TIP OF THE DAY 30b: Name.Bible-interpretation
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TOPIC: Name historical use in Bible interpretation
QUESTION: How have biblical names been used in Biblical interpretation throughout history in the Oriental churches?
ANSWER: from Perplexity
The Oriental Orthodox churches have placed significant importance on biblical names throughout their history. Here are some key ways names have been interpreted and used in biblical interpretation:
Theological Significance
The Oriental Orthodox tradition has viewed biblical names as carrying deep theological meaning:
- Names are seen as revealing aspects of God's nature or a person's spiritual identity and destiny.
- Theophoric names (containing part of God's name) are considered especially significant, like Israel ("God strives") or Daniel ("God judges").
- Changes in biblical characters' names are interpreted as reflecting spiritual transformation, such as Abram becoming Abraham.
Christological Interpretation
Names have been used to support Christological doctrines:
- The name Jesus (meaning "God saves") is seen as affirming Christ's divine nature and salvific role.
- Oriental Orthodox theologians have analyzed names and titles of Christ to articulate their miaphysite Christology, which affirms Christ's one united divine-human nature.
Liturgical and Devotional Use
Biblical names play an important role in Oriental Orthodox worship and spirituality:
- Saints' names from the Bible are given to children at baptism, connecting them to biblical figures.
- Prayers and hymns frequently invoke biblical names and titles.
- Priests and bishops take on new ecclesiastical names, often biblical, upon ordination.
Cultural Identity
Biblical naming practices have helped maintain cultural and religious identity:
- Using biblical names has distinguished Oriental Orthodox Christians from other religious groups in their regions.
- Some churches like the Ethiopian Orthodox have incorporated biblical names into their cultural naming traditions.
Exegetical Tool
Names are used as an interpretive lens in biblical exegesis:
- The meanings of names are analyzed to uncover deeper spiritual truths in biblical narratives.
- Parallels are drawn between biblical figures with similar names to highlight theological connections.
While the Oriental Orthodox churches share many naming practices with other Christian traditions, their unique Christological perspective and cultural contexts have shaped distinct approaches to interpreting and using biblical names throughout their history.[1]
QUESTION: How have biblical names been used in Biblical interpretation throughout history in the Eastern Orthodox churches?
ANSWER: from Perplexity
The Eastern Orthodox churches have placed great significance on biblical names throughout their history, using them as important tools for biblical interpretation and spiritual formation. Here are some key ways biblical names have been understood and utilized:
Theological Significance
In Eastern Orthodox tradition, biblical names are seen as carrying deep spiritual meaning:
- Names are viewed as revealing aspects of God's nature or a person's spiritual identity and destiny.
- Theophoric names (containing part of God's name) are considered especially significant, such as Israel ("God strives") or Daniel ("God judges").
- Changes in biblical characters' names are interpreted as reflecting spiritual transformation, like Abram becoming Abraham.
Liturgical and Devotional Use
Biblical names play a crucial role in Orthodox worship and spirituality:
- Saints' names from the Bible are given to children at baptism, establishing a spiritual connection between the child and their namesake.
- The practice of taking a saint's name at baptism is seen as reifying the bond between a Christian and the saint whose name they bear.
- Prayers and hymns frequently invoke biblical names and titles, especially those of Jesus.
Exegetical Tool
Names are used as an interpretive lens in biblical exegesis:
- The meanings of names are analyzed to uncover deeper spiritual truths in biblical narratives.
- Orthodox theologians have examined the names and titles of Christ to articulate their Christological doctrines.
Cultural and Spiritual Identity
Biblical naming practices have helped maintain Orthodox Christian identity:
- Using biblical names has distinguished Orthodox Christians from other religious groups in their regions.
- The name day (feast day of one's patron saint) is often considered more important than one's birthday in Orthodox tradition.
Contemporary Practice
While maintaining traditional practices, the Orthodox Church also faces modern challenges:
- Some Orthodox Christians, due to unusual circumstances, may not receive Christian names at baptism, but are expected to adopt them over time.
- There is ongoing emphasis on the importance of giving children names that reflect their Christian heritage and destiny of holiness.
