acteristic
of
the
Semite
races
than
of
ours,
and
this
is
especially
true
of
the
Israelites
all
through
their
national
life.
A
certain
number
of
those
found
in
the
OT
have
heathen
associations:
Anath
(transferred
to
a
man
from
a
well-known
goddess
worshipped
in
Syria,
etc.),
Ahi-shahar
('Shahar
[i.e.
'Dawn']
is
brother'),
Baal
<1
Ch
S'
8'°),
Bildad
(Job
2"),
Balaam,
Obed-edom
('servant
of
[the
god]
Edom'),
Beu
and
Reud
(Gn
ll's.
Ex
2i8).
Among
the
earliest
clan
names
are
those
of
animals:
Rachel
('ewe'),
Hamar
('ass'),
Caleb
('dog'),
etc.
This
may
well
be
a
survival
from
a
pre-historic
age
of
totemism.
In
David's
day
we
find
individuals,
possibly
members
of
such
clans,
called
Eglah
('calf'),
Laish
('lion'),
Bichri
(from
becher,
'a
young
camel').
And
the
curious
recrudescence
of
words
of
this
class
in
and
about
the
reign
of
Josiah
(Huldah,
'weasel,'
Shaphan,
'rock-badger,'
etc.),
might
be
accounted
tor
on
the
supposition
that
animal-worship
had
considerable
vogue
during
that
age
of
religious
syncretism
(cf.
Ezk
810-12).
Names
like
Hezir
('swine'),
Achbor
('mouse'),
Parosh
('flea')
favour
this
explanation.
At
the
same
time,
it
must
be
admitted
that
animal-names
were
in
many
instances
bestowed
as
terms
of
endearment,
or
as
expressions
of
a
wish
that
the
child
might
have
swiftness,
strength,
gracefulness,
or
whatever
might
be
the
creature's
peculiar
quality.
There
is
an
important
class
of
compounds
in
which
relationship
—
originally
conceived
as
physical
—
with
the
god
of
the
nation
or
clan
is
asserted:
Ammiel
('Idnsman
is
El'),
Abijah
('father
is
Jah'),
Ahijah
('brother
is
Jah').
These
compounds
ceased
to
be
formed
long
before
the
Exile,
owing,
no
doubt,
to
the
sense
that
they
infringed
on
the
Divine
dignity.
Others
now
appear,
containing
an
element
which
referred
to
the
Divine
sovereignty:
Adonijah
('Jah
is
lord,'
like
the
Phoen.
Adoneshmun,
'Eshmun
is
lord'),
Malchiah
('
Jah
is
king
'
)
,
Baaliah
('
Jah
is
baal
'
[or
'
lord
']
)
.
Turn-ing
now
to
the
two
great
groups
in
which
Bl
or
Jahweh
forms
part
of
the
name,
it
is
to
be
noted
that
the
former
had
the
first
run
of
popularity.
From
David
until
after
the
Exile,
Jah,
Je,
or
Jeho
is
more
common.
From
the
7th
cent.
B.C.
onwards
Bl
is
seen
to
be
recovering
its
ground.
Altogether
there
are
135
names
in
El,
and,
according
to
Gray
(HPN,
p.
163),
157
in
one
of
the
abbreviations
of
Jahweh
[Jastrow
(ZATW
xvi.
p.
2)
has
sought
to
reduce
the
latter
number,
to
about
80].
Abbreviations
ot
both
these
classes
are
fairly
common:
Abi,
for
Abijah;
Palti,
for
Paltiel;
Nathan,
for
Jonathan
or
Nathanad,
etc.
The
nations
which
were
related
to
the
Hebrews
acknowl-edged
or
invoked
their
gods
in
the
same
fashion:
Baby-,
Ionian
and
Assyrian
proper
names
containing
the
elements,
Bel,
Asshw,
Nebo,
Merodach,
etc.;
Phoenician
having
Ashtoreth,
Bel,
Eshmun,
Melech,
etc.;
Aramaic
Hadad,
Rimmon,
etc.;
Palmyrene,
Sabsean,
and
Naba-tsean
exhibit
the
same
features.
Special
mention
ought
perhaps
to
be
made
ot
the
curious
words
found
in
the
Books
of
Chronicles.
Ewald
observes
that
they
remind
us
of
the
nomenclature
affected
by
the
English
Puritans
of
the
17th
century.
They
were
meant
to
express
the
religious
sentiments
ot
the
Chronicler
and
those
like-minded.
Thus
we
have
Jushab-hesed
('kindness
is
requited'),
Tob-adonijah
('good
is
the
Lord
Jahweh'),
Elioenai
('to
JahwEfh
are
mine
eyes'),
Hazzelelponi
('Give
shade.
Thou
who
turnest
to
me';
cf.
the
Assyr.
Pan-Bil-adagal
['I
look
to
Bel'l
and
Pan-Asshur-lamur
['
I
will
look
to
Asshur']).
But
the
climax
is
reached
in
1
Ch
25',
where,
with
very
slight
alteration,
the
list
which
begins
with
Hananiah
reads,
'
Be
gracious
unto
me,
Jahweh
I
Be
gracious
unto
me!
Thou
art
my
God!
Thou
hast
given
great
and
exalted
help
to
him
who
sat
in
hardship.
Thou
hast
given
judgments
in
multitudes
and
abundance.'
These
phenomena
differ
from
the
Shear-jashub
and
Maher-shalal-hash-baz
of
Isaiah,
in
that
the
latter
were
formed
for
the
express
purpose
ot
symboUcal
prediction.
We
have,
however,
something
resembling
them
in
other
late
documents.
P
gives
us
Bezald
('
in
the
shadow
of
God
'
;
cf.
