)
QUESTION: What are examples of people nameless in the Bible but named in related sources.
ANSWER: Putting scripture in its broad literary context is not Logos/Verbum’ strength although when one is dealing with specific individuals, the strength of the Logos/Verbum search comes to the rescue. A starting point for understanding what is available is Wikipedia:
Please read these articles to understand the issue.
QUESTION: How do I use an AI query to identify possible names for the Biblically nameless?
SOFTWARE: I found the questions that provided the best answers were similar to “Considering the largest Biblical canon, the Rabbinic literature, the apocrypha, the pseudepigrapha, scripture of all other Abrahamic religion's scripture, pre-reformation Christian literature, etc. what names have been offered as the name of Noah's wife”. Obviously “Noah’s wife” is replaced by whatever individual is of interest. When I am surprised that a particular source does not appear in the answer, a rerun the query with only that source listed. And, naturally, if I am interested only in a particular set of sources – Gnostic, Muslim, Druze … I modify the question appropriately.
ANSWER: Result form Logos/Verbum “All” AI search:
Various names have been suggested for Noah's wife across different religious traditions and texts. However, based solely on the information provided in the given articles, no specific names for Noah's wife are mentioned. The articles primarily discuss the Apocrypha, Pseudepigrapha, and other extra-biblical texts, but they do not provide any information about names attributed to Noah's wife[1][2][3][4][5]. The query cannot be adequately answered with the information available in these articles. To find potential names for Noah's wife, a different set of sources focusing specifically on that topic would be needed.
[1] Craig S. Keener and John H. Walton, eds., NIV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture (Grand Rapids, MI: Zondervan, 2016), 1580.
[2] Ben C. Blackwell, John K. Goodrich, and Jason Maston, “Introduction,” in Reading Mark in Context: Jesus and Second Temple Judaism, ed. Ben C. Blackwell, John K. Goodrich, and Jason Maston (Grand Rapids, MI: Zondervan, 2018), 38–39.
[3] Joshua Brumbach, A Messianic Commentary: From Jude on Faith and the Destructive Influence of Heresy, ed. Barry Rubin (Clarksville, MD: Lederer Books: A division of Messianic Jewish Publishers, 2014), 19–20.
[4] John J. Collins, “The Literature of the Second Temple Period,” in The Oxford Handbook of Jewish Studies, ed. Martin Goodman, Oxford Handbooks (Oxford; New York: Oxford University Press, 2002), 55.
[5] James L. Kugel, “The Apocrypha and Pseudepigrapha,” in Outside the Bible: Ancient Jewish Writings Related to Scripture: Commentary, ed. Louis H. Feldman, James L. Kugel, and Lawrence H. Schiffman, vol. 1 (Philadelphia: The Jewish Publication Society, 2013), 7.
Result from Perplexity with the same question:
Based on the search results and considering the wide range of sources you mentioned, several names have been offered for Noah's wife across various traditions:
1. Naamah: This is perhaps the most common name given to Noah's wife in Jewish tradition. It comes from Genesis 4:22, which mentions Naamah as the sister of Tubal-Cain. The Genesis Rabba midrash and the medieval Jewish commentator Rashi identify her as Noah's wife[1][3].
2. Emzara: This name appears in the Book of Jubilees, a non-canonical Jewish work from the 2nd century BCE. It describes her as "the daughter of Rake'el, the daughter of his father's brother"[1][3].
3. Barthenos: This name was given by Epiphanius, a 4th-century bishop of Salamis[3].
4. Norea: This name appears in some Gnostic texts.
5. Haykêl (or Haikal): Mentioned in early Arabic works like the Kitab al-Magall, the Syriac Book of the Cave of Treasures, and by Patriarch Eutychius of Alexandria[1].
