Channels, Fall 2018

Channels • 2018 • Volume 3 • Number 1 Page 29 naming more often shows the faith of the parents or their perspectives of the circumstances (Reiterer, Ringgren, & Fabry, 2006; Enns, 2000; Arnold, 2003; Walton, 2001). This second part was supported by my initial research. Additionally, I have to acknowledge the meanings or reasons sometimes given at the time of naming. While Ross (1997) suggests the narrator added this later, Walton (2001) and Arnold (2003) posit instead that these are examples of word play of similar sounds connecting a name and its given explanation. In light of all this, it is clear names were not regarded as arbitrary labels but rather carried with them significance and a story. This was no casual act. All of this is fairly broad and may not appear to have any immediate application. However, this study not only confirms what appears to be true culturally, it helps us to better understand ourselves, our God, and the power of our words. As little that has been studied in this topic, I would encourage continued research on the act of naming and its significance, while also expanding to other speech acts recorded in Scripture. Still, some potential avenues of future study appeared as I studied. To begin, I personally would have enjoyed looking more into the effects or the perlocutionary act of naming. Naming also sometimes occurred as the result of a command (another kind of speech act) so it would be interesting to look specifically at those instances. Though I studied examples from God and humans together, the power in naming is clearly different between the two entities, and so I would enjoy comparing the two. Additionally, the current study could be extended to the New Testament, or even the Catholic tradition of giving a Christian name to a child as connected to patterns set in Scripture. It also might be interesting to compare naming in this particular context with naming in the modern, Western world or perhaps another culture at another point in history. Limitations In a study of speech acts, narrative provides a unique challenge in analysis. I could only study and analyze what the authors included in their writing, so some of my conclusion is founded on assumptions of implied presence. Examples of unsuccessful attempts at naming would have also been beneficial. Unfortunately, I am not well versed in the Hebrew language. Though I did consult references to assist me, my study was limited by my inability to study the original text as it was intended. Additionally, I only tested my schema in nine different passages. While this covered about 10% of the uses of qārāʾ with šēm , further testing could reveal flaws or additions to my schema. Recognitions I would like to thank Dr. Ched Spellman and Dr. Joshua Kira for giving me their time to assist me in connecting speech act theory with theology. I would also like to thank Dr. Joel Williams for his help in understanding the basics of Hebrew grammar and for providing direction in my word studies. Of course, none of this would be possible without the continuous guidance and encouragement of my capstone professor, Mrs. Louise Grandouiller. To these individuals and more, I am indebted.