Bab.
Ina-silli-Bel,
'under
the
protection
ot
Bel'),
Ex
312,
and
Lael
('to
God';
cf.
Bab.
Sha-BU-at-ta,
'thou
belongest
to
Bel'),
Nu
3*i.
And
Neh
Z"
has
Besodeiah
('in
the
counsel
of
God').
From
about
the
close
of
the
4th
cent.
B.C.
it
was
a
common
practice
to
call
children
after
their
relatives
(Lk
155-61).
When
we
read
such
a
list
as
this:
Hilld,
Simon,
Gamaliel,
Simon,
Gamaliel,
Simon,
Judah,
Gamaliel,
Judah,
we
get
the
impression
that
the
grand-father's
name
was
more
often
adopted
than
the
father's
(cf.
To
19,
Lk
IM;
Jos.
Ant.
xiv.
i.
3,
BJ
V.
xi
i.
21).
To
the
same
period
belong
the
Aramaic
names
Martha,
Tabitha,
Meshezabd
(Bab.
Mushizib-ilu),
and
those
with
the
prefix
bar,
of
which
we
have
many
examples
in
the
NT.
Foreign
names
abound
in
Josephus,
the
Apocrypha,
and
the
NT.
In
some
instances
a
person
has
two
separate
designations:
Alcimus,
Jacimus;
John,
Gaddis;
Diodotus,
Tryphon,
etc.
'Saul,
who
is
called
Paul'
(Ac
13'),
is
a
typical
case.
In
some
of
the
examples
the
reason
for
the
second
choice
is
obscure;
in
others
there
is
an
obvious
similarity
of
sound
or
meaning.
Double
names
were
now
frequent:
Judas
Maccabceus,
Simon
Zelotes,
etc.
Non-
Jewish
names
were
substituted
for
Jewish:
Jason
for
Jesus;
Simon
for
Simeon
(Deissmann,
Bible
Studies,
p.
315,
note).
After
the
birth
of
a
son
an
Arab
father
will
adopt
an
honorific
name
{kunya).
If
he
had
been
called
Ab-dallah,
he
is
henceforth
Abu
Omar,
or
the
like.
There
is
no
trace
of
this
custom
in
Heb.
family
life,
but
the
idea
of
a
distinguishing
and
honourable
surname
is
not
altogether
wanting;
see
Is
44f
46*,
Job
32",
and
some
of
the
familiar
double
names.
It
is
also
possible
that
the
Heb.
original
of
Sir
44^3
signified
'I
gave
him
the
surname
Birthright.'
And
the
sense
ot
Sir
47'
is
'
They
gave
him
the
surname
The
Ten
Thousand.'
3.
Place
Names.
—
The
majority
of
these
were
nodoubt
fixed
by
the
tribes
whom
the
Hebrews
dispossessed.
From
their
great
antiquity
and
the
alterations
to
which
they
have
been
subjected,
it
is
sometimes
impossible
to
determine
the
meaning.
IMany
places,
however,
got
their
designation
from
a
salient
natural
feature,
a
well
(beer),
a
fountain
(en,
in
En-gedi),
a
meadow
(abel),
a
vineyard
(karmd),
woods
(jearim),
in
Kirath-jearim),
a
hill
(Gibeah,
Gibeon,
Ramah),
trees
(Bethphage,
Beth-tappuah,
Anab,
Abd-hasshittim,
Blah,
Allon-bacuth);
from
some
circumstance
belonging
to
the
history
or
legends
of
the
locality,
an
encampment
(Mahanaim),
a
watch-tower
(Migdal,
Megiddo,
Mizpah),
a
village
(Hazer),
a
temporary
abode
of
shepherds
[Succoth),
a
place
of
refuge
(Adullam),
a
vision
(Beer-lahair-roi)
;
from
the
clan
which
dwelt
there
(Samaria).
Of
the
fifty-
three
names
of
animals
in^Gray's
list
(pp.
88-96),
twenty-
four
are
applied
to
towns
or
districts.
On
the
totem-
theory
this
would
mean
that
the
clan
bestowed
the
name
of
its
totem-animal
on
the
place
of
its
abode.
Other
names
evidently
imply
the
existence
of
local
sanctuaries,
some
of
which
must
have
been
pre-Israelite:
Beth-anath,
Anathoth,
Bethel,
Gilgal,
Kedesh-riaphtali,
Migdal-d,
Migdal-gad,
Neid,
Penud,
Beth-shemesh.
Almost
aU
the
compounds
with
Baal
belong
to
this
class:
Baal-beer,
Bamoth-baal,
B.-dagon,
B.-hamon,
B.-hazor,
B.-meon,
B.-perazim,
B.-sha
isha,
B.-tamar.
One,
Baal-
judah
(the
correct
reading
of
2
S
d^;
cf.
1
Ch
13"),
is
clearly
of
Heb.
origin,
Baal
here
being
a
name
for
Jahweh.
Special
interest
attaches
to
the
names
of
two
clans
in
the
S.
and
centre
of
Palestine,
Jacob-d
aniiJoseph-d,
mentioned
by
Thothmes
iii.
(c.
1500
B.C.)
in
his
inscription
at
Thebes.
Corresponding
with
these
forms
are
Israd,
Ishmad,
Jezred,
Jabned,
Jiphthah-d,
Jekabzed,
Jokthed,
in
the
OT.
The
d
of
the
termination
was
the
local
deity,
invoked
(Gray,
p.
214
ff.),
or
declared
to
have
conferred
some
boon
on
his
worshippers
(Meyer,
ZATW,
1886,
p.
5).
J.
Taylor.
NAN.a!A
(2
]VIac
1"-
■»).—
A
goddess
worshipped
in