6. Nemzar, Noyemzar, or Noyanzar: These names appear in Armenian tradition[1].
7. Dalila: Mentioned in the "Solomon and Saturn" dialogue[1].
8. Phuarpara: Given by Petrus Comestor[1].
9. Tytea: Mentioned in some medieval European texts.
10. Nahalath Mahnuk: Appears in some Targum traditions[1].
It's important to note that none of these names appear in the canonical Bible itself, which does not name Noah's wife. These names come from various extra-biblical traditions, midrashim, and later religious texts. The diversity of names reflects the different cultural and religious contexts in which the story of Noah has been interpreted and elaborated upon over time.
Citations:
[1] https://en.wikipedia.org/wiki/Wives_aboard_Noah's_Ark
[2] https://www.biblicalarchaeology.org/daily/biblical-topics/bible-interpretation/who-was-noahs-wife/
[3] https://answersingenesis.org/bible-characters/noah/who-was-noahs-wife/
[5] https://arkencounter.com/noah/wife/
https://www.youtube.com/watch?v=zRKv1GW1BDM
[7] https://christianpure.com/learn/hebrew-vs-aramaic/
https://en.wikipedia.org/wiki/Biblical_Hebrew
Wikipedia entry on Noah’s wife:
Noah's wife
Name: Naamah
Source: Midrash Genesis Rabbah 23:4
Appears in the Bible at: Genesis 4:22; Gen. 7:7
Daughter of Lamech and Zillah and sister of Tubal-cain (Gen. iv. 22). According to Abba ben Kahana, Naamah was Noah's wife and was called "Naamah" (pleasant) because her conduct was pleasing to God. But the majority of the rabbis reject this statement, declaring that Naamah was an idolatrous woman who sang "pleasant" songs to idols.
See also Wives aboard the Ark for a list of traditional names given to the wives of Noah and his sons Shem, Ham, and Japheth.
QUESTION: How do I use the external lists of names (Wikipedia, Perplexity, etc.) to find additional information in my Logos/Verbum library?
SOFTWARE: Enter the name identified by external sites into Factbook. For example, the name Naamah is recognized as the name of Noah’s wife. Only examining the Referred to As section indicates that she is not named in Scripture. However, if I use the name Emzara, which occurs in the Book of Jubilees, there is no Factbook entry. This book is considered canonical by the Orthodox Tewahedo Church and by Beta Isael, but not by Logos/Verbum, It was well known among the early Christians and the Dead Sea Scrolls community.
One can add Factbook links to Noah’s wife under alternative names as a way to preserve your discoveries and make it available to other Logos users.
- Make sure that Factbook tags are enabled in the book – Dynamic resource toolbar > Formatting Factbook tags > Toggle switch at top on.
- Select the name e.g. Emzara in Jubilees 4:33 (Charles, R. H., ed. The Book of Jubilees or The Little Genesis: Translation. Translated by R. H. Charles. London: Adam and Charles Black, 1902.)
- Right click to open context menu.
- Choose “selection” tab on the left.
- Chose “add Factbook tag” on the right.
- In the box that opens type “Wife of Noah” and select from the popup selection list.
Now if you open Factbook to “Wife of Noah,” in the Factbook tags section you will see the book Charles, R. H., ed. The Book of Jubilees or The Little Genesis: Translation. Translated by R. H. Charles. London: Adam and Charles Black, 1902. Selected and “Emzara” highlighted.
QUESTION: Why do I need to know these names?
ANSWER: Especially names in Targums, Pseudepigrapha, Dead Sea Scrolls, and Rabbinic literature are indications of common knowledge/cultural knowledge which provides the context in which scripture was originally read and interpreted. Each of these external names are links into another block of literature that may have useful information.
Remember that from 1200 BC to 1500+ AD scripture was read and interpreted in an oral culture. There is no reason to dismiss that oral knowledge which is also assists in interpreting visual and literary art.
QUESTION: How do the names of Biblical characters in [corpus} reflect their role in Judeo-Christian tradition?
SOFTWARE: A form of this question was suggested as a follow-up question by Perplexity. The answers are food for thought regarding the study of names generically and as the name of an individual as a piece of event studies. This is an example of using AI to expand one’s study skills.
