TIP OF THE DAY 35: Name.meaning: neither familial nor.theophoric; prophetic

MJ. Smith · October 21

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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.other (neither theophoric nor familial)

QUESTION: What are the cultural conventions for names that are neither theophoric nor familial in the Hebrew scriptures, the deuterocanonical texts, and the New Testament?

ANSWER: from Perplexity

Based on the search results and my knowledge, here are some of the cultural naming conventions in Hebrew scriptures, deuterocanonical texts, and the New Testament that are neither theophoric nor strictly familial:

1. Toponymic names: Names derived from places or regions associated with the person. Examples include:

- Elam (Genesis 10, Ezekiel 32:24)

- Seir (Genesis 36, Isaiah 21:11)

- Uz (Genesis 10, 36:28)

- Timna (Genesis 36:12, Joshua 15:10)

2. Occupational names: Names based on a person's profession or occupation. For example:

- Tahash (one of Abraham's nephews), meaning "tanner"

- Korah, referring to a priest who shaved his body for ritual purification

3. Names based on physical appearance:

- Adam, meaning "Red Human" (formed from red earth)

4. Names reflecting economic or social status

5. Names derived from plants or animals (totems):

- Shobal (Genesis 36), referring to a young lion

6. Descriptive or honorific names:

- Boanerges ("Sons of Thunder"), given to James and John by Jesus

7. Adopted Greek names:

Many Jews in the New Testament period had both a Hebrew name and an adopted Greek name to function more easily in Roman-dominated society.

8. Names bestowed by teachers or communities:

Sometimes new names were given to indicate a change in destiny, circumstances, or attitude.

9. Names based on reputation or personal characteristics

10. Nicknames or family monikers:

Some names that appear to be patronymics ("ben/bar X") in Talmudic literature may actually be nicknames or family monikers rather than literal father's names.

11. Names derived from distant ancestors:

Some apparent patronymics may actually refer to more distant lineage rather than immediate parentage.

It's important to note that naming conventions were fluid and could overlap. A single name might incorporate elements from multiple categories. Additionally, individuals might be known by different names in different contexts or at different points in their lives.[1]

METHOD 2: All smart search with argument “Biblical totemic names” brought up this result from Mandel, David. Who’s Who in the Jewish Bible. Philadelphia: The Jewish Publication Society, 2007. This is an example of results that don’t answer your actual question but still provide useful information on a different question.

During the biblical period there were no family names. A man was identified by his name followed by his father’s name, as for example, Jonathan son of Saul, a format that is followed in this book. This tradition is still followed in our own days when people in the synagogue are called to the the Torah by their names and the names of their fathers.

A great percentage of biblical names are theophoric—that is, they are compounded with the name of the God of Israel in its different forms, such as El, Jo, Jah, or Jahu, or of some pagan god, such as Baal. So, for example, there is Abiel (“God is my father”), Jonathan (“God gave”), Malchijah (“God is my king”), and Jerubbaal (“Baal will contend”).

Many of the proper names in the Bible reveal important events related to that character. For example, the changing of the name Abram (“Exalted father”) to Abraham (“Father of a multitude”) symbolizes God’s promise. Leah named her firstborn Reuben (“See a son”) to show her effort to gain the love of Jacob, her husband. Naomi (“Pleasant”) returned to her native town as a widow bereft of her sons and asked to be called Mara (“Bitter”).

A number of names are descriptive. Here are just a few examples: Laban (“White”), Dibri (“Wordy”), Edom (“Red”), Doeg (“Worrier”), Er (“Watchful”), Geber (“Man”), Ham (“Hot”), Haran (“Mountaineer”), Hariph (“Sharp”), Heresh (“Deaf”), Ibri (“Hebrew”), Matri (“Rainy”), Kareah (“Bald”), and Naarah (“Young girl”). In many cases people were given the names of animals: Caleb (“Dog”), Nahash (“Snake”), Shaphan (“Rabbit”), Huldah (“Weasel”), Arad (“Wild donkey”), Zippor (“Bird”), Deborah (“Bee”), and Hamor (“Donkey”).

Names were translated by consulting biblical Hebrew dictionaries and Hebrew encyclopedias. Most of the names in this book are of Hebrew origin. However, knowing the origin of the name does not necessarily mean that the name can be accurately and exactly translated into English. Many names derive from unused or primitive roots, and their meaning can be determined only figuratively or by implication. Frequently, the nuances of the meaning are debatable. For example, the name Hananiah can be understood as “God has favored” or as “God will favor.” Bani can be translated as “Built” or as “My son”; Barzillai can be “Iron maker” or “Man of Iron”; and Beeliada can be “Baal knows” or “One who knows Baal.”^{^[2]}

TOPIC: Name.meaning.prophetic

QUESTION: What is a prophetic name?

