Pt2 What's in a Talmudic Name? Unpacking the World of Personal Names in Talmudic Literature

This is the second part of a three-part series, based on the research in my comprehensive survey, "From Abba to Zebedee: A Comprehensive Survey of Naming Conventions in the Mishnah, Talmud, and Late Antique Midrash".

Part 1 is here; the outline for the series can be found at Part 1.

Part 2: Building Identity – Surnames, Titles, and Naming the Anonymous

Introduction to Part 2

In Part 1 of our journey into Talmudic nomenclature, we established the centrality of the given name, examining its perceived potency, the Sages' engagement with its etymology and wordplay, and the common variations it underwent.

While a single given name formed the bedrock of personal identification, the Rabbinic world employed a far more intricate system to distinguish and contextualize individuals.

Now, in Part 2, we go deeper into this system, moving beyond the singular given name to explore the multifaceted ways identity was constructed and conveyed.

We will examine the various types of "surnames"—descriptors based on lineage, place of origin, occupation, and personal characteristics—that served to differentiate individuals.

We will also explore the crucial role of titles and honorifics in signaling status and respect within the scholarly and broader communities.

Finally, we'll touch upon the conventions used when referring to individuals whose names are not explicitly stated in the texts.

These layers of naming provide a richer, more nuanced understanding of the people who populate the Talmudic landscape.

BASIC NAME FORMULA (schema):

HIERARCHICAL NAMING STRUCTURE:

1. Level 1: Simple Personal Name (Akiva, Hillel)

2. Level 2: Title + Name (Rabbi Akiva, Rav Huna)

3. Level 3: Title + Name + Patronymic (Rabbi Akiva ben Yosef)

4. Level 4: Title + Name + Patronymic + Geographic/Occupational/Quality Marker (Rabbi Akiva ben Yosef of Bnei Brak)

Surnames and Their Origins: More Than Just a Last Name

It’s important to reiterate that when I discuss "surnames" in the Talmudic context, these are almost never the fixed, hereditary family names that have become standard in the modern period.¹

Instead, these are descriptors that provided additional identifying information. It had the major benefit of distinguishing one individual from another who might have shared the same given name. The Talmudic world was rich with such identifiers.

Patronymic and Other Familial Relations: The "Son Of" (and More)

The most prevalent method of further identification was undoubtedly the patronymic, which explicitly states an individual's father (p. 38 of my survey).

(In the formulas in this section, the variable X represents a [personal name]).

• The Hebrew form בן פלוני (ben X – son of X) is characteristic names of Tannaim (as well as for names in the Bible), for instance, רבי אלעזר בן ערך (Rabbi Elazar ben Arach) or שמעון בן שטח (Shimon ben Shetach).

• The Aramaic form בר פלוני (bar X – son of X) is common among Amoraim.

However, this "son of" formula wasn't always a straightforward indication of paternal lineage:

Patronymic Format, But Not Father's Name:

As I analyze in my dedicated paper, "Ben Bag Bag, Ben He He, and Beyond: Patronymics In Hazal Which Are Not Father's Names,” there are intriguing instances where the "X" in "Ben X" does not refer to the actual name of the father.

Instead, it seems to be a descriptor, an epithet, or even a pseudonym for the individual himself.

The classic examples are two sages quoted in Mishna tractate Avot: בן בג בג (Ben-Bag-Bag) and בן הא הא (Ben-He-He).

Patronymic Alone, No Given Name:

My survey notes (p. 38) that "Sometimes, individuals are known primarily or solely by their patronymic, their given name either unstated or less commonly used."

This practice "often seems to be a more informal mode of reference, particularly for less central rabbinic figures or those from earlier, Tannaitic and Temple times."

Prominent examples include the Tannaim בן זומא (Ben-Zoma) and בן עזאי (Ben-Azzai), who are almost exclusively referred to in this manner.

Others from my list (pp. 38-39) include בן דמא (Ben-Dama), בר הדיא (Bar-Hedya), and בר קפרא (Bar-Kappara).

Matronymic: The "Son Of" the Mother:

While significantly less common than patronymics, matronymics – identifying an individual through their mother's name – do appear and often traditionally understood to signal unique circumstances (p. 40).²

Examples from my survey include:

• בן אימא מרים (ben Imma Miriam – son of Mother Miriam).

• The famous Amora רב מרי בר רחל (Rav Mari bar Rachel). The Talmud links the usage of a matronymic to the following series of events: Mari’s mother, Rachel (daughter of Shmuel), was taken captive. She then conceived Mari by a non-Jew named ‘Isur’, before Isur’s conversion. Therefore, his lineage was (unusually) traced through his mother.

