The Expositor's Bible: The Books of Chronicles. Bennett William Henry
is probably due to some misunderstanding of his sources on the part of the chronicler. His parchment rolls must often have been torn and fragmentary, the writing blurred and half illegible; and his attempts to piece together obscure and ragged manuscripts naturally resulted at times in mistakes and confusion.
These examples of interesting etymologies might easily be multiplied; they serve, at any rate, to indicate a rich mine of suggestive teaching. It must, however, be remembered that a name is not necessarily a personal name because it occurs in a genealogy; cities, districts, and tribes mingle freely with persons in these lists. In the same connection we note that the female names are few and far between, and that of those which do occur the “sisters” probably stand for allied and related families, and not for individuals.
As regards Old Testament theology, we may first notice the light thrown by personal names on the relation of the religion of Israel to that of other Semitic peoples. Of the names in these chapters and elsewhere, a large proportion are compounded of one or other of the Divine names. El is the first element in Elishama, Eliphelet, Eliada, etc.; it is the second in Othniel, Jehaleleel, Asareel, etc. Similarly Jehovah is represented by the initial Jeho- in Jehoshaphat, Jehoiakim, Jehoram, etc., by the final -iah in Amaziah, Azariah, Hezekiah, etc. It has been calculated that there are a hundred and ninety names49 beginning or ending with the equivalent of Jehovah, including most of the kings of Judah and many of the kings of Israel. Moreover, some names which have not these prefixes and affixes in their extant form are contractions of older forms which began or ended with a Divine name. Ahaz, for instance, is mentioned in Assyrian inscriptions as Jahuhazi —i. e., Jehoahaz – and Nathan is probably a contracted form of Nethaniah.
There are also numerous compounds of other Divine names. Zur, rock, is found in Pedahzur,50 Shaddai, A.V. Almighty, in Ammishaddai51; the two are combined in Zurishaddai.52 Melech is a Divine name in Malchi-ram and Malchi-shua. Baal occurs as a Divine name in Eshbaal and Meribbaal. Abi, father, is a Divine name in Abiram, Abinadab, etc., and probably also Ahi in Ahiram and Ammi in Amminadab.53 Possibly, too, the apparently simple names Melech, Zur, Baal, are contractions of longer forms in which these Divine names were prefixes or affixes.
This use of Divine names is capable of very varied illustration. Modern languages have Christian and Christopher, Emmanuel, Theodosius, Theodora, etc.; names like Hermogenes and Heliogabalus are found in the classical languages. But the practice is specially characteristic of Semitic languages. Mohammedan princes are still called Abdurrahman, servant of the Merciful, and Abdallah, servant of God; ancient Phœnician kings were named Ethbaal and Abdalonim, where alonim is a plural Divine name, and the bal in Hannibal and Hasdrubal = baal. The Assyrian and Chaldæan kings were named after the gods Sin, Nebo, Assur, Merodach, e. g., Sin-akki-irib (Sennacherib); Nebuchadnezzar; Assur-bani-pal; Merodach-baladan.
Of these Divine names El and Baal are common to Israel and other Semitic peoples, and it has been held that the Hebrew personal names preserve traces of polytheism. In any case, however, the Baal-names are comparatively few, and do not necessarily indicate that Israelites worshipped a Baal distinct from Jehovah; they may be relics of a time when Baal (Lord) was a title or equivalent of Jehovah, like the later Adonai. Other possible traces of polytheism are few and doubtful. In Baanah and Resheph we may perhaps find the obscure54 Phœnician deities Anath and Reshaph. On the whole, Hebrew names as compared, for instance, with Assyrian afford little or no evidence of the prevalence of polytheism.
Another question concerns the origin and use of the name Jehovah. Our lists conclusively prove its free use during the monarchy and its existence under the judges. On the other hand, its apparent presence in Jochebed, the name of the mother of Moses, seems to carry it back beyond Moses. Possibly it was a Divine name peculiar to his family or clan. Its occurrence in Yahubidi, a king of Hamath, in the time of Sargon may be due to direct Israelite influence. Hamath had frequent relations with Israel and Judah.
Turning to matters of practical religion, how far do these names help us to understand the spiritual life of ancient Israel? The Israelites made constant use of El and Jehovah in their names, and we have no parallel practice. Were they then so much more religious than we are? Probably in a sense they were. It is true that the etymology and even the original significance of a name in common use are for all practical purposes quickly and entirely forgotten. A man may go through a life-time bearing the name of Christopher and never know its etymological meaning. At Cambridge and Oxford sacred names like “Jesus” and “Trinity” are used constantly and familiarly without suggesting anything beyond the colleges so called. The edifying phrase, “God encompasseth us,” is altogether lost in the grotesque tavern sign “The Goat and Compasses.” Nor can we suppose that the Israelite or the Assyrian often dwelt on the religious significance of the Jeho- or -iah, the Nebo, Sin, or Merodach, of current proper names. As we have seen, the sense of -iah, -el, or Jeho- was often so little present to men's minds that contractions were formed by omitting them. Possibly because these prefixes and affixes were so common, they came to be taken for granted; it was scarcely necessary to write them, because in any case they would be understood. Probably in historic times Abi-, Ahi-, and Ammi- were no longer recognised as Divine names or titles; and yet the names which could still be recognised as compounded of El and Jehovah must have had their influence on popular feeling. They were part of the religiousness, so to speak, of the ancient East; they symbolised the constant intertwining of religious acts, and words, and thoughts with all the concerns of life. The quality of this ancient religion was very inferior to that of a devout and intelligent modern Christian; it was perhaps inferior to that of Russian peasants belonging to the Greek Church; but ancient religion pervaded life and society more consciously than modern Christianity does; it touched all classes and occasions more directly, if also more mechanically. And, again, these names were not the fossil relics of obsolete habits of thought and feeling, like the names of our churches and colleges; they were the memorials of comparatively recent acts of faith. The name “Elijah” commemorated the solemn occasion on which a father professed his own faith and consecrated a new-born child to the true God by naming his boy “Jehovah is my God.” This name-giving was also a prayer: the child was placed under the protection of the deity whose name it bore. The practice might be tainted with superstition; the name would often be regarded as a kind of amulet; and yet we may believe that it could also serve to express a parent's earnest and simple-minded faith. Modern Englishmen have developed a habit of almost complete reticence and reserve on religious matters, and this habit is illustrated by our choice of proper names. Mary, and Thomas, and James are so familiar that their Scriptural origin is forgotten, and therefore they are tolerated; but the use of distinctively Scriptural Christian names is virtually regarded as bad taste. This reticence is not merely due to increased delicacy of spiritual feeling: it is partly the result of the growth of science and of literary and historical criticism. We have become absorbed in the wonderful revelations of methods and processes; we are fascinated by the ingenious mechanism of nature and society. We have no leisure to detach our thoughts from the machinery and carry them further on to its Maker and Director. Indeed, because there is so much mechanism and because it is so wonderful, we are sometimes asked to believe that the machine made itself. But this is a mere phase in the religious growth of mankind: humanity will tire of some of its new toys, and will become familiar with the rest; deeper needs and instincts will reassert themselves; and men will find themselves nearer in sentiment than they supposed to the ancient people who named their children after their God. In this and other matters the East to-day is the same as of old; the permanence of its custom is no inapt symbol of the permanence of Divine truth, which revolution and conquest are powerless to change.
“The East bowed low before the blast
In patient, deep disdain;
She
Nestle, p. 68.
Num. i. 10.
Num. i. 12.
Num. i. 6.
Cf. p. 40.
xi. 30; vii. 25 (Nestle).