In conclusion, the Eastern Orthodox Church continues to place great importance on biblical names, viewing them as a means of connecting individuals to their faith, community, and the rich tapestry of biblical and church history. Names are seen not just as labels, but as powerful spiritual tools that shape one's identity and relationship with God.[2]
QUESTION: How have biblical names been used in Biblical interpretation throughout history in the Western churches?
ANSWER: from Perplexity
The Western churches have used biblical names in biblical interpretation throughout history in several significant ways:
Theological Significance
In Western Christian tradition, biblical names are seen as carrying deep spiritual meaning:
- Names are often interpreted as revealing aspects of God's nature or a person's spiritual identity and destiny.
- Theophoric names (containing part of God's name) are considered especially significant, such as Emmanuel ("God with us") or Joshua/Jesus ("Yahweh saves").
- Changes in biblical characters' names are interpreted as reflecting spiritual transformation, like Abram becoming Abraham.
Exegetical Tool
Names are used as an interpretive lens in biblical exegesis:
- The meanings of names are analyzed to uncover deeper spiritual truths in biblical narratives.
- Western theologians have examined the names and titles of Christ to articulate Christological doctrines.
Liturgical and Devotional Use
Biblical names play a role in Western Christian worship and spirituality:
- Saints' names from the Bible are often given to children at baptism, establishing a spiritual connection between the child and their namesake.
- Prayers and hymns frequently invoke biblical names and titles, especially those of Jesus.
Cultural Identity
Biblical naming practices have helped maintain Christian identity:
- Using biblical names has been a way for Western Christians to distinguish themselves culturally.
- The practice of naming children after biblical figures has been common throughout Western Christian history.
Contemporary Practice
While traditional practices continue, there are also modern developments:
- There has been a decline in the use of traditional biblical names in some Western societies, with parents opting for more secular or modern names.
- Some Western churches continue to emphasize the importance of giving children names that reflect their Christian heritage.
Reverence for the Divine Name
Western churches have shown particular reverence for the name of God:
- The tetragrammaton (YHWH) is generally not pronounced in liturgy, following Jewish tradition.
- In Catholic liturgy, the name of God is rendered as "Lord" rather than using attempts to pronounce the tetragrammaton.
In conclusion, while the Western churches share many naming practices with other Christian traditions, their unique theological perspectives and cultural contexts have shaped distinct approaches to interpreting and using biblical names throughout their history. However, in recent times, there has been some shift away from traditional biblical naming practices in parts of Western society.[3]
QUESTION: How have biblical names been used in Biblical interpretation throughout history in the Protestant churches?
ANSWER: from Perplexity
In Protestant churches, biblical names have played an important role in biblical interpretation and practice throughout history:
Theological Significance
Protestant traditions have viewed biblical names as carrying deep spiritual meaning:
- Names are often interpreted as revealing aspects of God's nature or a person's spiritual identity and destiny.
- Theophoric names (containing part of God's name) are considered especially significant, such as Emmanuel ("God with us") or Joshua/Jesus ("Yahweh saves").
- Changes in biblical characters' names are interpreted as reflecting spiritual transformation, like Abram becoming Abraham.
Exegetical Tool
Names are used as an interpretive lens in biblical exegesis:
- The meanings of names are analyzed to uncover deeper spiritual truths in biblical narratives.
- Protestant theologians have examined the names and titles of Christ to articulate Christological doctrines.
Liturgical and Devotional Use
Biblical names play a role in Protestant worship and spirituality:
- Saints' names from the Bible are often given to children at baptism, establishing a spiritual connection between the child and their namesake.
- Prayers and hymns frequently invoke biblical names and titles, especially those of Jesus.
Cultural Identity
Biblical naming practices have helped maintain Protestant Christian identity:
- Using biblical names has been a way for Protestants to distinguish themselves culturally.
- The practice of naming children after biblical figures has been common throughout Protestant history.
Puritan Naming Practices
Puritans in particular developed unique naming customs:
- They often used Old Testament names and virtue names for their children.
- However, some extreme Puritan naming practices (like "Fear-God" or "Lord-is-near") were not as widespread as sometimes believed and did not translate to other Protestant communities.
Reverence for the Divine Name
Protestant churches have shown particular reverence for the name of God:
- Many Protestant traditions follow the practice of rendering the tetragrammaton (YHWH) as "LORD" in English translations, following Jewish tradition.