Version 1: Generic
Biblical names in related literature can be highly useful for Biblical studies in several ways:
1 Linguistic and Etymological Insights
Examining how names are rendered in different languages and traditions can provide insights into:
- The original meaning or etymology of biblical names
- How names were pronounced or understood in different time periods and cultures
- Linguistic developments and shifts over time
For example, comparing the Hebrew name "Yeshua" to the Greek "Iesous" and Latin "Iesus" shows how the name of Jesus evolved linguistically[1].
2 Interpretive Traditions
Different renderings of names often reflect specific interpretive traditions:
- Targums frequently expand on the meaning of names, providing rabbinic interpretations
- Islamic sources may use Arabic forms of biblical names, reflecting their understanding
- Pseudepigraphical works sometimes give additional names or titles to biblical figures
These variations can illuminate how different communities understood and portrayed biblical characters[2].
3 Textual Criticism and Transmission
Comparing names across texts helps scholars:
- Identify textual variants and transmission histories
- Trace relationships between different manuscript traditions
- Reconstruct earlier forms of texts
The Dead Sea Scrolls, for instance, preserve some variant spellings of names that differ from the Masoretic Text[3].
4 Historical and Cultural Context
Name variations provide clues about:
- Cultural interactions and influences
- Historical developments in how figures were viewed
- Theological shifts over time
For example, the use of "Yehoshua" vs. "Yeshua" for Joshua in different texts reflects historical changes in Hebrew[1].
5 Intertextual Connections
Shared names or name variations can reveal:
- Literary relationships between texts
- Common sources or traditions
- Intentional allusions or parallels
This is particularly useful when studying connections between canonical and non-canonical works[2].
6 Theological Developments
Changes in how names are rendered or explained often reflect theological ideas:
- Targums may expand names to emphasize certain attributes of God
- Christian sources interpret Old Testament names in light of Jesus
- Rabbinic literature derives extensive meaning from biblical names
These interpretations provide windows into the theological thinking of different communities[1][2].
By carefully analyzing names across this range of literature, scholars can gain valuable insights into the transmission, interpretation, and significance of biblical texts in various historical and cultural contexts.
Citations:
[1] https://www.britannica.com/topic/Targum
[2] https://en.wikipedia.org/wiki/Targum
[3] https://www.biblicaltraining.org/library/targum
[4] https://www.newadvent.org/cathen/14454b.htm
[5] https://www.oxfordbibliographies.com/abstract/document/obo-9780195393361/obo-9780195393361-0187.xml
https://en.wikipedia.org/wiki/Targum_Onkelos
[7] https://www.sefaria.org/texts/Tanakh/Targum
https://booksnthoughts.com/the-strange-views-in-two-targums/
Version 2: Targums
The names and descriptions of biblical characters in the Targums often reflect how these figures were understood in Jewish tradition and interpretation. Here are some key ways the Targums use names to convey meaning:
1. Expanded names and titles: The Targums frequently add descriptive titles or epithets to biblical names to emphasize certain qualities or roles. For example:
- Moses is referred to as "Moses the prophet" or "Moses the master of Israel" in Targum Pseudo-Jonathan, highlighting his prophetic and leadership roles[1].
- Abraham is called "Abraham the righteous" in some Targums, emphasizing his faithfulness.
2. Interpretive translations: Sometimes names are translated or interpreted to bring out their perceived meaning:
- In Genesis 1:26, "Let us make man in our image" is rendered in Targum Pseudo-Jonathan as "Let us make man in our icon," using the Aramaic noun סֵיקוֹנִין (seiqonin) derived from Greek εἰκών (eikōn)[3]. This reflects rabbinic debates about the meaning of "image" in this verse.
3. Connections to later figures: Names may be connected to later biblical or rabbinic figures:
- The Targum to Psalms identifies "Heman" as another name for Moses, linking the psalmist to the great prophet[1].
4. Theological adjustments: Names and descriptions are sometimes altered to align with theological views:
- In Isaiah 52-53, the Targum of Jonathan interprets the "Servant of the Lord" as referring to the Messiah, but removes or reinterprets passages about the Servant's suffering to avoid the idea of a suffering Messiah[2].
