TIP OF THE DAY 33: Name.meaning.patronym, matronym, teknonym, papponym, or adelphonyms
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Since the forum change has been delayed, I've started adding these posts to the previous tip list. See L/V 10 Tip of the Day
TOPIC: Name.meaning.patronym, matronym, teknonym, papponym, or adelphonyms
TRIVIA QUESTION: How does Lundbom use patronyms and titles to explain differences between in Septuagint and Masoretic texts of Jeremiah?
SOFTWARE: When one runs into an interesting bit of trivia, hang on to it. For me, at least, trivia is a way to remember information that I can hang other important information off of. In this case, its example of what alternative texts can look like.
ANSWER: from Lundbom, Jack R. Jeremiah 37–52: A New Translation with Introduction and Commentary. Vol. 21C. Anchor Yale Bible. New Haven; London: Yale University Press, 2008.
As in 40:7–41:18, so also here are numerous variations between MT and LXX, although many are minor, e.g., the LXX omission of patronyms, titles (“the prophet” in v 4; “of hosts” in vv 15 and 18), pronouns, particles (“on our behalf” in v 2; “all” in v 4); changes of names (“Azariah” for Jezaniah” in v 1), and plurals to singulars; and different readings of Hebrew verbs (yšb instead of šwb in v 10). More significant are LXX omissions—small and large—that can be attributed to haplography. In v 17 is also a LXX plus, which may be an MT loss due to haplography. Holladay and McKane follow Duhm (and Janzen) in supporting the shorter LXX text at almost every turn; others generally favor the LXX, but do from time to time express a preference for the longer readings in MT. Repetitions should most often be retained when the LXX omits them, and the number of arguable LXX omissions due to haplography speaks against a priori approval of the shorter LXX text (see Appendix V). At the very least, these probable haplographies should cut back on conjectural restorations of an imagined LXX Vorlage, dittographies said to exist in MT, and alleged MT expansions thought to have been quarried from other readings in the book. The strongest case for MT expansion is omitted patronyms and titles in the LXX (Janzen 1973: 69–116, 139–72), although even here some abridgment may occur.[1]
QUESTION: How are patronyms used in the Hebrew Old Testament, the Deuterocanon and the New Testament?
SOFTWARE: My Logos/Verbum library supported the identification of individual names but not an overview of the topic, so I used Perplexity.
ANSWER: from Perplexity:
Patronyms are used extensively throughout the Hebrew Bible, Deuterocanonical books, and New Testament. Here's an overview of their usage:
Hebrew Bible (Old Testament)
In the Hebrew Bible, patronyms are very common and typically follow this format:
[Given name] ben [Father's name]
Where "ben" means "son of" in Hebrew. For example:
- Joshua ben Nun
- Caleb ben Jephunneh
Some key points about patronyms in the Hebrew Bible:
- They were used to distinguish between people with common given names.
- Sometimes they referred to more distant ancestors rather than just the father.
- They could occasionally be symbolic rather than literal, like "Benoni" (son of my sorrow) or "Benyamin" (son of the south).
Deuterocanonical Books
The Deuterocanonical books, being written later, show some Greek influence but still use Hebrew-style patronyms. For example:
- Tobit son of Tobiel (Book of Tobit)
- Judith daughter of Merari (Book of Judith)
New Testament
In the New Testament, we see a mix of Hebrew and Greek naming conventions:
- Hebrew-style patronyms are still used, especially for Jewish characters. For example: Simon Bar-Jona (Simon son of Jonah).
- Greek naming customs are also present, reflecting the Hellenistic influence. For instance, "son of" might be indicated by the prefix "Bar-" (from Aramaic) or simply by using the father's name in the genitive case.
- Some individuals are identified by both their given name and a patronym, like "Simon Peter son of John" (John 21:15-17).
- Occasionally, matronymics (names derived from the mother) are used, such as "James and Joses the sons of Mary" (Mark 15:40).
Key points about New Testament naming:
- Patronymics were still used to distinguish between people with common names.
- The practice of using a relative's name (especially the grandfather's) for a child was common by this time.
- Geographical identifiers were also used alongside or instead of patronyms, like "Jesus of Nazareth".
In summary, patronyms were a crucial part of naming conventions throughout biblical literature, evolving from the strictly Hebrew format in earlier texts to a more mixed system reflecting Greek and Roman influences in later writings.[2]
QUESTION: How are teknonyms used in the Hebrew Old Testament, the Deuterocanon and the New Testament?
SOFTWARE: My Logos/Verbum library supported the identification of individual names but not an overview of the topic, so I used Perplexity.
ANSWER: from Perplexity:
Teknonyms are used in biblical literature, though less frequently than patronyms. Here's an overview of their usage:
Hebrew Old Testament
In the Hebrew Bible, teknonyms are occasionally used to identify individuals. The structure typically follows:
[Given name] avi [Child's name]
Where "avi" means "father of" in Hebrew. Some examples include:
- Terach avi Avraham (Terah, father of Abraham)
- Chamor avi Shechem (Hamor, father of Shechem)
- Oved avi Yishai avi David (Obed, father of Jesse, father of David)
Interestingly, teknonyms were also used symbolically to create first names in Hebrew. These symbolic teknonyms express a concept rather than a literal parent-child relationship. Examples include:
- Avshalom ("father of peace")
- Avner ("father of light")
- Evyatar ("father of abundance")
- Aviezer ("father of help")
Deuterocanon
While the search results don't provide specific examples from the Deuterocanonical books, it's worth noting that these books, being written later, show some Greek influence but still maintain Hebrew naming conventions. It's likely that teknonyms, both literal and symbolic, would have been used in a manner similar to the Hebrew Bible.
