2. It is not difficult to understand how ‘name’ may express the idea of authority (see e.g. Ex 5%, 1 K 915, Est 3%, Jn 5%), but it is perhaps through this sense that a phrase arose the meaning of which is much less immediately obvious, especially in the EV. In Hebrew we frequently read of some one’s name being called over something (‘5 ὃν οὐ x7p3); in EV this idiomatic phrase is generally translated so as to confuse it with the entirely distinct phrase ‘to be called by some one’s name’ ((Β ᾿Ξ 73). But the former phrase does not mean that the person or object referred to will bear the name of that person whose ‘name is called over it’: it means that it will come under his authority, pass into his possession. Thus Joab begs David to be present at the final scene in the siege of Rabbah, lest Joab take the
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city, and his name be called over it, t.e. lest the city pass under his authority and not David’s (2 5. 12%). ‘All the nations over which J”s name was called’ (Am 9}*) are all the nations which had once owned Js satharity, i.e. had once formed part of the dominion of Israel—the people of J”. srael in its confession (Is 63°) says—We are be- come as they over whom thou never barest rule ; as they over whom thy name was not called, i.e. as they who have ceased to be regarded as thy people subject to thy authority. Women have the name οἱ their husbands called over them, i.¢. be- come subject to their authority at marriage, Is 41. With regard to the precise sense of ‘name’ in the hrase there may be difference of opinion: thus river {λει στ ΠΟΊΩΝ; Ρ. 306) interprets Joab’s saying thus, ‘lest I gain the credit of having captured it [Rabbah], and it be counted as my conquest.’ But the meaning of the whole phrase is quite clear: in the further words of Driver, ‘the phrase expresses. . . the fact of ownership —whether acquired by actual conquest or other- wise (cf. Ps 4913 @))—coupled at the same time with the idea of protection : and occurs frequently, especially with reference to the people of Israel, Jerusalem, or the temple. The passages are: Am 915, Jer. 710. 11. 1490149 1518 | |. 2579 324 3415} KBs (=2 Ch 6) (all D2), Is 63, 2 Ch 7.4, Dn 918. 19,’ Cf., in the Apocrypha, Bar 21-26 1] Mac 7%, and in NT Ac 15" (cited by St. James from Am 913), Ja 2’. We may allude to one other passage where ‘name’ probably means ‘authority,’ viz. Is 26% (cf. 63%). The words rendered by EV, ‘by thee only will we make mention of thy name,’ should contain an antithesis to the first part of the verse, “Ὁ Lorp our God, other Lords beside thee have had dominion over us,’ and consequently must be trans- lated ‘but thee, (to wit) thy name (authority), alone will we (in future) mention (i.e. acknow edge)’; for the constructiou in the Heb. ef. Dillm. in loc. 3. We may pass on now to some of the special ideas that are expressed by the phrase ‘name of J”’ in the OT, ‘name of Jesus,’ ete., in the NT. The name of J” as equivalent to the person of J” is represented as the subject or the object of various actions: thus, for example, it sets men on high (Ps 20!). It is loved (Ps 5"), praised (Ps 7"), sanctified (Is 29%) ; it is described, ¢.g., as being glorious, fearful (Dt 28%), holy (1 Ch 396), everlasting (Ps 135"). But in particular the ‘name of J”’ is used as a succinct expression for the re- vealed character of God for all that is known of him. Hence such frequent expressions as to declare (15p, ¢.g. Ex 916 22"), or to know (yt, 6.5. Is 52°, cf. 64%) the name of J”. J” acts for his name’s sake (e.g. Ezk 20°) when he so acts that his hitherto revealed nature is not belied; e.g. when he vindicates his power by bringiny the people out of Egypt. Wherever J” records his name, according to the early law book (Ex 20), there men are to build un altar to him: what was meant by this ‘recording of his name’ may be seen by examining the various narratives of the building of altars, i.e. of the observations of this law (see e.g. Gn 127 22° 26*-, Jg 6% (in the light of the pre- ceding narrative], 1 S 1455); it was the indication, by a theophany or by some great success or de- livery or the like, of the divine presence and favour; in other words, it was a self-revelation of J” to men. From the time of Deuteronomy on- wards Jerusalem became the one special seat of the divine presence in Israel ; there, therefore, he is said to cause his name to dwell or abide (Dt 12! and very often); hence the temple is a house for ΔῈ name, 2S 7", 1 Καὶ 8'7-* ete.; and even earlier the supremacy of Jerusalem among the shrines of the S. kingdom had become so great that Isaiah (18 speaks of Zion as the place of J”s name,
unless, with Cheyne (Introd. to Book of Isaiah, p. 313), we regard this verse as post-exilic.