5. Added legends: The Targums often incorporate legendary material about biblical characters:
- Targum Pseudo-Jonathan adds a story about Satan having intercourse with Eve and fathering Cain[4].
6. Explanatory expansions: Names may be expanded to explain their significance:
- When Jacob is called "Israel," the Targums often add explanations connecting this name to his role as patriarch of the Israelite people[4].
7. Avoiding anthropomorphisms: The Targums tend to modify divine names or descriptions to avoid anthropomorphic language:
- Phrases like "the hand of God" might be rendered as "the power of God" to avoid implying God has physical form.
These naming practices in the Targums reflect the interpretive and homiletical functions of these texts, providing insight into how biblical characters were understood in Jewish tradition at the time the Targums were composed and transmitted. They serve as a bridge between the biblical text and later rabbinic interpretation.
Citations:
[2] https://www.biblicaltraining.org/library/targum
[3] https://scielo.org.za/scielo.php?pid=S2305-445X2018000100018&script=sci_arttext
[4] https://booksnthoughts.com/the-strange-views-in-two-targums/
[5] https://en.wikipedia.org/wiki/Targum
https://www.newadvent.org/cathen/14454b.htm
[7] https://www.britannica.com/topic/Targum
https://www.thegospelcoalition.org/themelios/article/targums-as-guides-to-hebrew-syntax/
Version 3: Pseudepigrapha
The names of biblical characters in pseudepigraphal works often reflect and expand upon their roles in Jewish tradition in several key ways:
1. Amplification of biblical roles:
Pseudepigraphal works frequently take minor biblical characters and greatly expand their roles and significance. For example, Enoch is mentioned only briefly in Genesis, but the Books of Enoch portray him as a major prophetic figure who receives divine revelations[1]. This amplifies Enoch's role as a righteous man who "walked with God" (Genesis 5:24).
2. Exploration of gaps in biblical narratives:
Many pseudepigraphal works use biblical characters to explore questions or gaps left in the biblical narrative. The Life of Adam and Eve, for instance, elaborates on Adam and Eve's experiences after being expelled from Eden, reflecting Jewish interest in the consequences of the Fall[1].
3. Vehicles for later theological ideas:
Biblical characters are often used as mouthpieces for later theological concepts. In the Apocalypse of Abraham, Abraham becomes a visionary who receives revelations about the end times, reflecting later Jewish apocalyptic thought[1].
4. Legitimization of teachings:
By attributing works to revered biblical figures, pseudepigraphal authors sought to lend authority to their teachings. The Testaments of the Twelve Patriarchs, for example, presents ethical teachings as the final words of Jacob's sons[1].
5. Expansion of prophetic roles:
Many minor prophets from the Bible are given expanded roles in pseudepigraphal literature. For instance, Baruch, Jeremiah's scribe, becomes the recipient of apocalyptic visions in 2 Baruch and 3 Baruch[1][4].
6. Reinterpretation of controversial figures:
Some pseudepigraphal works reinterpret controversial biblical characters. The Wisdom of Solomon, for example, presents Solomon as an idealized wise king, downplaying his later apostasy[1].
7. Bridging biblical and contemporary concerns:
Biblical characters are often used to address contemporary issues. The Sibylline Oracles, for instance, use prophetic figures to comment on Hellenistic and Roman political events[1].
8. Exploration of heavenly realms:
Many pseudepigraphal works feature biblical characters ascending to heaven or receiving tours of celestial realms, expanding on brief biblical references to such experiences. The Ascension of Isaiah is a prime example of this trend[1][4].
These uses of biblical names and characters in pseudepigraphal literature reflect the ongoing Jewish engagement with scripture, as authors creatively expanded upon and reinterpreted their traditions to address new theological, ethical, and historical circumstances.