Papponymic (“Grandson of X”):

My survey (p. 41) also notes the concept of papponymics, where an individual is named after their grandfather.

In many cases, this is likely simply the Talmud’s own way of referring to a figure, rather than the "surname" used in practice by the person themselves and their contemporaries.

Teknonymy (“Father of X”):

Another familial identifier is teknonymy, where a parent (usually the father) is referred to by the name of their child, such as אבוה דשמואל (Abuha d'Shmuel – the father of Shmuel), referring to Abba bar Abba (p. 41).³

This form, as I note, "usually appears without an honorific for the father."

Other Familial Relationships (“Brother of X”, “Son-in-law of X”, etc.):

Occasionally, relationships like brother (אחי X – brother of X) or brother-in-law (חתניה דX – son-in-law of X) are used for identification, though these are less systematic (p. 41).

For example, רב יהודה אחוה דרב סלא חסידא (Rav Yehuda achuha/achwa d'Rav Sala Chasida – Rav Yehuda, brother of Rav Sala the Pious).

Toponymic Surnames: A Sense of Place (pp. 42-58)

After lineage, one of the most significant ways individuals were distinguished was by their toponymic surname, indicating their place of origin, primary residence, or strong association with a particular locality.

This provided crucial geographical and sometimes even cultural context.

My survey (pp. 42-58) details an extensive list of these, categorized by their grammatical formation (in the formulas in this section, the variable X represents a [toponym/place name]):

X (Bare Toponym):

Sometimes, a place name itself seems to function as a surname, though this is rarer for individuals and more common for "houses" or schools of thought (p. 43).

Examples like וורדאן (Vardan) are listed.

הַX-ִי (Ha-X-i):

This is the classic Biblical adjectival form, meaning "the X-ite" or "the one from X."

It's more prevalent in the Mishnah and earlier sources.

My survey (p. 43) includes:

• הארבלי (HaArbeli – from Arbel), e.g., נתאי הארבלי (Nitai HaArbeli [=of Arbel]).

• הבבלי (HaBavli – from Babylonia), e.g., רבי יוסי הבבלי (R' Yossi HaBavli [=the Babylonian]).

• הגלילי (HaGlili – from the Galilee), e.g., רבי יוסי הגלילי (R' Yossi HaGlili [=the Galilean]).

• הגרדי (HaGardi – from Gard/Gerad [=Gedara]) - אבנימוס הגרדי (most likely referring to the philosopher Eunimos of Gedara).

• Others include הגרסי (HaGarsi [=of Gerasa]), החורני (HaChorani [=of Hauran]), המודיעי (HaModa'i [=of Modi’in]).

• איש X (Ish X): Meaning "Man of X." This is another common Hebrew form.

  • איש צידון (Ish Tzidon [=of Sidon])

  • רבי יוסי איש הוצל (R' Yossi Ish Hutzel [=of Hutzal])

  • My list (pp. 45-47) includes many such as איש כפר עכו (Ish Kfar Akko [=of Akko/Acre]), איש רומי (Ish Romi =[of Rome]), איש שיחין (Ish Shichin).

מִX (Mi-X) / דְX (D'-X) / דְמִן X (D'min-X):

These Aramaic prepositions, all meaning "from X," are very common, especially in the Talmuds, for forming toponymic identifiers.

• רב יוחנן דכפר עכו (R' Yochanan d'Kfar Akko) (from p. 51)

• רבנן דקיסרין (Rabbanan d'Keisarin – The Rabbis of Caesarea) (general reference from p. 22)

• My survey includes a long list for these forms (pp. 49-53), such as דמן אושא (of Usha), דמן חיפה (of Haifa), דמן נרש (of Narash), דמן צור (of Tzur [=Tyre]).

X-אָה (X-ah) / X-ַיָא (X-iyah):

These Aramaic suffixes (masculine and feminine respectively, though X-ah is often masculine in practice for toponyms) denote origin and are frequently found in both Talmuds.

• רב חנא בגדתאה (Rav Chana Bagdata'ah – Rav Chana from Baghdad) (p. 54)

• רב יעקב גבליא (Rav Yaakov Gavla'ya/Jablaya – Rav Yaakov from Gebal/Jabal) (p. 57)

• Others from my list (pp. 54-57) include ורדינאה (Vardina'ah), חוזאה (Choza'ah – from Khuzistan), מחוזנאה (Mechozna'ah – from Mechoza), לודאה (Luda'ah – from Lod), בוצרייא (Botzraia – from Botsra).

