A word with names

A word with names

contrary to law?

 In Acts 18, Paul proclaimed in the Corinth synagogue that Yeshua is the Messiah (v. 5), sparking resistance and blasphemy from the Jews (v. 6). They later accused him before Gallio of persuading people to worship Elohim contrary to the law (vv. 13–15). Gallio dismissed it, saying: "But if it is a question about a word and names and your own law, see to it yourselves; I refuse to be a judge of such things" (v. 15).

The Greek text uses λόγου (logou)—the genitive singular of λόγος (logos)—for "word." This is explicitly singular, not plural "words." It contrasts sharply with the plural ὀνομάτων (onomatōn, "names"). Gallio highlights a dispute over one specific word (or singular teaching/doctrine/element) in conjunction with names, plus their law—not scattered talk or multiple terms.The Aramaic Peshitta of Acts 18:15 echoes this singular focus, rendering the "word" part as a singular form (often translated "a discourse," "a word," or "the word" in English Peshitta versions like Aramaic Bible in Plain English). No plural "words" appears here either.This grammatical choice—singular "word" preserved in both Greek and Aramaic—points to the offense centering on one particular word Paul uttered or implied orally, joined with names like Yeshua. To Jewish opponents, this felt like blasphemy under their law, likely involving misuse or improper association of the divine name.Most translations soften it to "words" (plural) for smoother English reading, but the original texts keep it singular. There is no historical or textual basis forcing a plural here—Gallio's words underscore a precise issue with a singular word tied to names.The Peshitta reveals what that singular word element likely was: the shortened divine name "Yah" in compounds applied to Yeshua. "Mar-Yah" means precisely Master Yah—Mar (Master) + singular Yah (from the sacred name)—not "Master Yehowah" or a full Tetragrammaton equivalent. Treating it as the latter misses the point entirely, as most do. The singular "Yah" in these titles carried explosive weight, associating the divine name element directly with Yeshua in a way traditional Jewish understanding could not accept.Three Peshitta examples show this pattern:

1. Mar-Yah Yeshua ("Master Yah Yeshua")
   Peshitta applies this compound (with singular "Yah") to Yeshua in lordship contexts, including Old Testament quotes about calling on the divine name fulfilled in Yeshua (e.g., echoes of Joel 2:32 in Acts 2:21) (Acts 2:38 and many more)
2. Hallelu-Yah Yeshua ("Praise Yah Yeshua")
   "Hallelu-Yah" means "Praise Yah" from Psalms. Directing or including praise of "Yah" alongside Yeshua in teaching or worship merged praise of the divine name with Yeshua—crossing a blasphemous line for opponents.(Rev 19:1 where Salvation is Yeshua)
3. Marana-Yah Yeshua ("Our Master Yah Yeshua")
   Rooted in early Aramaic prayer forms like "Maranatha" ("Our Master, come!") and paralleled in Peshitta Revelation 22:20's imperative call using the divine compound applied to Yeshua in his coming context. The possessive "Marana-" + singular "Yah" creates an intimate divine invocation to Yeshua. This variant also found in a Aramaic version of Rev 1:10)

The singular "word" in Acts 18:15—backed by Greek grammar and Peshitta usage—explains the synagogue's outrage and Gallio's dismissal as an internal matter over "a word and names." It wasn't vague plural "words," but one sacred singular element ("Yah") in conjunction with Yeshua that provoked the charge of blasphemy. This nuance, visible in Aramaic, shows why the dispute burned so hot—yet most overlook it today.