Pt1 Etymologies and Identifications of Biblical Figures in the Talmud: A Literary Analysis

Names as Narrative: How the Talmud Interprets the Names of Biblical Figures

This is the first part of a two-part series.¹

This piece analyzes the literary and rhetorical patterns observable in the Babylonian Talmud’s treatment of biblical figures, based on an analysis of hundreds of named biblical figures appearing across the Talmudic corpus. The quantitative distribution is itself revealing: Moses dominates with 561 occurrences, followed by David (321), Abraham (184), and Solomon (131).² These figures form a kind of “canonical core” of Talmudic biblical memory, while hundreds of minor figures appear only when their names invite etymological elaboration or when they participate in narratives of particular legal or homiletical interest.

The patterns documented below reveal a fairly coherent hermeneutical system—what we might call an “onomastic theology”³—that treats names as sites of theological meaning-making.

Outline

Intro

The Etymology Game: Paronomastic Name Interpretation; Simple Folk Etymology as Moral Commentary

The Identification Pattern: “He is X, He is Y, He is Z”

1. Persian Kings as One Person (Rosh Hashanah 3b)

2. The Wicked Consolidated: Nebat = Micah = Sheba ben Bichri (Sanhedrin 101b)

3. The Canaanite King: Sihon = Arad = Canaan (Rosh Hashanah 3a)

The Disputational Frame: Rav vs. Shmuel

1. Nimrod/Amraphel (Eruvin 53a)

2. Harafa/Orpah (Sotah 42b)

3. Shobach/Shophach (Sotah 42b)

The Multi-Name Pattern: Figures With Many Identities

1. Zimri’s Five Names (Sanhedrin 82b)

2. Korah’s Full Genealogy as Moral Cipher (Sanhedrin 109b)

3. Moses’ Seven Names (Megillah 13a)

4. Miriam’s Transformation Narrative (Sotah 12a)

Caleb’s Marriage as Typological Match (Megillah 13a)

The Prophet Malachi: Three Candidates (Megillah 15a)

The Patronym as Commentary on Character

1. Caleb’s Father: Jephunneh as Description (Temurah 16a)

2. Mordecai’s Patronyms: Praise Encoded (Megillah 12b)

The Righteous

1. Divine Names: Samson and the Theophoric Element (Sotah 10a)

2. Palti Becomes Paltiel (Sanhedrin 19b)

The Wicked Reversal: Etymology for Villains

1. Goliath: Brazenness Before God (Sotah 42b)

2. Cozbi: Deception and Destruction (Sanhedrin 82b)

3. Nahbi son of Vophsi: The Spy’s Condemnation (Sotah 34b)

4. Korah’s Cohorts (Sanhedrin 109b)

5. The Triple Etymology: Delilah (Sotah 9b)

6. Jeroboam: The Paradigm of Wickedness (Sanhedrin 101b)

Benjamin’s Sons: Joseph Encoded (Sotah 36b)

The Giants: Physical Etymology (Yoma 10a)

Appendix - The Epithet System: Moral Classification Through Titles

1. The Restriction of “The King” (המלך)

2. “The Wicked” as Permanent Marker

3. Disambiguation Through Epithet

The Etymology Game: Paronomastic Name Interpretation; Simple Folk Etymology as Moral Commentary

The most pervasive literary device in the Talmud’s treatment of biblical figures is paronomastic etymology: the derivation of a figure’s character, fate, or moral significance from the sounds of their name.⁴ This technique operates through several distinct sub-patterns.

The Talmud systematically reads names as encoded moral judgments, working backwards from narrative outcome to “discover” its hidden presence in the name itself.

The Identification Pattern: “He is X, He is Y, He is Z”

A recurring formula in the Talmud identifies ostensibly different biblical figures as identical. The structure typically takes the form:

הוא א,

הוא ב,

הוא ג

This consolidation technique serves multiple functions: narrative economy, moral typology, and the resolution of apparent inconsistencies between biblical books.

Persian Kings as One Person (Rosh Hashanah 3b)

תנא:

הוא כורש, הוא דריוש, הוא ארתחשסתא

• כורש — שמלך כשר היה,

• ארתחשסתא — על שם מלכותו,

• ומה שמו? דריוש שמו

A baraita states:

He is Cyrus; he is Darius; and he is also Artaxerxes.

• He was called Cyrus [Koresh] because he was a virtuous [kasher] king;

• He was called Artaxerxes after his kingdom [i.e., this was his royal title];

• And what was his real name? Darius was his name.