Citations:
[1] https://www.jewishvirtuallibrary.org/the-apocrypha-and-pseudepigrapha
[2] https://www.gotquestions.org/pseudepigrapha.html
[5] https://www.newadvent.org/cathen/14454b.htm
https://en.wikipedia.org/wiki/Pseudepigrapha
[7] https://scielo.org.za/scielo.php?pid=S2305-445X2018000100018&script=sci_arttext
https://en.wikipedia.org/wiki/List_of_Old_Testament_pseudepigrapha
Version 4: Rabbinic literature
The names of biblical characters in rabbinic literature often reflect and expand upon their roles in Jewish tradition in several key ways:
1. Etymological interpretations:
Rabbis frequently interpreted the meanings of biblical names to derive insights about the characters. For example:
- Moses (Moshe) is connected to the Hebrew root meaning "to draw out", reflecting how he was drawn from the Nile[1].
- The name Yered is linked to Moses "bringing down" (la'redet) the Torah from heaven or bringing God's presence down to earth[1].
2. Multiple names reflecting different attributes:
Rabbinic tradition often ascribes multiple names to biblical figures to highlight different aspects of their character or roles. For instance:
- Moses is given ten different names in rabbinic literature, each emphasizing a different facet of his personality and greatness[1].
- The Midrash explains various names given to Moses like Shemaiah ("God heard" his prayers) and Ben Netanel (he "gave" the Torah to the people)[1].
3. Expanded roles and significance:
Rabbinic interpretation often amplifies the importance of biblical characters through name explanations:
- Minor figures mentioned briefly in the Bible may be given expanded roles and significance through rabbinic name interpretations.
- Names are used to connect characters to later historical events or theological concepts.
4. Ethical and spiritual lessons:
Name interpretations are used to derive moral and spiritual teachings:
- The meaning of a name might be used to highlight virtues to emulate or flaws to avoid.
- Interpretations of names often reinforce key Jewish values and beliefs.
5. Mystical significance:
In some rabbinic and especially kabbalistic texts, the letters and numerical values of names are seen as having deep spiritual significance:
- Names are analyzed for their gematria (numerical value) to reveal hidden meanings.
- The component letters of names are rearranged or substituted to uncover esoteric teachings.
6. Connecting characters across biblical narratives:
Rabbinic interpretation sometimes uses names to draw connections between seemingly unrelated biblical figures or stories:
- Similar names might be interpreted as referring to the same person in different contexts.
- Name interpretations can be used to fill in gaps in biblical narratives.
7. Reflecting later Jewish concerns:
Sometimes, rabbinic name interpretations reflect the concerns and context of later Jewish communities:
- Names might be interpreted in ways that address contemporary issues or reinforce rabbinic authority.
By creatively interpreting biblical names, rabbinic literature deepens and expands the significance of these characters in Jewish tradition, often deriving new ethical, theological, and spiritual insights in the process.
Citations:
[2] https://www.myjewishlearning.com/article/the-book-of-names/
[3] https://aish.com/judaism-the-power-of-names/
[4] https://en.wikipedia.org/wiki/List_of_biblical_names
[5] https://www.jtsa.edu/torah/behind-gods-names/
https://www.newadvent.org/cathen/14454b.htm
Version 6: Gnostic literature
The names of biblical characters in Gnostic literature often reflect reinterpretations or expansions of their roles in Judeo-Christian tradition. Here are some key ways Gnostic texts use biblical names:
1. Elevation of minor characters:
Gnostic texts frequently elevate minor biblical figures to greater prominence. For example, Mary Magdalene is given a much more significant role in texts like The Gospel of Mary, where she is portrayed as Jesus' closest disciple and recipient of special revelations.
2. Reinterpretation of traditional villains:
Some Gnostic texts recast traditionally negative biblical figures in a positive light. The most striking example is the serpent in the Garden of Eden, which some Gnostic texts identify with Christ himself, viewing the serpent as a liberator bringing divine knowledge to humanity.
3. Emphasis on feminine divine figures:
Gnostic texts often highlight feminine aspects of divinity, sometimes associating biblical characters with goddess figures. For instance, Sophia (Wisdom) is portrayed as a divine feminine entity in many Gnostic cosmologies.