בר X / בן X:

Occasionally, the "son of" construction is used with a place name, likely indicating a very strong association.

• בר טבריא (Bar-Taberia – from Tiberias) (p. 58)

• בן גמלא (Ben-Gamla) (p. 58) – I note this is likely a toponymic and not a patronymic (e.g. "Gamliel") as "Gamla" is a known place in the Galilee.

The sheer number of toponymic surnames listed in my survey underscores how vital geographical association was for distinguishing individuals (as was common in general in pre-late modern times).

Occupational Surnames: Known by Their Trade (pp. 59-62)

A person's profession or primary craft often served as a distinctive identifier, functioning as an occupational surname (as was common in general in pre-late modern times).

My research (p. 59) highlights several patterns for these:

• Katal (קַטָל) pattern: This pattern often denotes a professional.

  • דיילא (Dayala – porter, water-drawer), e.g., אדא דיילא (Ada Dayala).

  • בנאי (Bana'i – builder), e.g., אבא יוסף הבנאי (Abba Yosef HaBanai).

  • טבחא (Tabacha – butcher)

  • נגרא (Nagara – carpenter)

  • נפחא (Napacha – smith), e.g., רבי יצחק נפחא (R' Yitzchak Nappacha).

  • ספרא (Safra – scribe), e.g., אפרים ספרא (Ephraim Safra).

• Katlan (קטלן) pattern:

  • דהבן (Dahavan – goldsmith), e.g., יצחק דהבן (Yitzchak Dahavan).

  • הרחצן (Ha-rachatzan – murderer)

• Kotel (קוֹטֵל) pattern: (p. 61)

  • אומנא (Umna – artisan/doctor), e.g., אבא אומנא (Abba Omna).

  • הבושם (HaBosem – the perfume-maker/seller)

  • הגוזר (HaGozer – the circumciser)

  • הסופר (HaSofer – the scribe), e.g., רבי ישבב הסופר (R' Yeshevav HaSofer).

  • הרופא (HaRofeh – the doctor), e.g., תודוס הרופא (Todos [=Thaddeus] HaRofeh).

• Katol (קטול) pattern: (p. 61)

  • גרוסה (Garosa – miller of groats), e.g., רבי יעקב גרוסה (R' Yaakov Garosa).

Beyond these specific morphological patterns, my survey (pp. 59-62) lists other clear occupational identifiers such as חייטא (Chayata – tailor), מלחא (Mallacha – sailor/salt-dealer), and קרא (Kara – Bible teacher/reader).

These names, rooted in daily life and labor, provide a glimpse into the economic activities within these ancient communities.

Surnames from Personal Status, Personality, or Physical Traits (pp. 66-67)

Beyond lineage, location, and livelihood, individuals could be distinguished by descriptors relating to their personal or legal status, their noted personality traits, or distinctive physical characteristics.

Personal Status:

• גיורא (Giyora) / גר (Ger – the convert), e.g., עקילס הגר (Akylas [or: Onkelos] HaGer – Aquila the Convert).

• נזירא (Nazira – the Nazirite), e.g., שמעון בר נזירא (Shimon bar Nazira).

Personality:

• חסידא (Chasida – the pious one), e.g., רב עמרם חסידא (Rav Amram Chasida).

• בישא (Bisha – the bad/evil one), e.g., חנן בישא (Chanan Bisha).

• צדיק (HaTzaddik – the righteous one), e.g., בנימין הצדיק (Binyamin HaTzaddik).

• הצנוע (HaTzanua – the modest one), e.g., שמעון הצנוע (Shimon HaTzanua).

Physical Traits:

• אריכא (Aricha – the tall/long one),⁴ e.g., אבא אריכא (Abba Aricha, the famous Rav).

• חגרא (Chagra – the lame one), e.g., רבי יהודה בן אגרא איש כפר עכו (R' Yehuda ben Agra Ish Kfar Akko, where "Agra" might relate to "Chagra").

• ננס (Nanas – the dwarf)⁵, e.g., שמעון בן ננס (Shimon ben Nanas).

• סומקא (Sumka – the red-haired or ruddy one - from Aramaic for “red”),⁶ e.g., רבי אבא סמוקא (R' Abba Sumka).

• אלם (Alam / Illem – the mute one), e.g., רבי יהושע בן אלם (R' Yehoshua ben Alam / Illem). (As I note, Rashi sometimes interprets אלם as a place, but the context often suggests "mute" is more likely, p. 67).