SOFTWARE: An all search in Logos/Verbum generates the following synopsis.

ANSWER: from Perplexity:

Prophetic names in the Bible carry significant meaning, often conveying predictions or symbolizing future events. In several instances, God instructed prophets to give specific names to their children as signs of coming events. For example, Isaiah named his sons Maher-shalal-hashbaz, meaning "hurry prey, hasten plunder," to signify the impending Assyrian conquest, and Shear-jashub, meaning "a remnant will return," suggesting partial escape from destruction. Similarly, Hosea's children were given names like Jezreel, Lo-ruhamah, and Lo-ammi to symbolize Israel's future loss of kingship and covenant protections. The practice of prophetic naming extends to other biblical figures as well, such as Jesus, whose name was chosen because "he will save his people from their sins". In some cases, name changes were used to signify a new status or relationship, as seen with Abram becoming Abraham and Jacob becoming Israel. The Old Testament also reveals seven compound names of Jehovah, such as Jehovah-Jireh and Jehovah-Shalom, which are considered prophetic and correspond to the seven yearly feasts commanded by God. These names and feasts are believed to reveal God's plan of redemption and His dispensational dealings with both Jews and Gentiles.[3]

QUESTION: How do the seven annual feasts and the seven compound names of Jehovah (Leviticus 23) reveal God’s plan of redemption according to Arno. C. Gaebelein (Methodist, dispensationalist)?

SOFTWARE: This question arose because of the last sentence of the synopsis given above. Following such rabbit trails are a good way of expanding your knowledge of scripture – follow the footprint of others even if you know they end with beliefs you cannot accept.

Answer: from Gaebelein, Arno C. Studies in Prophecy. New York: Publication Office “Our Hope,” 1918.

The Lord commanded His people Israel to keep seven yearly feasts. We find them mentioned in their proper order in Leviticus. The feasts, or holy convocations are: The Feast of Passover, the Feast of Unleavened Bread, the Feast of First-fruits, the Feast of Pentecost, the Feast of Trumpets, the Day of Atonement and the Feast of Tabernacles. While these feasts had a special meaning for God’s people Israel and their worship they are also “the shadow of things to come;” they have a decided prophetic meaning. In a most remarkable manner they reveal the whole plan of redemption. All the dispensational dealings of God with Jews and Gentiles may be traced in these feasts.

We find also in the Old Testament Scriptures seven compound names of Jehovah. These are the following: Jehovah-Jireh (Jehovah provides), Gen. 22:14; Jehovah-Rophekah (Jehovah thy Healer), Exod. 15:26; Jehovah-Nissi (Jehovah my banner), Ex. 17; Jehovah-Shalom (Jehovah is Peace), Judges 6:24; Jehovah-Roi (Jehovah my Shepherd), Psalm 23:1; Jehovah-Tsidkenu (Jehovah our Righteousness), Jer. 23:6; Jehovah-Shammah (Jehovah is there), Ezek. 48:35. These names are also prophetic; they tell out the story of redemption and may be linked with the Feasts of Jehovah. The interesting fact is that these names are given in the Word in such an order that they correspond with these feasts of Jehovah.

I. The Passover Feast. This was to be observed on the fourteenth day of the month of Abib and was kept in memory of Israel’s redemption and deliverance from Egypt, the house of bondage. The Passover-lamb was slain and its blood sprinkled on the lintel and side-posts of the door. God assured them when they were in Egypt, “When I see the blood I will pass over you.” And so it was. The blood of the slain lamb sheltered them and secured immunity from death. The lamb, as a spotless victim, died that they might live. This feast marked the beginning of Israel’s history as a redeemed people; their years were to be counted from that day (Exod. 12:1). The blessed story of this great redemption was not to be forgotten, but to be remembered from generation to generation (Exod. 12:24–27). The Passover lamb and the sheltering blood foreshadow most blessedly the atoning work of the Cross, the sacrifice of our Lord and His precious blood. The paschal lamb is a type of Christ our Passover. “Christ our Passover is sacrificed for us” (1 Cor. 5:7). Our Lord fulfilled the type in every detail. When the time came for the Lord Jesus Christ to give His life, Satan made an effort that His death should not occur on the Passover-feast. Satan knew that he was the true Lamb, and so he tried to prevent His death at the proper time (Matt. 26:5; Mark 14:2). But the Lamb of God died at the very time, thus fulfilling the Scriptures. Redemption by blood stands first, for it is the foundation of everything.^{^[4]}

QUESTION: How do I summarize “The Feasts and the Names” from Gaebelein, Arno C. Studies in Prophecy. New York: Publication Office “Our Hope,” 1918.?