4. Multiple names and identities:
Gnostic texts sometimes attribute multiple names or identities to biblical figures, reflecting complex cosmological ideas. For example, Jesus might be identified with various divine emanations or aeons[1].
5. Esoteric interpretations of names:
Gnostic authors often derived mystical or allegorical meanings from biblical names, using them to convey spiritual teachings. This practice is similar to, but often more elaborate than, rabbinic name interpretations[2].
6. Connection to heavenly realms:
Biblical figures are frequently associated with celestial realms or given roles in cosmic dramas. For instance, in some Gnostic texts, Jesus is portrayed as a revealer of heavenly mysteries.
7. Emphasis on secret knowledge:
Gnostic texts often depict biblical characters as possessors or revealers of secret, esoteric knowledge. This is particularly true for figures like Jesus, Mary Magdalene, and John.
8. Reinterpretation of familial relationships:
Some Gnostic texts reinterpret familial relationships between biblical characters to convey spiritual truths. For example, the concept of Jesus as the "twin" of Thomas in The Gospel of Thomas.
9. Use of pseudonyms:
Many Gnostic texts are pseudepigraphical, attributed to biblical figures to lend authority to their teachings. This practice, while not unique to Gnosticism, is particularly prevalent in Gnostic literature[7].
These uses of biblical names in Gnostic literature reflect the movement's tendency to reinterpret traditional narratives through the lens of their unique cosmological and soteriological beliefs, often challenging orthodox interpretations of biblical characters and their roles.
Citations:
[1] https://en.wikipedia.org/wiki/Gnostic
[4] https://booksnthoughts.com/the-strange-views-in-two-targums/
[5] https://www.myjewishlearning.com/article/the-book-of-names/
https://yogainternational.com/article/view/gnostic-texts-reveal-jesus-in-a-new-light/
[7] https://en.wikipedia.org/wiki/Pseudepigrapha
https://en.wikipedia.org/wiki/List_of_Old_Testament_pseudepigrapha
Version 7: New Testament Apocrypha
The names of biblical characters in New Testament apocryphal literature often reflect expanded or reinterpreted roles compared to their portrayal in canonical texts. Here are some key ways these names and characters are used:
1. Elevation of minor characters:
Apocryphal texts frequently give greater prominence to characters who play minor roles in the canonical gospels. For example:
- Mary Magdalene is portrayed as Jesus' closest disciple and recipient of special revelations in texts like the Gospel of Mary.
- Joseph of Arimathea is given an expanded role in texts like the Gospel of Nicodemus, where he becomes a key witness to Jesus' resurrection.
2. Focus on Jesus' family members:
Many apocryphal texts elaborate on the lives of Jesus' family:
- The Infancy Gospel of James focuses on Mary's early life and the miraculous circumstances of Jesus' birth.
- The Infancy Gospel of Thomas presents stories of Jesus' childhood, portraying him as a miracle-working child.
3. Apostles as recipients of secret teachings:
Apocryphal texts often depict apostles receiving esoteric knowledge from Jesus:
- The Gospel of Thomas presents Jesus imparting secret sayings to the apostle Thomas.
- The Apocryphon of John portrays John receiving complex cosmological revelations from the risen Christ.
4. Reinterpretation of villains:
Some texts recast traditionally negative figures in a more positive light:
- Judas Iscariot is portrayed as Jesus' closest disciple, acting on Jesus' own instructions in the Gospel of Judas.
5. Introduction of new characters:
Apocryphal texts sometimes introduce entirely new characters:
- The Acts of Paul and Thecla presents Thecla as a devoted follower of Paul who becomes a Christian missionary.
6. Elaboration on post-resurrection appearances:
Many texts expand on Jesus' appearances after his resurrection:
- The Gospel of Peter provides a detailed account of Jesus emerging from the tomb.
7. Use of symbolic names:
Some texts use names symbolically to convey theological ideas:
- In some Gnostic texts, biblical names are used to represent abstract concepts or spiritual entities.
