Name

How Nave’s arranged it

• Value of a goodProverbs 22:1Ecclesiastes 7:1
• A new name given to persons who have spiritual adoptionIsaiah 62:2
• To AbrahamGenesis 17:5
• SarahGenesis 17:15
• JacobGenesis 32:28
• PaulActs 13:9
• Intercessional influence of the name of Jesus, for his peopleNahum 1
• See Jesus, in His Name
• SYMBOLICALHosea 1:3Hosea 1:4Hosea 1:6Hosea 1:9Hosea 2:1

The passages, in Bible order (13)

The same references, sorted Genesis to Revelation. The first 13 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 17:5

   No longer will you be called Abram, but your name will be Abraham, for I have made you a father of many nations.

   ›Commentary on Genesis 17:52 voices

   “It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraham, "father of a multitude of nations" (see Re 2:17).

   “This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.

   Everything gathered on Genesis 17:5→

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2. Genesis 17:15

   Then God said to Abraham, “As for Sarai your wife, do not call her Sarai, for her name is to be Sarah.

   ›Commentary on Genesis 17:152 voices

   “(Verse 15) And God said to Abraham: You shall not call your wife Sarai, but her name shall be Sarah. Those who think that the first Sarah was written with one 'R' and then another 'R' was added to it are mistaken. And because 'R' is the hundredth number among the Greeks, they suspect many silly things about her name: when in fact, whatever way they want to understand the composite word, it should have a Hebrew, not Greek, origin, since the name itself is Hebrew.

   “Sarai signifies my princess, as if her honour were confined to one family only. Sarah signifies a princess --namely, of multitudes, or signifying that from her should come the Messiah the prince, even the prince of the kings of the earth.

   Everything gathered on Genesis 17:15→

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3. Genesis 32:28

   Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men, and you have prevailed.”

   ›Commentary on Genesis 32:282 voices

   “Thy name shall be called no more Jacob, but Israel--The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.

   “(Verse 27 and 28.) And he said to him: What is your name? He said, Jacob. And he said to him: Your name shall no longer be called Jacob, but your name shall be called Israel: for you have wrestled with God, and have prevailed with men. Josephus, in the first book of Antiquities, thinks that Israel was called so because he wrestled with an angel. I carefully examined this, but I could not find it at all in Hebrew. And why should I seek the opinions of individuals, when the one who gave the name explains the etymology himself?

   Everything gathered on Genesis 32:28→

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4. Proverbs 22:1

   A good name is more desirable than great riches; favor is better than silver and gold.

   ›Commentary on Proverbs 22:12 voices

   “A good name is more excellent than money, and good favor is better than heaps of silver. Faith itself redounds to itself, sufficiently rich and more than rich in its possession. There is nothing which is not the possession of the wise person except what is contrary to virtue, and wherever he goes he finds all things to be his. The whole world is his possession, since he uses it all as his own.

   “Omit “good.” The word is an insertion. To the Hebrew, “name” by itself conveyed the idea of good repute, just as “men without a name” (compare Job 30:8 margin) are those sunk in ignominy. The margin gives a preferable rendering of the second clause of this verse.

   Everything gathered on Proverbs 22:1→

   Verse page →Original language →

5. Ecclesiastes 7:1

   A good name is better than fine perfume, and one’s day of death is better than his day of birth.

   ›Commentary on Ecclesiastes 7:12 voices

   “This alone is "good," while all else is "vanity" when made the chief end. ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time.

   “A good name is better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other name can this be said; that which is not good cannot be better.

   Everything gathered on Ecclesiastes 7:1→

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6. Isaiah 62:2

   Nations will see your righteousness, and all kings your glory. You will be called by a new name that the mouth of the LORD will bestow.

   ›Commentary on Isaiah 62:21 voice

   “1088. Second, he shows the fruit of the coming of the Savior. First, as to the glory of the city, promising this glory in three things. In the dignity of the king: and the Gentiles shall see, admiring and revering, your just one, Christ or …

   Everything gathered on Isaiah 62:2→

   Verse page →Original language →

7. Hosea 1:3

   So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son.

   ›Commentary on Hosea 1:31 voice

   “So he went - He did not demur, nor excuse himself, as did even Moses Exo 4:18, or Jeremiah Jer 1:6, or Peter Act 10:4, and were rebuked for it, although mercifully by the All-Merciful. Hosea, accustomed from childhood to obey God and every indication of the will of God, did at once, what he was bidden, however repulsive to natural feeling, and became, thereby, the more an image of the obedience of Christ Jesus, and a pattern to us, at once to believe and obey God’s commands, however little to our minds.

   Everything gathered on Hosea 1:3→

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8. Hosea 1:4

   Then the LORD said to Hosea, “Name him Jezreel, for soon I will bring the bloodshed of Jezreel upon the house of Jehu, and I will put an end to the kingdom of Israel.