These descriptors, often vivid and direct, add another layer of personality and human detail to the figures of the Talmud.

Double Names (Hebrew + Greek) and Other Unique Identifiers (pp. 18-19, 68)

The confluence of cultures in Late Antiquity is also reflected in naming.

Double Names (Hebrew + Greek):

As I mention (p. 68), drawing on Krauss's work, the phenomenon of individuals having both a Hebrew and a Greek name (a kinnui) was present.⁷

Pseudonyms and Epithets:

My survey (p. 18) touches on how certain names or epithets, though not formal surnames, function as primary identifiers.

The most striking example is אחר (Acher – "the Other"), the epithet famously applied to the tanna Elisha ben Avuyah after his apostasy.

Other examples of likely pseudonyms or highly distinctive epithets I list include:

• אבדן (Abdan - based on “Abba Yudan”)

• אבוקה (Abuka)

• בר פחתי (Bar-Pachti – possibly "son of the governor", cf. the biblical “Pachat-Moab”, “governor [=pasha] of Moab”)

• ינוקא (Yanoka – the child/young one)

Slurs:

Conversely, names could be altered or additions made to indicate disapproval or to function as a slur (p. 19).

The classic debate surrounds בר כוכבא (Bar-Kochba – "Son of a Star") versus בר כוזיבא (Bar-Koziva – "Son of a Lie").

While modern archaeological findings have confirmed Bar Kosiba as his actual name (or a close variant), the Talmudic tendency to play on names for negative connotation is likely:

As I state (p. 20, referencing the PDF's endnotes), "it may be, however, that בר כוסיבא is changed to בר כוזיבא as a slur."

Titles and Honorifics: Markers of Status and Respect (pp. 29-35, 64)

Titles and honorifics are absolutely integral to understanding the social and scholarly hierarchy within Talmudic literature.

Their presence, absence, or specific form conveys significant information.

Prefix Honorifics (p. 29)

These are the most common markers of rabbinic status:

רבי (Rabbi - [My] Master):

Traditionally, this title is understood to imply full rabbinic ordination (semicha), as opposed to Rav (in next section).

However, as Norman Solomon notes (quoted on p. 29 of my survey), in modern research (based on Yochanan Breuer), the titles Rabbi vs. Rav are understood simply as dialectical variants, the former used in Eretz Yisrael, and the latter in Jewish Babylonian Aramaic.

Examples: רבי עקיבא (Rabbi Akiva), רבי מאיר (Rabbi Meir).

רב (Rav - Master):

This title "applies to Babylonian Sages."

Traditionally understood to refer to a teacher or a highly respected scholar who may not have received formal ordination in Eretz Yisrael.

It sometimes functions almost as a proper name for exceptionally eminent figures like רב (Rav) (Abba Aricha) himself.

Examples: רב הונא (Rav Huna), רב יהודה (Rav Yehuda).

רבן (Rabban – Our Master):

This is a title of higher distinction, "reserved for the Nasi (Patriarch)" from the generation of Rabban Gamliel the Elder onwards (Solomon, cited on p. 29). Examples include רבן יוחנן בן זכאי (Rabban Yochanan ben Zakkai), רבן גמליאל (Rabban Gamliel), רבן שמעון בן גמליאל (Rabban Shimon ben Gamliel).

רבנא (Rabbana – Our Master):

A Babylonian equivalent, often associated with the ריש גלותא (Reish Galuta – Exilarch) or other prominent Babylonian leaders.

בריבי (Beribi):

A less common but significant title (p. 28).

Its exact meaning is debated, possibly "belonging to the house of the Rabbi" or indicating a scholar of very high rank.

Examples include יודן בריבי (Yudan Beribi) and רבי אושעיא ברבי (R' Oshaya Beribi).

"Abba" as an Honorific and Name Component (pp. 30-31)

The term אבא (Abba – father), beyond being a very common given name, functions extensively as an honorific prefix:

Abba + given name:

This common construction often implies respect for an elder or teacher.

Examples from my list (p. 30) include אבא בנימין (Abba Binyamin), אבא חלפא קרויא (Abba Chalfa Kruya), אבא שאול (Abba Shaul).

Abba + other honorific:

Such as אבא מר בריה דרב פפא (Abba Mar breih d'Rav Pappa).

Abba + toponym/occupation/physical trait:

This forms a descriptive title.