- Some Protestant denominations have issued directives against pronouncing or using the Divine Name in liturgy, similar to Catholic practice.
Contemporary Practice
While traditional practices continue, there are also modern developments:
- There has been a decline in the use of traditional biblical names in some Protestant communities, with parents opting for more secular or modern names.
- Some Protestant churches continue to emphasize the importance of giving children names that reflect their Christian heritage.
In conclusion, Protestant churches have generally maintained a strong tradition of using and interpreting biblical names, though practices vary among different denominations and have evolved over time. The use of biblical names continues to be seen as a way to connect individuals to their faith and to the broader narrative of Scripture.[4]
QUESTION: Summarize the use of names in Biblical interpretation and liturgical use across the major Christian traditions.
ANSWER: from Perplexity
Here's a revised summary focusing specifically on Bible interpretation and liturgical use of Biblical names across major Christian traditions:
Biblical Interpretation
Oriental Orthodox and Eastern Orthodox:
- Analyze names deeply to uncover spiritual truths in biblical narratives
- Use names to support Christological doctrines, especially their miaphysite (Oriental) or dyophysite (Eastern) views
- Interpret changes in biblical characters' names as reflecting spiritual transformation
Catholic:
- Examine names for theological insights, often through patristic and scholastic lenses
- Use names to support doctrinal positions, particularly in Christology and Mariology
- Analyze name changes in Scripture as indicators of divine calling or mission
Anglican and Lutheran:
- Generally follow Catholic interpretive traditions regarding names, with some Protestant influences
- May place less emphasis on allegorical interpretations of names compared to Orthodox traditions
Protestant (broadly):
- Focus on the literal and historical meanings of names in biblical context
- Use name meanings to support doctrinal positions, particularly in Reformed theology
- May be more likely to interpret name meanings in light of original languages (Hebrew, Greek)
Liturgical Use
Oriental Orthodox and Eastern Orthodox:
- Frequently invoke biblical names and titles in prayers and hymns
- Use ecclesiastical names (often biblical) for clergy in liturgical settings
- Emphasize the Jesus Prayer and other name-based devotional practices
Catholic:
- Incorporate biblical names and titles extensively in liturgical prayers and responses
- Use biblical names in litanies and invocations of saints
- Emphasize reverence for the Holy Name of Jesus in liturgy and devotion
Anglican and Lutheran:
- Use biblical names in liturgical settings, often following Catholic traditions
- May have less emphasis on invoking saints' names compared to Catholic practice
- Retain some name-based liturgical elements from pre-Reformation traditions
Protestant (broadly):
- Use of biblical names in liturgy varies widely between denominations
- Generally emphasize the name of Jesus in worship and prayer
- May have less formal liturgical use of names compared to other traditions
Across all traditions, the name of Jesus holds central importance in both interpretation and liturgy. However, the extent and manner of using other biblical names vary, with Orthodox and Catholic traditions generally having more extensive and formalized practices compared to most Protestant denominations.
QUESTION: List some early church fathers’ use of the interpretation of names.
SOFTWARE: Both Logos/Verbum and Perplexity provided reasonable examples.