   ›Commentary on Hosea 1:42 voices

   “Call his name Jezreel - יזרעאל that is, God will disperse. This seems to intimate that a dispersion or sowing of Israel shall take place; which happened under Shalmaneser, king of Assyria, 2Ki 17:5, 2Ki 17:6. But the word refers also to the name of a city, where Jehu slew Jezebel and all the children of Ahab. 2Ki 9:10, 2Ki 9:36; 2Ki 10:

   “But how comes the same action to be both rewarded and punished? Very justly; the matter of it was good; it was the execution of a righteous sentence passed upon the house of Ahab, and, as such, it was rewarded; but Jehu did it not in a right manner; he aimed at his own advancement, not at the glory of God, and mingled his own resentments with the execution of God's justice.

   Everything gathered on Hosea 1:4→

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9. Hosea 1:6

   Gomer again conceived and gave birth to a daughter, and the LORD said to Hosea, “Name her Lo-ruhamah, for I will no longer have compassion on the house of Israel, that I should ever forgive them.

   ›Commentary on Hosea 1:62 voices

   “And she conceived again, and bare a daughter,.... One of the weaker sex; denoting the weaker state of the kingdom of Israel after Jeroboam, as Kimchi thinks; Zachariah his son reigning but six months, and Shallum the son of Jabesh, his successor, reigned but one month, 2Ki 15:8, and God said unto him, call her name Loruhamah; which signifies, "she hath not obtained mercy": and what follows explains it to the same sense.

   “Call her Lo-ruhamah - לא רהמה, “Not having obtained mercy.” This also was a prophetic or typical name; and the reason of its imposition is immediately given: For I will no more have mercy - כי לא אושיף עיד ארחם ki lo osiph od arachem, “For I will no more add to have mercy upon the house of Israel.” This refers to the total destruction of that kingdom.

   Everything gathered on Hosea 1:6→

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10. Hosea 1:9

    And the LORD said, “Name him Lo-ammi, for you are not My people, and I am not your God.

    ›Commentary on Hosea 1:92 voices

    “Call his name Lo-ammi - that is, “not My people.” The name of this third child expresses the last final degree of chastisement. As the “scattering by God” did not involve the being wholly “unpitied;” so neither did the being wholly “unpitied” for the time involve the being wholly rejected, so as to be no more His people. There were corresponding degrees in the actual history of the kingdom of Israel. God withdrew his protection by degrees. Under Jeroboam, in whose reign was this beginning of Hosea’s prophecy, the people was yet outwardly strong.

    “But our being cast out of covenant is owing purely to ourselves and our own folly. The breach is on man's side: You are not my people, and therefore I will not be your God; if God hate any, it is because they first hated him. This was fulfilled in Israel when they were utterly taken away into the land of Assyria, and their place knew them no more.

    Everything gathered on Hosea 1:9→

    Verse page →Original language →

11. Hosea 2:1

    “Say of your brothers, ‘My people,’ and of your sisters, ‘My loved one.’

    ›Commentary on Hosea 2:12 voices

    "Tell your brothers and sisters, my people, that they have attained mercy." LXX: "Say to your brother, my people, and to your sister, having obtained mercy." Because the day of Jezrael is great, on which Judas and Israel will have one prince, and it will not be said of Israel, "you are not my people," but on the contrary they will be called the children of the living God.

    “Say ye unto your brethren, Ammi - that is, “My people, and to your sisters, Ruhamah,” i. e., “beloved or tenderly pitied.” The words form a climax of the love of God. First, the people scattered , unpitied , and disowned by God , is re-born of God; then it is declared to be in continued relation to God, “My people;” then to be the object of his yearning love.

    Everything gathered on Hosea 2:1→

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12. Nahum 1:1

    This is the burden against Nineveh, the book of the vision of Nahum the Elkoshite:

    ›Commentary on Nahum 1:11 voice

    “The burden - Jerome: “The word משׂא mas's'â', ‘burden’ is never placed in the title, except when the vision is heavy and full of burden and toil.” Of Nineveh - The prophecy of Nahum again is very stern and awful. Nineveh, after having “repented at the preaching of Jonah,” again fell back into the sins whereof it had repented, and added this, that, being employed by God to chasten Israel, it set itself, not to inflict the measure of God’s displeasure, but to uproot the chosen people, in whom was promised the birth of Christ .

    Everything gathered on Nahum 1:1→

    Verse page →Original language →

13. Acts 13:9

    Then Saul, who was also called Paul, filled with the Holy Spirit, looked directly at Elymas

    ›Commentary on Acts 13:92 voices

    “But Elymas--or "the wise." for so is his name by interpretation--the word is from the Arabic. withstood them--perceiving, probably, how eagerly the proconsul was drinking in the word, and fearing a dismissal.

    "Saul, who is also Paul." So that Paul might not seem lesser than the other apostles in this respect, God changed his name, and calling Saul Paul, and whatever preeminence the chief of the disciples possessed, he also obtained, and received a position of greater …

    Everything gathered on Acts 13:9→

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