• Toponym: אבא ביראה (Abba Bira'ah – Abba of Biria), אבא סוראה (Abba Sura'ah – Abba of Sura).

• Occupation: אבא אומנא (Abba Umna – Abba the Surgeon/Doctor), אבא סיקרא (Abba Sikra – Abba the Sicarius/dagger-man).

• Physical trait: אבא אריכא (Abba Aricha – Abba the Tall; see earlier), which is the honorific descriptor for Rav.

Other Familial/Respectful Honorifics (pp. 32-33)

מר (Mar – Master/Sir):

A very common honorific, particularly in Babylonia (p. 33).

It's used for respected individuals, scholars, and often for lay leaders, most notably the ריש גלותא (Reish Galuta – Exilarch).

Examples abound: מר זוטרא (Mar Zutra), מר עוקבא (Mar Ukva), מרימר (Marimar) (a contraction of Mar Yeimar).

אימא (Imma – Mother):

Used similarly to Abba, though less commonly, to denote respect or refer to a prominent woman.

The most famous example is אימא שלום (Imma Shalom), the wife of R' Eliezer and sister of Rabban Gamliel (p. 32).

פפא (Pappa):

While a common given name (and patronymic), I note (p. 32) the speculative theory that "Pappa" and "Pappi" might sometimes function as terms of honor, akin to "Abba," rather than actual names.

This is based on their frequency as patronymics compared to their relative rarity as personal names.

The Significance of "No Honorific" (pp. 34-36)

The absence of a rabbinic title like "Rabbi" or "Rav" before a name can be quite significant.

My survey (p. 34) outlines several traditional and scholarly explanations:

• Early Period: Before the formalization of titles like "Rabbi" (which R' Sherira Gaon suggests happened after Hillel and Shammai, but in fact historically occurred in the 2nd century CE), figures would naturally appear without them (p. 34).

• Lack of Semicha (Ordination): This is the most common traditional explanation for figures like the Tannaim בן עזאי (Ben-Azzai) and בן זומא (Ben-Zoma), who were great scholars but are said not to have received formal ordination.

• Lay Leader Status: The title "Mar" is often assumed for the Exilarch, and for other individuals who were respected leaders or scholars but not primarily in a "rabbinic" capacity, especially in Babylonia.

• Problematic Figures or Those Outside the Mainstream: For some, like גניבא (Geniva), the lack of an honorific might reflect a perception that they were controversial or not fully aligned with the rabbinic establishment.

• Pseudonymity: As I suggest for איו (Ayo), the name itself might be a pseudonym, in which case an honorific might not be applied in the same way.

• Youth: Sometimes, younger scholars might not yet have attained the title, as I propose could be the case for עיפא (Ifa), one of the "sharp students of Pumbedita" (חריפי דפומבדיתא), or אושעיא זעירא דמן חבריא (Oshaya Zeira d'min Chavraya – Oshaya the Younger of the Fellowship) (p. 35).

• Patronymic Alone or Teknonymy: As noted earlier, when a name is only a patronymic (e.g., ברדלא – Bar Dela) or a teknonym (e.g., אבוה דפלוני), it usually appears without an honorific.

My survey (pp. 35-36) includes an extensive list of figures who often appear without the "Rabbi" honorific, prompting consideration of these various factors.

Suffix Honorifics/Descriptors (p. 64)

In addition to prefixes, suffixes or appended descriptors were used to distinguish individuals, often by age relative to another prominent figure of the same name, or to denote general eminence:

• "Elder": זקן (Zaken) / סבא (Saba). The most famous is הלל הזקן (Hillel HaZaken). Others include שמאי הזקן (Shammai HaZaken) and רבן שמעון בן גמליאל הזקן (Rabban Shimon ben Gamliel HaZaken).

• "Younger": זעירא (Ze'ira) or קטן (Katan). רבי זעירא (Rabbi Ze'ira) is a prominent example.

• "Great": רבה (Rabbah) / רבא (Rava/Raba) / רובא (Rubba). Examples: רבי חייא רבה (Rabbi Chiyya Rabbah) (also known as R' Chiyya HaGadol), הושעיה רבה (Hoshaya Rabbah).

• "Small": זוטא (Zuta) / קטן (Katan). Examples: מר זוטרא (Mar Zutra), רב המנונא זוטא (Rav Hamnuna Zuta), and even רבינא זוטא (Ravina Zuta). As I note from Tzuri's work (p. 64, footnote), the Talmud itself sometimes playfully distinguishes between the "great" and "small" Huna and Rabina.