Augustine on the name "Jesus":
"The name Jesus in Hebrew means Savior. Therefore the Evangelist said: 'She will bear a Son, and you shall call His name Jesus, for He will save His people from their sins.'"(Augustine, Sermon 299D.5, in Sermons III/8, trans. Edmund Hill)
Jerome on the name "Adam":
"'Adam' in Hebrew signifies 'man.' It can also be interpreted 'earthly,' 'red,' 'bloody.' For the word 'Adam' means all these things in Hebrew."(Jerome, Hebrew Names, PL 23:771)
Origen on the name "Israel":
"'Israel' is interpreted 'the mind seeing God' or 'the man seeing God.' But 'Jacob' is interpreted 'supplanter.'"(Origen, Homilies on Genesis 11.3, FC 71:172)
John Chrysostom on the name "Peter":
"And why did He change Simon's name to Peter? To show that He is the same who gave to Jacob the name Israel. For He changed the name of Simon to Peter, adding a steadfastness to his faith."(John Chrysostom, Homilies on Matthew 54.2, NPNF1 10:332)
Ambrose on the name "Abraham":
"Abraham, who was first called Abram, received the change of name as a reward. He was called Abraham, that is, 'the father of many nations,' because he believed that he would be the father of many nations."(Ambrose, On Abraham 1.4.28, FC 42:133)
Origen on the name "Adam":
"The name Adam in Hebrew signifies man; but according to the apostle, it is to be interpreted 'earthly.'" (Homilies on Luke, 14.5)
Jerome on the name "Jesus":
"Jesus in Hebrew means Savior. Therefore the evangelist said: 'She will bear a Son, and you shall call His name Jesus, for He will save His people from their sins.'" (Commentary on Matthew, 1.21)
Augustine on the name "Peter":
"Why did the Lord choose to call him Peter, which signifies a rock? Because he was firm and strong in his faith. Peter comes from petra, and petra means rock, and the rock is the Church." (Sermon 295.1)
John Chrysostom on the name "Paul":
"He was not always called Paul; his name was Saul. He was changed after he had changed." (Homilies on the Acts of the Apostles, 20)
Ambrose on the name "Mary":
"Mary means myrrh of the sea, or bitter sea, or the enlightener, or the enlightened one." (On the Institution of Virginity, 5.33)
Gregory of Nyssa on the name "Moses":
"The name Moses, according to those skilled in the language of the Egyptians, means 'water,' for the Egyptians call water 'mou.'" (Life of Moses, 2.11)
Isidore of Seville on the name "Israel":
"Israel means 'one who sees God' or 'man seeing God.'" (Etymologies, 7.7.5)
Cyril of Alexandria on the name "Emmanuel":
"Emmanuel is interpreted as 'God with us.' For when the Word became flesh, then He was with us." (Commentary on Isaiah, 7.14)
QUESTION: Give some examples of the use of the meaning of the name in contemporary Bible studies.
SOFTWARE: These were found through a Logos/Verbum All search with the query “Use of the meaning of a name in biblical criticism”. Note that these will be particular occurrences of the name, not the generic name.
ANSWER: from Andrews, Stephen J., and Robert D. Bergen. 1, 2 Samuel. Vol. 6. Holman Old Testament Commentary. Nashville, TN: Holman Reference, 2009.
The meaning of the name Samuel has perplexed scholars to this day. Suggested meanings include: “His name is El,” “Name of El/God,” “Heard of God,” “Asked of God,” “He Who Is from God,” “Offspring of God,” and “El Is Exalted” (Bergen, 71, n. 24). The problem arises when scholars try to connect the name (shemuel) and the verb “asked” (shaal) which Hannah used in giving the reason why she named the boy Samuel: “Because I asked the Lord for him.”
Perhaps it is better to remember that Samuel can mean “The Name of God.” Since the word name in biblical Hebrew can mean “reputation,” “fame,” or “memorial,” it doesn’t seem so farfetched to assume that Hannah may have chosen a name that exalted God for his gracious gift.[5]
From Crenshaw, James L. Ecclesiastes: A Commentary. Edited by Peter Ackroyd, James Barr, Bernhard W. Anderson, and James L. Mays. First edition. The Old Testament Library. Philadelphia, PA: The Westminster Press, 1987.
David did not, however, have a son named Qohelet who succeeded him. Is Qohelet a nickname for Solomon, who occupied the throne after his father’s health failed? The link between “Qohelet” and Solomon could lie in the language of 1 Kings 8:1–12, where the king assembles (yāqhēl) representatives of the people at Jerusalem. But the initiative to look for such a suitable text must surely have sprung from the author’s self-presentation in 1:12–2:26, for Solomon’s vast wealth supplies the imagined context for the royal experiment comprising these verses. The Egyptian royal testament offers a prototype for this section of the book, but Qohelet did not restrict his sayings to this literary form. Conceivably, the allusion to one shepherd in 12:11 reverts to the royal fiction earlier abandoned by the author, in asmuch as the image of pharaohs as shepherds regularly appears in Egypt (D. Müller). Nevertheless, Qohelet usually speaks as a teacher, not a king. Three other things weaken the argument for viewing Qohelet as a personal name, a substitute for Solomon: (1) the use of the article; (2) the identification of Qohelet as a wise man (ḥākām), presumably a technical term in this instance (12:9); and (3) the point of view from which the author writes. Except for the royal fiction in 1:12–2:26, the author’s perspective invariably suggests a subject powerless to redress the injustices perpetrated by higher officials.
