Name Change as an Indication of Religious Conversion in Antiquity

Horsley, G. H. R.

doi:10.2307/3270047

Cited by 5 publications

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“…But beyond religious change Horsley puts forward other factors that usually warrant change of names in antiquity such as enlistment as Roman citizen or when a male is adopted into a Roman family, the name is automatically changed and sometimes the slave may take up the name of his master. 32 This may reflect a shift in self-perception for cultural or other reasons. For instance, Egyptians or Jews who took a second Greek name may, in many instances, have wanted to be perceived as assimilated to a hellenised milieu.…”

Section: Critical Evaluation Of Change Of Name Phenomenon Among the Ymentioning

confidence: 99%

“…For instance, Egyptians or Jews who took a second Greek name may, in many instances, have wanted to be perceived as assimilated to a hellenised milieu. 33 Looking critically at the biblical names in the above table, one obvious fact is that majority, if not all of them have negative or undesirable meanings. Yet many of the Pentecostals who are changing their cultural names that are pregnant with meaningful import are taking up some of these biblical names that may be considered even worse than the names they are changing from.…”

Section: Critical Evaluation Of Change Of Name Phenomenon Among the Ymentioning

confidence: 99%

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Elimination by substitution: the travesty of changing cultural names to biblical names by pentecostals in southwestern Nigeria

Olanisebe¹

2018

Ilorin J. Relig. Stud.

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One of the reasons put forward by Yoruba Pentecostals who engage in the phenomenon of changing cultural names to biblical names is the evil connotation which the meanings of such names exude. This might have been informed by the Yoruba belief that a person's name exerts great influence on the attitudinal and behavioural life-pattern of the person, coupled with what the person becomes in life. However, looking at the meanings of some of the biblical names that the protesting Pentecostals eventually take up, one wonders whether there is any need for such action, when the biblical names to which they change also have negative meanings themselves. This paper raises the question whether the attitude of the Yoruba Pentecostals engaged in name-changing is desirable, or can it be described as a travesty? The paper makes use of literature review on names among the Yoruba and the Hebrew, and unstructured interview with some Pentecostals who have changed their Yoruba cultural names to biblical names. The results are subjected to content analysis and critical evaluation. The study found that many of the biblical names adopted in place of the cultural names also have negative connotations, but the Pentecostals prefer the latter, first because they do not even consider their meanings, and secondly because they often focus on the character and the significant roles those biblical personages played in the biblical narratives. The paper concluded that the action of the Pentecostals could best be described as a travesty of name changing which does not worth its sort.

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Section: Critical Evaluation Of Change Of Name Phenomenon Among the Ymentioning

confidence: 99%

Section: Critical Evaluation Of Change Of Name Phenomenon Among the Ymentioning

confidence: 99%

Elimination by substitution: the travesty of changing cultural names to biblical names by pentecostals in southwestern Nigeria

Olanisebe¹

2018

Ilorin J. Relig. Stud.

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“… 4. Those who argue that Paul had a Hebrew name as well as a Greek name from the start include Harrer 1940: 33; Hemer 1985: 179-83; Horsley 1987: 7-8; Conzelmann 1987: 100; Leary 1992: 467-69; Gaventa 2006: 1879, note to Acts 13.9; and Chapman 2008: 235. …”

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confidence: 99%

The Completion of King Saul in Acts

French

2018

Journal for the Study of the New Testament

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The thesis of this article is that Acts’ account of Paul is intended to subsume and revise the story of King Saul to show that spiritual transformation is only possible after Jesus. This objective is achieved by three means: Paul’s name change from Saul to Paul (Acts 13.9), an allusion to a doublet in Samuel (1 Sam. 24 and 26; cf. Acts 9, 22, 26) and the narrative’s treatment of Saul’s reign (Acts 13.21-22). King Saul in the book of Acts, contrary to the predominant view (Augustine; S. Chapman; R. Pervo), does not prefigure the rejection of Jesus but serves as a crucial illustration of the limits of rejuvenation in the time before Christ.

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“…Происхождение «от царя» придавало практикам отрицания больший вес в глазах читателей 23. Оставим в стороне явный семитский характер имен родителей 24. Такое именование встречается, например, в досье Человека Божьего 25.…”

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Ethiopic ‘Man of God’. Notes on the Syriac Infl uences on the Early Ethiopic Hagiography

Muravyev¹

2015

STURIII

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Name Change as an Indication of Religious Conversion in Antiquity

Cited by 5 publications

References 0 publications

Elimination by substitution: the travesty of changing cultural names to biblical names by pentecostals in southwestern Nigeria

Elimination by substitution: the travesty of changing cultural names to biblical names by pentecostals in southwestern Nigeria

The Completion of King Saul in Acts

Ethiopic ‘Man of God’. Notes on the Syriac Infl uences on the Early Ethiopic Hagiography

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