TIP OF THE DAY 46: Ambiguity: Personal name

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QUESTION: List potential ambiguity in the New Testament that involves potentially personal names.

ANSWER: from Perplexity:

The New Testament contains several instances of ambiguity arising from the use of what may be personal names. Here are some notable examples:

Kyrios (Lord)

One of the most significant sources of ambiguity in the New Testament stems from the use of the Greek word "kyrios" (κύριος), which can mean "lord" or "master" and is used to refer to both God and Jesus[3]. This ambiguity is particularly prevalent in the book of Acts:

1. In many passages, it's not immediately clear whether "kyrios" refers to God the Father or to Jesus Christ.
2. This ambiguity led some ancient readers to attempt to resolve it by specifying the referent more clearly, resulting in textual variants.

The use of "kyrios" in this way reflects a deliberate theological strategy, emphasizing the divine status of Jesus while maintaining a distinction between him and God the Father.

Junia/Junias

In Romans 16:7, Paul mentions a person named "Iounian" (Ἰουνιαν) in Greek. This name has been the subject of debate due to its ambiguity:

1. It could be the accusative form of the female name "Junia."
2. Alternatively, it could be a contraction of the male name "Junias."

This ambiguity has led to discussions about the role of women in early Christianity, as the person is described as "prominent among the apostles."

James

The name "James" appears frequently in the New Testament, but it's not always clear which James is being referred to:

1. James, the son of Zebedee (one of the Twelve Apostles)
2. James, the son of Alphaeus (another of the Twelve)
3. James, the brother of Jesus
4. Other individuals named James

This ambiguity sometimes requires careful contextual analysis to determine which James is being mentioned in a particular passage.

Mary

Similar to James, the name Mary (Greek: Maria or Mariam) appears frequently and can refer to several different women:

1. Mary, the mother of Jesus
2. Mary Magdalene
3. Mary of Bethany
4. Mary, the mother of James and Joses
5. Other women named Mary

The context is often crucial in determining which Mary is being referred to in a given passage.

Theophilus

The Gospel of Luke and the Acts of the Apostles are both addressed to "Theophilus" (Luke 1:3, Acts 1:1). This name presents an interesting ambiguity:

1. It could be a personal name, referring to a specific individual.
2. It might be used generically, as "Theophilus" means "friend of God" or "loved by God" in Greek.

This ambiguity has led to various interpretations about the intended audience of these books.

Cephas/Peter

The name "Cephas" presents an interesting case of potential ambiguity:

1. In John 1:42, Jesus gives Simon the name Cephas, which is then translated as Peter.
2. However, in 1 Corinthians 1:12 and 3:22, Paul seems to list Cephas and Peter separately, leading some scholars to debate whether these might be two different individuals.

This ambiguity has led to discussions about whether Cephas and Peter were always the same person or if there might have been a separate disciple named Cephas.

Silas/Silvanus

There is some ambiguity regarding whether Silas and Silvanus refer to the same person:

1. In Acts, Paul's companion is consistently called Silas.
2. In Paul's letters, he mentions a co-worker named Silvanus.

Most scholars believe these are the same person, with Silas being a shortened form of Silvanus, but the use of different names in different contexts can create some confusion.

Bartholomew/Nathanael

There is ongoing debate about whether Bartholomew and Nathanael are the same person:

1. Bartholomew is listed as one of the Twelve Apostles in the Synoptic Gospels.
2. Nathanael is mentioned in John's Gospel but not in the Synoptics.
3. Some traditions equate the two, suggesting that Bartholomew (meaning "son of Tolmai") is a patronymic and Nathanael is the given name.

This ambiguity has led to various interpretations in Christian tradition.

Mary of Clopas

In John 19:25, there is mention of "Mary the wife of Clopas." This has led to some ambiguity:

1. It's unclear whether Clopas is the same person as Alphaeus, mentioned as the father of James the Less.
2. Some traditions identify this Mary as the mother of James and Joses, while others consider her a separate individual.

This ambiguity has implications for understanding the relationships between various figures in the Gospels.

Judas (not Iscariot)

In John 14:22, there is mention of "Judas (not Iscariot)." This creates ambiguity because:

1. It's not clear if this Judas is the same as Thaddaeus or Lebbaeus mentioned in the other Gospels.
2. Some traditions identify him as Jude, the brother of Jesus and author of the Epistle of Jude.

This ambiguity has led to various attempts to reconcile the lists of the Twelve Apostles across the Gospels.

These examples demonstrate that ambiguity in personal names can arise from various factors, including theological considerations, grammatical ambiguity, and the use of common names. Such ambiguities often require careful study of context and sometimes lead to ongoing scholarly debates about interpretation.[1]

QUESTION: How do I use Logos to explore these personal name ambiguities?

SOFTWARE: For the most part, the tagging in Logos hides ambiguities by making a choice in their tagging. However, your library may well contain books that discuss the issue. Running searches often will bring up sources on multiple sides of the issue.

Answer: I ran an all search on the search argument “Is Clopas also known as Alphaesus?” which provided the following synopsis:

The identity of Clopas and his potential connection to Alphaeus is a matter of speculation and uncertainty. Some sources suggest that Clopas might be identified with Alphaeus on philological grounds, due to variations in the pronunciation of the Hebrew root. However, this identification is not conclusive. Clopas is known as the husband of one of the women named Mary who was present at Jesus' crucifixion. While there are various theories about Clopas's identity, including possible connections to Cleopas (mentioned in Luke 24:18) and Alphaeus, these are described as theoretical possibilities rather than established facts. It's important to note that some scholars consider it possible that Clopas, Cleopas, and Alphaeus could all be separate individuals. The available information does not provide a definitive answer to whether Clopas is also known as Alphaeus.[2]

From the references in the footnotes you can read the arguments on each side of the question. And from the footnotes and/or bibliographies in that reading you can explore the issue further. What is most important, however, is to remember both in your own study of scripture and your reading of others’ studies that the issue is not settled. Question any author (or Logos/Verbum tagging) that pretends it is.

[1] https://christianstandard.com/2019/07/names-of-christ-followers-in-the-new-testament/ and https://library.biblicalarchaeology.org/article/whats-in-a-name-personal-names-in-ancient-israel-and-judah/ and https://larryhurtado.wordpress.com/2013/10/30/textual-ambiguity-and-textual-variants-in-acts/ and http://midwestapologetics.org/blog/?p=290 and https://rabbibenherman.com/2016/11/19/ambiguity-in-the-bible/

[2] Geoffrey W. Bromiley, ed., “Clopas,” in The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 724. and James Orr et al., eds., “Clopas, Cleophas,” in The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 669. and Philip Comfort and Walter A. Elwell, The Complete Book of Who’s Who in the Bible (Carol Stream, IL: Tyndale House Publishers, Inc., 2004), 106. and Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 293. and Walter A. Elwell and Barry J. Beitzel, “Clopas,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 482.