Does the strange form conceal an otherwise unknown identity? Is Qohelet an acronym? Skehan (42–43) has argued that the name for Agur’s father in Prov. 30:1a, Jakeh, actually conceals the first letters of a sentence comprising three words (yqh = yhwh qādôš hû’). Following this analogy, qhlt constitutes the abbreviation of a four-word sentence. But what four words? So far, no satisfactory explanation along these lines has come to light. Some interpreters have thought that Qohelet personifies wisdom, constituting a walking assembly of wise sayings, but elsewhere Dame Wisdom always goes by the name ḥokmāh. The most compelling answer to the enigma of the name points to two instances where a feminine participle describes an office (Ezra 2:55, 57; Neh. 7:59). Two different occupations lie behind the personal names in these verses (a scribe and a binder of gazelles). By analogy, Qohelet refers to an office related to assembling people. The Septuagint renders the word this way, associating the noun for assembly with the word for a public gathering (ekklēsia). Jerome continued that line of reasoning in the Vulgate, but stressed the role of speaking in the presence of an assembly. Did Qohelet gather people for a cultic assembly? This understanding led to the Reformers’ use of Prediger (Preacher) with reference to this book, but no biblical evidence for such a meaning exists. Whatever else Qohelet did, he did not preach, at least in the modern sense of the word.
From Enns, Peter. Exodus. The NIV Application Commentary. Grand Rapids, MI: Zondervan, 2000.
What has received considerably more scholarly attention is the etymology of Moses’ name. We should first observe that it is Pharaoh’s daughter who gives the boy his name. Not only does she name him, but she also offers the rationale for the name itself: “I drew him out of the water” (v. 10). The verb “to draw” is the Hebrew mašah, and from one of its forms we get the name Moses.19 On the surface, this seems to settle the matter of the origin of Moses’ name, yet one ought not overlook the fact that such an etymology would require a daughter of an Egyptian pharaoh to speak Hebrew. Even allowing for this (unlikely) possibility,20 one would have to wonder why she would give this child, the object of her father’s wrath, a Hebrew name that would likely reveal his true identity.
Most scholars are quick to point out that the name Moses is ultimately of Egyptian derivation, not Hebrew. The name is based on the Egyptian verb ms(w), meaning “to bear, give birth to.” “Moses,” then, is probably a shortened form of an originally longer name—something analogous, for example, to the famous Egyptian name “Thutmose,” meaning either “Thoth [a god] is born” or “Born of the god Thoth.”21
What, then, is to be made of the Hebrew etymology in 2:10? Likely this is either an etymology worked out by the biblical writer himself or a traditional, popular etymology that the people held to, which the writer simply records here.22 Some scholars add that the biblical writer could not have known Egyptian, for if he had, he certainly would have supplied the “proper” genealogy.23 Such a view, however, goes beyond the evidence. It is not stretching the point to suggest that the writer could have known Egyptian and still recorded the popular etymology. Whether his readers would have shared that knowledge of Egyptian, however, is another matter. In this respect, the popular etymology serves the writer’s purposes better. We see something similar in how Paul cites the Old Testament. Rather than cite the Hebrew, he uses the lxx for his Greek-speaking audience even though he is an educated Jew, well versed in Hebrew, and there are at times significant textual differences between the Hebrew and Greek texts.
We may take a moment here to draw some implications from the etymology of Moses’ name. First, although there seems to be some tension between the Hebrew etymology in 2:10 and the ultimate Egyptian derivation of the name, at the very least the Egyptian derivation lends strong support to the historicity of Moses. The name “Moses” would have been firmly at home in ancient Egypt.24 Moreover, the popular etymology has decided theological significance. Not only has the boy been “drawn out” of the water, but it is under his leadership (God’s role, of course, notwithstanding!) that all Israel will later be brought through the water of the sea.