Naming the Nameless: Conventions for Anonymous People (pp. 20-21, 27-28)

Not every individual who plays a role in a Talmudic narrative or legal discussion is explicitly named.

The texts employ several conventions for referring to these anonymous figures.

Descriptors for Anonymous Individuals and Groups (pp. 20-21)

My survey highlights common formulas:

X אֶחָד (X Eḥad – "a certain X" / "one X"):

This is a very frequent construction.

• חסיד אחד (Chasid Eḥad – a certain pious man). As I note (p. 20), "The Talmud sometimes identifies who this 'Chasid Eḥad' refers to, often R' Yehuda ben Bava or R' Yehuda ben Ila'i." This identification happens explicitly in Bava Kamma 103b.

• כהן אחד (Kohen Eḥad – a certain priest)

• אשה אחת (Isha Achat – a certain woman)

• אדם אחד (Adam Eḥad – a certain person)

• The Mishnah and Talmud are replete with "מעשה באחד..." (A story about a certain...) followed by these descriptors. My survey (p. 21) lists the frequency of such phrases.

הַהוּא X (HaHu X – "that X"):

This is another common way to introduce an unnamed character in a story (my survey (p. 21) provides hyperlinked keywords for searching these common phrases).

• ההוא גברא (HaHu Gavra – that man)

• ההיא איתתא (HaHi Iteta – that woman)

• ההוא סבא (HaHu Saba – that elder/old man)

• Other general descriptors include חד בר נש (Chad bar nash – a certain person) or מאן דהוא (Man d'hu – someone) (p. 22).

Placeholder Names (p. 27)

In legal discussions, hypothetical scenarios, or when generic examples are needed, the Talmud employs placeholder names:

• פלוני (Ploni – so-and-so), and its feminine form פלונית (Plonit). These are the quintessential anonymous placeholders.

• The classic trio from Biblical lineage: ראובן (Reuven), שמעון (Shimon), and לוי (Levi) are frequently used to represent generic parties in a legal dispute (e.g., "Reuven sold a field to Shimon...").

• My survey (p. 27) also lists חילק ובילק (Chilak u'Bilak) and יוסף בן שמעון (Yosef ben Shimon) as such placeholders.

Demonyms for Anonymous Individuals/Groups (p. 28)

When referring to an unnamed individual or group from a specific place, a demonym is often used:

• בר X (Bar X) where X is a place, e.g., בר גלילא (Bar Gelila'a – a Galilean).

• אנשי X (Anshei X – the people of X), e.g., אנשי יריחו (Anshei Yericho – the people of Jericho).

• Sometimes simply the adjectival form, e.g., ציפוראי (Tzipora'i – a Sepphorean) (p. 54, in the context of quoting local customs).

These conventions for referring to the unnamed ensure that narratives and legal arguments can proceed smoothly even when specific identities are unknown, irrelevant, or intentionally omitted.

Conclusion to Part 2

As we've seen in this extensive exploration, the simple given name discussed in Part 1 was just the beginning.

Talmudic naming conventions built upon this foundation with a rich array of "surnames" derived from lineage, place of origin, occupation, and personal characteristics.

Furthermore, a nuanced system of titles and honorifics clearly marked an individual's status within the scholarly and broader Jewish community, while specific conventions existed even for referring to those left anonymous.

In Part 3, our final installment, we will shift to a more analytical perspective, examining the etymological origins and statistical frequency of these names, and exploring specific naming conventions as they applied to distinct demographic groups, such as commoners, women, and non-Jews, drawing further upon the comprehensive data compiled in my survey.

1. Though there are possible instances of these, as I’ve noted in various places.

2. Compare Yiddish surnames “Rivkah’s” (רבקש), “Soroh’s” (שרה’ס), “Rochel’s (רחל’ס).

3. This is quite common in Arabic: “Abu X”.

See Wikipedia, “Teknonymy“, section “Examples“:

the Arabic-speaking world; for example, if a Saudi man named Hasan has a male child named Zayn, Hasan will now be known as Abu Zayn (literally 'father of Zayn').

Similarly, Umm Malik (Malik is a name used for males) is 'mother of Malik'.

This is known as a kunya in Arabic and is used as a sign of respect for others.

4. Compare Yiddish surnames “Lang, Hoch, Gross”.

5. From Greek nanos; compare Yiddish surnames “Klein, Kurtz”.

6. Compare Yiddish surnames “Roit, Roitman”.

7. My survey doesn't list many explicit pairings under this heading for Sages; I hope to return to this.