This identification collapses the Persian period into a single (favorable) figure.⁵

The Wicked Consolidated: Nebat = Micah = Sheba ben Bichri (Sanhedrin 101b)

תנא:

הוא נבט, הוא מיכה, הוא שבע בן בכרי

• נבט – שניבט ולא ראה.

• מיכה – שנתמכמך בבנין.

• ומה שמו? שבע בן בכרי שמו.

A baraita states:

He is Nebat, he is Micah, and he is Sheba, son of Bichri.

• Nebat — who looked [nibat] but did not see.

• Micah — who was crushed [nitmakhmekh] in the building (of the storage cities of Pithom and Raamses, and was miraculously saved).

• And what is his actual name? His name is Sheba, son of Bichri.

This identification creates a transhistorical “type” of the rebel against legitimate authority: from the wilderness period through the Judges period to the Davidic era (Sheba’s revolt). Three separate biblical villains become instantiations of a single archetype.

The Canaanite King: Sihon = Arad = Canaan (Rosh Hashanah 3a)

תנא:

הוא סיחון, הוא ערד, הוא כנען

• סיחון — שדומה לסייח במדבר,

• כנען — על שם מלכותו,

• ומה שמו? ערד שמו

איכא דאמרי:

• ערד — שדומה לערוד במדבר,

• כנען — על שם מלכותו,

• ומה שמו? סיחון שמו

A baraita states:

He is Sihon, and he is Arad, and he is also Canaan.

• Sihon — [because] he was similar [in his wildness] to a foal [seyyaḥ] in the desert;

• Canaan — after his kingdom;

• And what was his real name? Arad was his name.

Some say:

• Arad — [because] he was similar to a wild donkey [arod] in the desert;

• Canaan — after his kingdom;

• And what was his real name? Sihon was his name.

The Disputational Frame: Rav vs. Shmuel

A distinctive literary pattern involves the first-generation Babylonian Amoraim Rav and Shmuel disagreeing about the “true” name of a biblical figure. The formula typically runs:

רב ושמואל:

חד אמר:

א שמו

[…]

וחד אמר:

ב שמו

[…]

This structure appears with remarkable consistency across tractates.

Nimrod/Amraphel (Eruvin 53a)

“ויהי בימי אמרפל”,

רב ושמואל:

• חד אמר: נמרוד שמו. ולמה נקרא שמו אמרפל? שאמר והפיל לאברהם אבינו בתוך כבשן האש

• וחד אמר: אמרפל שמו, ולמה נקרא שמו נמרוד? שהמריד את כל העולם כולו עליו

“And it came to pass in the days of Amraphel” (Genesis 14:1).

Rav and Shmuel disagreed:

• One said: Nimrod was his name. Why was he called Amraphel? Because he said [amar] the command and cast [hippil] our father Abraham into the fiery furnace.

• And one said: Amraphel was his name. Why was he called Nimrod? Because he caused the entire world to rebel [himrid] against God.

Both positions assume the identification (Nimrod = Amraphel); they differ only on which is the “given” name and which the acquired sobriquet.

Harafa/Orpah (Sotah 42b)

• כתיב “הרפה”,

• וכתיב “ערפה”,

רב ושמואל:

• חד אמר: “הרפה” שמה, ולמה נקרא שמה “ערפה”? שהכל עורפין אותה מאחריה

• וחד אמר: “ערפה” שמה, ולמה נקרא שמה “הרפה”? שהכל דשין אותה כהריפות

• It is written [that Goliath’s mother was] “Harafa” (II Samuel 21:16),

• and [in another place] it’s written “Orpah” (Ruth 1:4).

• One said: Her name was Harafa. Why is she called Orpah? Because everyone came at her from behind [orpin] her.

• And one said: Her name was Orpah. Why is she called Harafa? Because everyone threshed her like groats [harifot].

This identification links the Book of Ruth to the David-Goliath narrative: Ruth’s sister-in-law who “turned back” (ערפה from עורף, “back of neck”) became the mother of Israel’s great enemy. The sexual etymology is harsh; serving a theological purpose: Orpah’s decision to return to Moab generated the Philistine giants that David must defeat.

Shobach/Shophach (Sotah 42b)

• כתיב “שובך”,

• וכתיב “שופך”,

רב ושמואל:

• חד אמר: “שופך” שמו, ולמה נקרא שמו “שובך”? שעשוי כשובך

• וחד אמר: שובך שמו, ולמה נקרא שמו “שופך”? שכל הרואה אותו נשפך לפניו כקיתון

• One said: His name was Shophach. Why is he called Shobach? Because he was built like a dovecote [shovakh, exceptionally tall].

