Besides these distinct names of God other divine names are used, as "Adoni" in Adoniram, and "Melech" in Nathan-melech and Ebed-melech, and Baal in Esh-baal (changed for special reasons to Ishbosheth). In some cases names of relationship seem to be used as applied to the Deity (compare Abiel, Abijah, and Abimelech, signifying in each case the fatherhood of God), and in this way Abinadab would correspond to Jehonadab and Abiezer to Eliezer. The same applies to the elements "aḥ-" ("brother") and "amm-" ("uncle"). As, however, some of these words are applied to families, not individuals, the whole must be taken as a sentence: Avihud means "my father is glorious" (referring to God). On the same principle it must be assumed that some verbal names are theophorous, and refer to the action of the Deity, Nathan being the abbreviation of Elnathan ("God gives"), Shaphat of Jehoshaphat ("God judges"). Thus Ahaz appears in a form corresponding to Jehoahaz in an inscription of Tiglath-Pileser III. Many of the theophorous endings are contracted into "-a", "-i", or "-ai", as in Shebna, Hosa, Talti, and Shemai. A few names are adjectival, and may contain references to the Deity: Baruch ("blessed"), David ("beloved"), Amos ("strong"). Some names have grammatical endings which it is difficult to interpret, as "-oth" in Shelomoth; the final "-i" in Omri and Barzilai probably refers to a tribal origin. Many names ending in "-on" are animal-names, as Ephron ("small deer"), Nahshon ("small serpent"); compare Samson ("small sun").