It is missing the theological point to ask simply whether the Hebrew or Egyptian etymology is “true,” as if a choice must be made between them. The nature of biblical narrative shows us time and time again that there is a truth that transcends simple issues of historicity. The Hebrew etymology is most definitely true. Moses’ name meant for the Israelites (and therefore for God, whose Spirit inspired the writers) that he was drawn out of water and would draw them out of water. Such an etymology was more “true” and spoke more clearly and pointedly to the ancient Israelites than a distant, isolated appeal to a piece of Egyptian linguistic trivia.[7]
[1] https://en.wikipedia.org/wiki/Sacred_name_bible and https://www.lacopts.org/story/no-more-christian-baby-names/ and https://www.ucg.org/congregations/lawton/posts/should-we-only-use-hebrew-sacred-names-of-the-old-testament-311111 and https://www.thetorah.com/article/whats-in-a-name-the-bible-vs-themiddle-ages and https://www.saintandrew.net/christiannames and https://www.christiancentury.org/article/the-other-eastern-churches and https://en.wikipedia.org/wiki/Miaphysitism and https://en.wikipedia.org/wiki/Ethiopian_Orthodox_Tewahedo_Church and https://brandonwhawk.net/2020/07/23/comparing-biblical-canons/ and https://en.wikipedia.org/wiki/Oriental_Orthodox_Churches and https://cnewa.org/eastern-christian-churches/oriental-orthodox-churches/ and https://polishmiaphysite.wordpress.com/2020/07/18/synopsis-of-oriental-orthodoxy/
[2] http://orthodoxinfo.com/praxis/orthname.aspx and https://www.orthodoxsalem.com/names-of-jesus and https://www.lacopts.org/story/no-more-christian-baby-names/ and https://www.saintandrew.net/christiannames and https://orthodoxwiki.org/Baptismal_names
[3] https://www.usccb.org/prayer-and-worship/the-mass/frequently-asked-questions/the-name-of-god-in-the-liturgy and https://www.onenesspentecostal.com/names.htm and https://www.saintandrew.net/christiannames and https://www.thecatholicthing.org/2023/01/03/whats-in-a-name-2/ and https://www.lacopts.org/story/no-more-christian-baby-names/
[4] https://www.usccb.org/prayer-and-worship/the-mass/frequently-asked-questions/the-name-of-god-in-the-liturgy and https://www.crosswalk.com/faith/bible-study/why-are-names-so-important-in-the-bible.html and https://dmnes.wordpress.com/2020/07/01/ireland-vs-england-are-protestant-names-different-than-puritan-names/ and https://blog.westminster.ac.uk/contemporarychina/names-from-god-the-power-of-protestant-names-in-china/ and https://www.saintandrew.net/christiannames
[5] Stephen J. Andrews and Robert D. Bergen, 1, 2 Samuel, vol. 6, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2009), 25–26.
James L. Crenshaw, Ecclesiastes: A Commentary, ed. Peter Ackroyd et al., First edition, The Old Testament Library (Philadelphia, PA: The Westminster Press, 1987), 32–33.
19 The English “Moses” derives more directly from the Greek Moüses.
20 Calvin’s arguments to the contrary are unconvincing. He cites Ps. 81:5 and Gen. 42:23 as possible support for Pharaoh’s daughter being able to speak Hebrew (Four Last Books of Moses, 45–46).
21 See the discussions by J. P. Hyatt, Commentary on Exodus (London: Oliphints, 1971), 65; Sarna, Exodus, 9; G. Widengren, “What Do We Know About Moses?” Proclamation and Presence: Old Testament Essays in Honour of Gwynne Henton Davies, ed. J. I. Durham and J. R. Porter (Macon, Ga.: Mercer Univ. Press, 1983), 28. The complex matter of Egyptian derivation is dealt with thoroughly by J. G. Griffiths, “The Egyptian Derivation of the Name Moses,” JNES 12 (1952): 225–31.
22 I prefer the second explanation (see Cassuto, Commentary on Exodus, 20).
23 E.g., Childs, Book of Exodus, 12.
lxx Septuagint
24 Hoffmeier makes a point of this (Israel in Egypt, 140–42). See also J. G. Griffiths, “Egyptian Derivation,” 231.
[7] Peter Enns, Exodus, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2000), 63–65.
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."