• And one said: His name was Shobach. Why is he called Shophach? Because anyone who would see him [would become terrified and his courage] would be spilled [nishpakh, before him] like [water from] a jug

The Multi-Name Pattern: Figures With Many Identities

Several biblical figures receive elaborate catalogues of alternative names, each interpreted separately.

Zimri’s Five Names (Sanhedrin 82b)

אמר רבי יוחנן:

חמשה שמות יש לו:

1. זמרי, 2. ובן סלוא, 3. ושאול, 4. ובן הכנענית, 5. ושלומיאל בן צורי שדי

1. זמרי – על שנעשה כביצה המוזרת,

2. בן סלוא – על שהסליא עונות של משפחתו,

3. שאול – על שהשאיל עצמו לדבר עבירה,

4. בן הכנענית – על שעשה מעשה כנען,

5. ומה שמו? שלומיאל בן צורי שדי שמו.

R’ Yoḥanan says:

Zimri has five names: Zimri; son of Salu; Saul; son of the Canaanite woman; and Shelumiel son of Zuri Shaddai.

1. He was called Zimri because he became like an addled [muzeret] egg.

2. He was called son of Salu because he evoked [hisli] the sins of his family.

3. He was called Saul [Shaul] because he lent [hish’il] himself to sinful matters.

4. He was called son of the Canaanite woman because he performed an act of Canaan.

5. And what was his [given] name? Shelumiel, son of Zuri Shaddai [the leader of the tribe of Simeon (Numbers 1:6)]

Korah’s Full Genealogy as Moral Cipher (Sanhedrin 109b)

The Talmud homiletically interprets Korah’s name and entire patrilineal chain:

1. “ויקח [קרח]” – אמר ריש לקיש: שלקח מקח רע לעצמו.

2. “קרח” – שנעשה קרחה בישראל.

3. “בן יצהר” – בן שהרתיח עליו את כל העולם כצהרים.

4. “בן קהת” – בן שהקהה שיני מולידיו.

5. “בן לוי” – בן שנעשה לויה בגיהנם.

Translation:

1. “And Korah... took [va-yikaḥ]” (Numbers 16:1) — Reish Lakish says: He purchased [lakaḥ] a bad acquisition for himself.

2. “Korah” — [because of him] a void [korḥa] was created in the children of Israel.

3. “Son of Izhar” — a son who incited the wrath of the entire world upon him like the heat of the afternoon [tzohorayim].

4. “Son of Kohath” — a son who blunted [hik’ha] the teeth of his parents (i.e., he shamed them with his conduct)

5. “Son of Levi” — a son who became an escort [levaya] in Gehenna.

Every element of the genealogical formula becomes a vehicle for condemnation: The verb “took” (ויקח) becomes “bad acquisition”; the tribal ancestor Levi becomes an “escort to Gehenna.”

Moses’ Seven Names (Megillah 13a)

The Talmud gives an interpretation where Moses bears multiple names, each reflecting a different aspect of his role:

1. “ירד”— זה משה, ולמה נקרא שמו “ירד”? שירד להם לישראל מן בימיו

2. “גדור” — שגדר פרצותיהן של ישראל.

3. “חבר” — שחיבר את ישראל לאביהן שבשמים.

4. “סוכו” — שנעשה להם לישראל כסוכה.

5. “יקותיאל” — שקוו ישראל לאל בימיו.

6. “זנוח” — שהזניח עונותיהן של ישראל.

1. “Jered” is Moses. Why was he called Jered? Because manna came down [yarad] for the Jewish people in his days.

2. “Gedor” — because he fenced in [gadar] the breaches of the Jewish people.

3. “Heber” — because he connected [ḥibber] the Jewish people to their Father in Heaven.

4. “Soco” — because he was for the Jewish people like a shelter [sukka].

5. “Jekuthiel” — because the Jewish people trusted in God [kivu la-El] in his days.

6. “Zanoah” — because he caused the iniquities of the Jewish people to be disregarded [hizniaḥ].

Each name captures a different dimension of Moses’ leadership: provider (manna), protector (fence), connector (to God), shelter, inspirer of faith, and intercessor for forgiveness. The seven names constitute a theology of Mosaic leadership.

Miriam’s Transformation Narrative (Sotah 12a)

Female figures also receive elaborate name-multiplication. Miriam is identified with at least seven names that trace her life arc:

“עזובה” — זו מרים,

ולמה נקרא שמה עזובה? שהכל עזבוה מתחילתה.

“Azubah” is Miriam.