These uses of biblical names and characters in apocryphal literature reflect ongoing engagement with and reinterpretation of Christian traditions, often to support particular theological or ideological perspectives that diverged from mainstream Christianity. They demonstrate the diversity of early Christian thought and the complex ways in which biblical narratives were understood and expanded upon in various communities.
Citations:
[1] https://www.collinsdictionary.com/us/word-lists/bible-characters-in-the-bible
[4] https://booksnthoughts.com/the-strange-views-in-two-targums/
[5] https://www.myjewishlearning.com/article/the-book-of-names/
https://en.wikipedia.org/wiki/List_of_biblical_figures_identified_in_extra-biblical_sources
[7] https://www.newadvent.org/cathen/14454b.htm
https://www.biblicaltraining.org/library/targum
Version 8: Other Abrahamic religions
The names of biblical characters in Islamic and minor Abrahamic religious scriptures often reflect their roles in Judeo-Christian tradition, but with some notable differences and expansions. Here are some key ways this manifests:
1. Shared names with variant spellings:
Many biblical figures appear in Islamic texts with Arabic versions of their names [1]. For example:
- Abraham = Ibrahim
- Moses = Musa
- Joseph = Yusuf
- Solomon = Sulayman
- Jesus = Isa
These shared names reflect the common Abrahamic heritage, while the variant spellings show linguistic and cultural adaptation.
2. Expanded roles and attributes:
Islamic texts often elaborate on the roles of biblical figures, sometimes giving them additional attributes or significance [1][3]. For example:
- Adam is considered the first prophet in Islam, expanding his role beyond just the first man.
- Abraham (Ibrahim) is given greater prominence as the founder of monotheism.
- Jesus (Isa) is revered as a prophet and messenger, but not as the Son of God.
3. Reinterpretation of characters:
Some figures are reinterpreted in Islamic tradition [3]:
- Satan (Iblis) is portrayed as a jinn rather than a fallen angel.
- Ishmael is given greater prominence as an ancestor of Arabs and co-founder of the Kaaba.
4. Additional names and titles:
Islamic texts sometimes provide additional names or titles for biblical figures [4]:
- Adam is called Safi Allah (Chosen of God)
- Noah is referred to as Najiy Allah (Saved of God)
- Abraham is known as Khalil Allah (Friend of God)
5. Preservation of Hebrew meanings:
In some cases, the Arabic names preserve or reflect the Hebrew meanings [2]. For example:
- Yunus (Jonah) means "dove" in both Hebrew and Arabic
- Ayyub (Job) reflects the meaning of "persecuted" in Hebrew
6. Use in theological discussions:
The names and roles of biblical figures are often used in Islamic theology to illustrate moral lessons or doctrinal points [5]. For instance, the story of Abraham's willingness to sacrifice his son is used to demonstrate submission to God.
7. Variant traditions:
Minor Abrahamic religions like the Druze or Baha'i faith may have their own unique interpretations of biblical figures, sometimes combining elements from Jewish, Christian, and Islamic traditions .
8. Esoteric interpretations:
Some mystical traditions within Islam, such as Sufism, may interpret biblical names allegorically or esoterically, seeing them as representations of spiritual states or cosmic principles [5].
In conclusion, while Islamic and minor Abrahamic religious scriptures largely preserve the core identities of biblical characters, they often adapt, expand, or reinterpret their roles to fit their specific theological frameworks and cultural contexts. This reflects both the shared heritage and the distinct developments of these related religious traditions.
Citations:
[1] https://www.abrahamicstudyhall.org/names-characters-in-common-between-bible-quran/
[2] http://muslimbabynames.hawramani.com/biblical-baby-names/
[5] https://www.myjewishlearning.com/article/the-book-of-names/
https://en.wikipedia.org/wiki/Targum
[7] https://www.christianfrommuslim.com/teaching-through-names/
https://booksnthoughts.com/the-strange-views-in-two-targums/
Version 9: Early Christian writings
The names of biblical characters in early Christian writings often reflect their roles and significance in Judeo-Christian tradition in several key ways:
1. Expanded roles and interpretations:
Early Christian writers frequently elaborated on the roles of biblical figures, sometimes giving them additional significance or reinterpreting their stories. For example:
- Adam is often portrayed as a type or prefigurement of Christ.