SOFTWARE: Method 1: Automated summary (capture notes)

Open the book Studies in Prophecy. I tend to use the Command Box with “Open Studies in Prophecy”. If that fails, it usually means the book is in the cloud. In that case, I open the library panel from the Application Toolbar, search for the book, and click on the title to download and open it.
In the dynamic resource toolbar, I select tools > Summarize.
In the Summarize sidebar, I set the article to “The Feasts and the Names”
Use the copy icon at the top to capture the summary, in this case:

The text discusses the seven yearly feasts commanded by the Lord to the people of Israel in Leviticus 23. These feasts have both historical and prophetic significance, revealing the plan of redemption. Each feast is linked to a compound name of Jehovah, emphasizing different aspects of redemption and God's character. The text explains the meanings and connections between the feasts and the names of Jehovah, highlighting the importance of each in the story of redemption. It delves into the symbolism and prophetic implications of each feast, such as the Feast of Passover representing the atoning work of Christ and the Feast of Pentecost symbolizing the out-calling of the church by the Holy Spirit. The text also discusses the future fulfillment of the feasts, particularly the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles, which are associated with the regathering and restoration of Israel and the establishment of the millennial kingdom. Overall, the text emphasizes the intricate connections between the feasts, the names of Jehovah, and the prophetic timeline of redemption, urging readers to await the fulfillment of the final feasts with a heavenly hope and anticipation.

Method 2: Manual summary (learning device)

Read the original text carefully, focusing on main ideas.
Highlight or underline key points and important details.

Start with a clear topic sentence that introduces the main idea.
Present the key points in a logical order, using your own words.
Omit minor details, examples, and repetitive information.
Maintain the original author's tone and perspective.

Keep your summary brief, typically 1/4 to 1/3 of the original text's length.
Ensure all main ideas are included without adding personal opinions.
Review and revise for clarity, conciseness, and accuracy.[5]

Method 3: Based on the content, choose to summarize as a table.

When the information provided consists of a repeating pattern of topic and information about that topic, a table is often the most effective way to present the data or to summarize it. Note that the emphasis of the summary may be quite different from the text summary shown above. They are complementary.
As Notes does not support tables, you may (a) try to use tabs to mimic a table within a note, (b) generate a table in Canvas and link to it. This is often the best choice if the table will be used in a presentation. Or (c) create the table in Word or some similar product, capture a screen shot of the table, and enter the screen shot as an image within the note.
Someone more familiar with the dispensational aspect of the passage might choose to present the information in the form of a timeline.

Prophet nature of seven feasts and compound names of Jehovah
Seven Yearly Feasts Leviticus 23	Compound name of Jehovah	Reference	Date	Foreshadows	Time
Feast of Passover	Jehovah-Jireh (Jehovah provides)	Gen. 22:14	14^th day Abib	the Cross of Christ (Passover)	Past
Feast of Unleavened Bread	Jehovah-Rophekah (Jehovah thy Healer)	Exod. 15:26		the Work of the Cross which is complete Redemption (Unleavened Bread)	Past
Feast of First-fruits	Jehovah-Nissi (Jehovah my banner)	Ex. 17		the Resurrection of Christ (First-Fruits);	Past
Feast of Pentecost	Jehovah-Shalom (Jehovah is Peace)	Judges 6:24		the Holy Spirit and His Work on earth, the out-calling of the church (Pentecost)	Past
Current time
Feast of Trumpets	Jehovah-Roi (Jehovah my Shepherd)	Psalm 23:1			Future
Day of Atonement	Jehovah-Tsidkenu (Jehovah our Righteousness)	Jer. 23:6			Future
Feast of Tabernacles	Jehovah-Shammah (Jehovah is there),	Ezek. 48:35		Millennial times	future

QUESTION: What is the purpose of prophetic names?

SOFTWARE: Pose this question to the smart all search in Logos/Verbum.

ANSWER: from the synopsis:

Prophetic names in the Bible serve multiple purposes, primarily to convey divine messages and predictions of future events. These names were often given by God or at His instruction, carrying symbolic significance. For example, Isaiah named his sons Shear-jashub ("a remnant will return") and Maher-shalal-hashbaz ("hurry prey, hasten plunder") to symbolize coming events for Israel. Similarly, Hosea's children were given names that represented God's temporary withdrawal of protection from Israel. The practice of giving prophetic names extends to Jesus, whose name means "the LORD saves," signifying his role in saving people from their sins. In some cases, God changed people's names to reflect new statuses or relationships, such as Abram becoming Abraham. These prophetic names were not just labels but were believed to represent the essence of a person and their destiny. The act of naming or changing names was also seen as an expression of authority, whether by parents, rulers, or God Himself.[7]

From the results e.g. Powell, Mark Allan, ed. The HarperCollins Bible Dictionary (Revised and Updated). New York: HarperCollins, 2011.

