Meaning of NAME

(a) Its importance.
In biblical times considerable importance was attributed to the name. There is a direct relationship between the name and the person or thing named; the name participates in some way in the essence that it is intended to reveal.

It expresses personality to such an extent that knowing someone's name involves knowing them intimately and, even in a sense, having power over them. Jacob asks the angel of Jehovah the name: "Tell me now your name." His response is, “Why are you asking me about my name?” (Gen. 32:29; cf. Judges 13:17-18).

At the moment of carrying out great redemptive acts, God makes Moses understand that he is going to reveal himself not only as the Almighty, but "in my name JEHOVAH" (Ex. 6: 3). Thus, the name also makes the presence of the person close: the angel of Jehovah cannot be resisted, because the name of God is in him (Ex. 23:21).

The sanctuary where God is worshiped is sacred, for there he makes his name dwell (Deut. 12:11). Jesus tells the Father that He had “manifested (his) name to men” (John 17:6), that is, his entire divine nature. John tells us about Christ, so that by believing we may have life in his name (John 20:31). The name spoken acts with the same power as the person (Acts 3:16; 4:10, 12, etc.) and the name of the Savior is, by definition, above all other names (Eph. 1:21) . (See GOD, [NAMES OF].)

(b) Meaning and choice of name.
The name of human persons corresponds to the same conception. In the Bible it is not given as it is today, almost at random (in the case of the proper name) or due to the sole fact of filiation (surname/s).

As far as possible, the name should express the nature of the bearer, and its choice is influenced by circumstances of birth or by a vote of the parents regarding the child. They were also guided by the general assonance or consonance of the syllables, which allows an approach in meaning, or a popular etymology inherent to the Hebrew genius, although sometimes it is surprising to us. Let's look at some names:

Eve (life, Gen. 3:20),
Noah (rest, Gen. 5:29),
Isaac (laughter, Gen. 17:19),
Esau (hairy, Gen. 25:25),
Edom (red, Gen. 25:30),

Jacob (impersonator, Gen. 25:26);
The names of Jacob's sons always carry a meaning (Gen. 30);
you can also see Phares (gap, Gen. 38:29),
Manasseh (forgetfulness, Gen. 41:51),
Ephraim (fertile, Gen. 41:52), etc.

The name had to be, if possible, a good omen. Rachel, dying from childbirth, calls her last son Ben-Oni (son of my pain), but Jacob immediately changes it to Benjamin (son of my right hand, Gen. 35:18).

Frequently, names carry a religious meaning and a mention of the Lord Himself ("El" for God, or "Jah" for Jehovah or Yahveh). In this way we have a series of compound names, and even names that are a short phrase:
Nathanael (God has given),

Jonathan (Jehovah has given),
Elimelech (God is my king),
Ezekiel (God is strong),

Adonijah (Jehovah is Lord) and many more.
There are other names that are simply taken from nature, or inspired by images of ordinary life:
Laban (white),

Lea (wild cow),
Rachel (sheep),
Tamar (palm tree),

Deborah (bee),
Jonah (dove),
Tabitha (gazelle),

Peninna (pearl),
Susanna (lily).

There are names that arise from historical circumstances:

Ichabod (inglorious, 1 Sam. 4:21),
Zerubbabel (born in Babylon).

It is because of this constant desire to give a real and personal meaning to the names that we try to give, in the articles of this dictionary, a translation, etymology or explanation of the names, because this has greater importance than previously thought. that may seem at first glance.

The name seems to have been imposed on the newborn, generally on the eighth day of his life, upon being circumcised (cf. Gen. 17:12; 21: 3-4; Luke 1:59; 2:21). .

(c) The change of name.

Because of the extremely personal meaning attached to the name, a new name was sometimes given to someone in order to mark the transformation of his character, cf. p. ex.:
Abram to Abraham,
Sarai to Sarah (Gen. 17:5-15),
Jacob to Israel (Gen. 32:27, 28),
Naomi to Mara (Rt. 1:20).

Sometimes the second name is a translation of the first:
Cephas (Aram.) Peter (Gr.),
Thomas (Aram.) Didymus ("twin" in Greek),
Messiah (Heb.) Christ (Gr.).

One day all believers will receive a new name suitable to the redeemed of the Lord (Rev. 3:12).

(d) Surnames.
Surnames were not common among the Hebrews but an indication of their origin was added:
Jesus of Nazareth,
Joseph of Arimathea,
Mary of Magdala,
Nahum of EIcos.

It could also be a patronymic:
Simon son of Jonah (Bar-Jonah),
James and John, sons of Zebedee.
Reference could also be made to the profession:

Nathan the prophet,
Joseph the carpenter,
Simon the Zealot,
Matthew the publican,
Dionysius the Areopagite.

(e) Roman names.
Every Roman had three names:
(A) The "praenomen" or proper name, personal designation;
(b) the "nomen", indication of the line or house;
(c) the "cognomen", family name, or surname, which appeared last.
For example:

The procurator Felix (Acts 23:24) was actually called:
Marcus (own name)
Antonius (of the gens Antonia)
Félix (from the family called Félix, "happy").
The proper name was frequently omitted, and Julius Caesar was spoken of instead of Gaius Julius Caesar, etc.