Why is she called Azubah? Because everyone initially abandoned her [azavuha, and did not want to marry her because she was sickly and unattractive]

“יריעות” — שהיו פניה דומין ליריעות.

“Jerioth” — for her face was like extremely pallid curtains [yeriot].

“היו שתי נשים” —

נעשה מרים כשתי נשים

“חלאה ונערה” — לא חלאה ונערה הואי, אלא בתחילה חלאה, ולבסוף נערה.

“Had two wives” —

Miriam became like two wives.

“Helah and Naarah” — initially Miriam was sickly [ḥela], and ultimately [she was healthy and beautiful like] a young woman [na’ara].

1. “צרת” — שנעשית צרה לחברותיה.

2. “צהר” — שהיו פניה דומין כצהרים,

3. “אתנן” — שכל הרואה אותה מוליך אתנן לאשתו.

1. “Zereth” — for she became like a rival [tzara] to other women [as they were jealous of her beauty]

2. “Zohar” — as her face shined like the sun at noon [tzohorayim].

3. “Ethnan” — as any man that saw her would bring a gift [etnan] to his wife [to entice her]

The names trace a narrative arc from abandonment (Azubah) through sickness (Helah) to radiant beauty (Zohar).

Caleb’s Marriage as Typological Match (Megillah 13a)

“ואלה בני בתיה אשר לקח מרד”,

וכי מרד שמו? והלא כלב שמו!

אמר הקדוש ברוך הוא: יבא כלב שמרד בעצת מרגלים, וישא את בת פרעה שמרדה בגלולי בית אביה

“And these are the sons of Bithiah the daughter of Pharaoh, whom Mered took.”

[The Talmud asks:] Was Bithiah’s husband’s name Mered? Wasn’t his name Caleb?

Rather, God said: Let Caleb, who rebelled [marad] against the advice of the spies, come and marry the daughter of Pharaoh, who rebelled against the idols of her father’s home.

Here the identification operates through the shared root מ-ר-ד (rebellion). The name “Mered” is not a historical person but a characterological description that links two “rebels” against mass sinning: Caleb against the spies, Bithiah against Egyptian idolatry. Marriage becomes the reward for parallel acts of righteous defiance.

The Prophet Malachi: Three Candidates (Megillah 15a)

An interesting case preserves disagreement about identification. Here, three positions are preserved: Malachi = Mordecai, Malachi = Ezra, and Malachi as a distinct person:

אמר רב נחמן:

מלאכי — זה מרדכי,

ולמה נקרא שמו מלאכי? שהיה משנה למלך

תניא,

אמר רבי יהושע בן קרחה:

מלאכי — זה עזרא

וחכמים אומרים: מלאכי שמו

Rav Naḥman said:

Malachi [the prophet] is [in fact] Mordecai,

and why was he called Malachi? [To indicate] that he was second to the king [melekh].

It is taught in a baraita:

R’ Yehoshua ben Korḥa said:

Malachi is [in fact] Ezra.

And the Rabbis say [otherwise]: Malachi was his [real] name.

1. It’s based on an ongoing project on the research of names in the Talmud.

This piece in particular is based on an extensive update of my index of biblical figures in the Talmud. Especially, adding in footnotes dozens of Talmudic etymologies of names, and identifications with other personalities. Based on this, I also created a table, uploaded to my Academia page: “Table of Talmudic name-etymologies and identifications“.

And see there for other relevant pieces of mine, especially my “ “Why Was He Called Thus?”: An Anthology of Talmudic Passages Relating to Explanations of Biblical Names, Unification of Ostensibly Separate Biblical Personalities, and Etymologies of Biblical Words”.

2. Note that “Aaron” technically appears 140 times; however, as I note in “Biblical Figures in the Talmud”, many of these mentions are in the phrase “sons of Aaron”, which is a general term for priests. Of course, this phenomenon exists to some extent for some of these other figures as well: “the Torah of Moses” (=Pentateuch); “son of David” (=Messiah), “sons of Abraham, Isaac, and Jacob” (=Jews).

3. Compare the term midrash shem. And see my intro to the well-known story of Kidor: “The Purse, the Grave, and the Lentil: A Dramatic Talmudic Tale of Trust and Treachery (Yoma 83b)“.

4. For more on this, see also my “Word Play (Paronomasia) on Proper Names in the Talmud”. There, I discuss wordplay on names of figures who lived in the Talmudic era; here, the focus is on wordplay on the names of Biblical figures.

5. Perhaps reflecting limited rabbinic interest in Persian historical detail, or perhaps a deliberate theological claim that the virtuous king who enabled the Second Temple was a singular divine instrument.