Chapter 3 Wordplay on the Etymology of Proper Names in Luke-Acts
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This chapter follows the same procedure as Chapter Two, but it analyzes the much more sophisticated wordplays on the etymology of proper names in Luke-Acts. I begin with an in-depth definition of the concept of “etymological wordplays,” offering some sub-categories of the device. I then offer a brief comparison of some examples in Luke-Acts with examples from Greco-Roman literature and the Hebrew Bible. I try to anticipate the reader’s question at this point: what was the literary and intellectual inspiration for Luke’s etymologizing of proper names? I preview summarily here what will become the conclusion of Chapter Five: that there are several reasons for concluding that Luke drew his inspiration from Greco-Roman literature here rather from the Hebrew Bible.
There follows what I regard as the essence not just of this chapter but of the entire monograph: eighteen possible examples of wordplays on the etymologies of proper names in Luke-Acts, arranged, for the most part, in the order in which they occur in the narrative. The wordplays analyzed are Zechariah as “Yahweh has Remembered,” John as “Yahweh has been Gracious,” Gabriel as “Man of El,” Christ as “Anointed,” Nazarene as “Holy,” Nazoraean as “Branch,” Legion as “Many,” Gerasa as “Casting Out,” Jerusalem as “City of Peace,” Passover as “Passion,” Hakeldama as “Field of Blood,” Barnabas as “Son of Exhortation,” Barjesus as “Son of the Devil,” Gaza as “Treasury,” Hermes as “Interpreter,” Claudius Lysias as “Binder” and “Releaser,” Malta as “Refuge,” Jesus as “Savior” and as “Healer.” Some of these analyses are fairly short and straightforward; others—the most interesting ones—are more complex and require in some cases fairly substantial analysis. Again, the treatment of each wordplay does not necessarily build on the one that precedes, and readers are invited to consider them in any order that they wish.