New Testament
The New Testament, being primarily written in Greek, doesn't use teknonyms in the same way as the Hebrew Bible. However, it does use terms that reflect similar concepts:
1. The Greek word "teknon" (child) is used to express a relationship of origin or derivation, similar to how teknonyms function in Hebrew.
2. The term "huios" (son) is used to denote position and dignity, which can be seen as a parallel to the symbolic use of teknonyms in Hebrew names.
It's important to note that while Jesus is referred to as "huios anthropou" (Son of Man) and "huios Theou" (Son of God), he is never called "teknon anthropou" or "teknon theou". This may be to avoid implications about the time or manner of his becoming a son, as "teknon" carries stronger connotations of natural descent.
In summary, teknonyms are used in the Hebrew Bible both literally and symbolically, with the latter being particularly interesting in the formation of given names. While not as prevalent in the New Testament due to linguistic differences, similar concepts are expressed through specific Greek terms.[3]
QUESTION: How are matronyms used in the Hebrew Old Testament, the Deuterocanon and the New Testament?
SOFTWARE: My Logos/Verbum library supported the identification of individual names but not an overview of the topic, so I used Perplexity.
ANSWER: from Perplexity:
Matronyms (names derived from the mother) are used less frequently than patronyms in biblical literature, but they do appear in various contexts across the Hebrew Bible, Deuterocanonical books, and New Testament. Here's an overview of their usage:
Hebrew Bible (Old Testament)
Matronyms are relatively rare in the Hebrew Bible, but there are some notable examples:
- The sons of Zeruiah (Abishai, Joab, and Asahel) are consistently referred to as "sons of Zeruiah" rather than by their father's name.
- Shamgar is referred to as "Son of Anath" (Judges 3:31).
These matronyms may have been used when the father was unknown or to emphasize a particular lineage through the mother's side.
Deuterocanonical Books
The Deuterocanonical books, being written later, show some continuation of Hebrew naming practices but with increased Greek influence. While patronyms remain more common, there are instances where maternal lineage is emphasized:
- In the Book of Tobit, the protagonist is introduced as "Tobit son of Tobiel" (a patronym), but his lineage is then traced through both male and female ancestors.
- The Book of Judith emphasizes the heroine's identity as "Judith daughter of Merari" (Judith 8:1), highlighting her maternal lineage.
New Testament
In the New Testament, matronyms are used occasionally, often in specific contexts:
1. For Jesus: The most prominent example is Jesus being referred to as "son of Mary" (Mark 6:3) or "Yeshua ibn Maryam" in Arabic traditions.
2. In genealogies: Matthew's genealogy of Jesus includes four women (Tamar, Rahab, Ruth, and Bathsheba), which is unusual for Jewish genealogies of the time.
3. For distinguishing individuals: Sometimes people are identified by both parents, like "James and Joses the sons of Mary" (Mark 15:40).
Reasons for Matronymic Usage
Matronyms in biblical literature were used for various reasons:
- To emphasize a particular lineage or heritage through the mother's side.
- When the father was unknown or less significant to the narrative.
- To distinguish between individuals with common names.
- In cases where the mother had a higher social status or was more well-known.
It's worth noting that while matronyms are less common than patronyms in biblical literature, their usage is significant when they do appear, often highlighting important theological or narrative points.[4]
[end of post 33]
MT Masoretic Text, according to BH3 or BHS
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
MT Masoretic Text, according to BH3 or BHS
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
MT Masoretic Text, according to BH3 or BHS
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
MT Masoretic Text, according to BH3 or BHS
MT Masoretic Text, according to BH3 or BHS
MT Masoretic Text, according to BH3 or BHS
LXX Septuagint, according to Septuaginta II (8th ed.; ed. Alfred Rahlfs; Stuttgart, 1965)
[1] Jack R. Lundbom, Jeremiah 37–52: A New Translation with Introduction and Commentary, vol. 21C, Anchor Yale Bible (New Haven; London: Yale University Press, 2008), 127–128.
[2] https://ivrianochi.home.blog/2018/11/17/biblical-hebrew-names-from-symbolic-kinship-formulas/ and https://www.ezrabrand.com/p/the-patronymic-puzzle-revisiting and http://biblicalanthropology.blogspot.com/2022/10/hebrew-names-and-titles.html and https://www.studylight.org/dictionaries/eng/hbd/n/naming.html and https://www.familysearch.org/en/wiki/Jewish_Naming_Customs and https://www.britannica.com/topic/patronymic
[3] https://ivrianochi.home.blog/2018/11/17/biblical-hebrew-names-from-symbolic-kinship-formulas/ and https://www.stempublishing.com/magazines/bt/BT12/1878_191_Teknon_Huios.html and https://www.catholic.com/magazine/print-edition/how-to-defend-the-deuterocanonicals
[4] https://ivrianochi.home.blog/2018/11/17/biblical-hebrew-names-from-symbolic-kinship-formulas/ and https://www.stempublishing.com/magazines/bt/BT12/1878_191_Teknon_Huios.html and http://biblicalanthropology.blogspot.com/2022/10/hebrew-names-and-titles.html and https://en.wikipedia.org/wiki/Matronymic and https://douglasbeaumont.com/2014/09/11/defending-the-deuterocanonicals/
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."