- Moses is depicted not just as a lawgiver, but as a prophet who foretold Christ.
- David is seen as both a king and a prophet who prefigured Christ's kingship.
2. Greek translations and meanings:
Many Hebrew names were translated or transliterated into Greek, sometimes with added meanings. For instance:
- Peter (Petros in Greek) is given as a translation of the Aramaic name Cephas, meaning "rock", reflecting his role as the foundation of the church.
- Jesus (Iesous in Greek) is explained as meaning "savior" in some early Christian texts.
3. Typological interpretations:
Early Christian writers often interpreted Old Testament figures as types or foreshadowings of Christ or the Church. For example:
- Isaac is seen as a type of Christ in his willingness to be sacrificed.
- Jonah's three days in the fish is interpreted as prefiguring Christ's death and resurrection.
4. Allegorical readings:
Names were sometimes given allegorical meanings to derive spiritual lessons. For instance:
- Origen interpreted the name "Adam" as representing all of humanity.
5. Emphasis on lineage and fulfillment:
Early Christian writings often emphasized Jesus' lineage and how biblical figures related to him, highlighting the continuity between Old and New Testaments. For example:
- Matthew's gospel traces Jesus' genealogy back to Abraham and David.
- Paul emphasizes Abraham's faith as a model for Christian believers.
6. Reinterpretation of roles:
Some figures were given new significance in light of Christian theology. For instance:
- Melchizedek is interpreted in Hebrews as a type of Christ's eternal priesthood.
7. Use in apologetics:
Biblical names and stories were often used to defend Christian beliefs against critics or to explain Christian doctrine. For example:
- Justin Martyr used Old Testament prophecies and figures to argue for the truth of Christianity to pagan and Jewish audiences.
These uses of biblical names in early Christian writings reflect the ongoing process of interpreting and applying Jewish scriptures in light of Christian beliefs about Jesus as the Messiah. They demonstrate how early Christians saw continuity between their faith and Jewish tradition while also claiming that Christianity represented the fulfillment and true interpretation of that tradition.
Citations:
[1] https://www.abrahamicstudyhall.org/names-characters-in-common-between-bible-quran/
[2] https://www.collinsdictionary.com/us/word-lists/bible-characters-in-the-bible
[3] http://mybiblicalstudy.weebly.com/early-christian-writings--chruch-fathers.html
[4] https://en.wikipedia.org/wiki/List_of_biblical_figures_identified_in_extra-biblical_sources
[5] https://en.wikipedia.org/wiki/List_of_Old_Testament_pseudepigrapha
[7] https://www.newadvent.org/cathen/14454b.htm
https://www.reddit.com/r/history/comments/7jwfh9/are_the_names_of_biblical_figures_john/
Orthodox Bishop Alfeyev: "To be a theologian means to have experience of a personal encounter with God through prayer and worship."; Orthodox proverb: "We know where the Church is, we do not know where it is not."
Comments
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MJ. Smith said:
[1] https://en.wikipedia.org/wiki/Wives_aboard_Noah's_Ark
[2] https://www.biblicalarchaeology.org/daily/biblical-topics/bible-interpretation/who-was-noahs-wife/
[3] https://answersingenesis.org/bible-characters/noah/who-was-noahs-wife/
[5] https://arkencounter.com/noah/wife/
https://www.youtube.com/watch?v=zRKv1GW1BDM[7] https://christianpure.com/learn/hebrew-vs-aramaic/
Hi, MJ: Perhaps you have considered and rejected this, but do you feel these citations SB blue hot reads?
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Your tips are enriching. I'm slowly turning into an academic god, you know. Thanks a lot MJ.
Titles impress people, obedience impresses God.
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