Symbolic Meaning of Personal Names in Biblical Narratives: The biblical authors often seize upon meaning inherent in certain pn s and incorporate that into the narrative. At times, one may suspect that the narrative has determined the name, rather than the other way around. It seems unlikely that any parents would have named their child Nabal (“fool”), but the only biblical character said to possess that name lives up to it in the only narrative that has been preserved concerning him (1 Sam. 25; esp. 25:25). On the other hand, there is no doubt that Jesus (“the Lord saves”) actually did bear the name attributed to him in the Bible. Still, the nt authors were quick to seize upon that happy coincidence (or, indeed, to maintain it was no coincidence: an angel told Joseph to name him this, because “he will save his people from their sins,” Matt. 1:21; cf. Luke 1:31). Names are sometimes allowed to do double duty with both literal and metaphorical application. Jacob was supposedly named “heel-grabber,” because he literally was holding his twin brother Esau’s heel when he came out of the womb (Gen. 25:26), but subsequent narratives portray him as living up to the connotations of such a name in multiple occurrences (he is often portrayed as manipulative and ambitious, trying to “get the upper hand,” to use a comparable modern idiom). Likewise, Moses is named after a word that means “draw out,” because he was literally pulled out of the Nile by Pharaoh’s daughter (Exod. 2:10), but he lives up to this name in ways she could not have anticipated by becoming the one who draws Israel out of Egypt.

Certain prophets drew upon this tradition of symbolic names by giving names to their children that offered prophetic statements to their audiences. Thus Isaiah named his children Shear-jashub (“A remnant shall return,” 7:3); Maher-shalal-hash-baz (“The spoil speeds, the prey hastens,” 8:1–4), and possibly Immanuel (“God with us,” 7:14). Hosea likewise named his daughter Lo-ruhama (“Not pitied,” 1:6) and his son Lo-ammi (“Not my people,” 1:8), because he said God would no longer have pity on the house of Israel and that its people were no longer the people of God.

[1] https://en.wikipedia.org/wiki/Genealogy_of_Jesus and https://en.wikipedia.org/wiki/Shem_HaMephorash and https://en.wikipedia.org/wiki/Deuterocanonical_books and https://reformjudaism.org/learning/answers-jewish-questions/how-are-hebrew-names-formatted and http://biblicalanthropology.blogspot.com/2022/10/hebrew-names-and-titles.html and https://gotherefor.com/offer.php?changestore=true&intid=29281 and https://www.ezrabrand.com/p/the-patronymic-puzzle-revisiting and https://indifferencegivesyouafright.wordpress.com/2016/06/15/we-dont-know-the-last-names-of-matthew-mark-luke-and-john/

^{^[2]} David Mandel, Who’s Who in the Jewish Bible (Philadelphia: The Jewish Publication Society, 2007), xiii.

[3] D. Stuart, “Names, Proper,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W Bromiley (Wm. B. Eerdmans, 1979–1988), 487. and Daniel L. Switzer, Train Up a Child: Successful Parenting for the Next Generation (Clarksville, MD: Messianic Jewish Publishers, 2007), 27. and Arno C. Gaebelein, Studies in Prophecy (New York: Publication Office “Our Hope,” 1918), 136.

^{^[4]} Arno C. Gaebelein, Studies in Prophecy (New York: Publication Office “Our Hope,” 1918), 136–137.

[5] Adapted from Perplexity.

Arno C. Gaebelein, Studies in Prophecy (New York: Publication Office “Our Hope,” 1918), 143.

[7] D. Stuart, “Names, Proper,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W Bromiley (Wm. B. Eerdmans, 1979–1988), 487. and Daniel L. Switzer, Train Up a Child: Successful Parenting for the Next Generation (Clarksville, MD: Messianic Jewish Publishers, 2007), 27. and Dana M. Pike and Mark Allan Powell, “Names,” in The HarperCollins Bible Dictionary (Revised and Updated), ed. Mark Allan Powell (New York: HarperCollins, 2011), 684. and Marvin R. Wilson, Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 120.

pn proper names

s proper names

Dana M. Pike and Mark Allan Powell, “Names,” in The HarperCollins Bible Dictionary (Revised and Updated), ed. Mark Allan Powell (New York: HarperCollins, 2011), 684.