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Kohlhammer, , ; W. Herzfeld, Archaeological Iran, ; J. He theorized that the RevMagi contained interpolations not known in the OIM, but nevertheless considered the RevMagi to have several archaic elements.

Levi Della Vida. Starting a few years after the study of Monneret de Villard, the Swedish history- of-religions scholar G. Widengren began to argue for an Iranian background to the RevMagi. However, Widengren further claimed that the Matthean story of the Magi was in fact based upon a Zoroastrian prophecy that a star would signal the birth of the Saoshyant, a savior-figure descended from Zarathustra.

As evidence for this pre- Christian belief, Widengren contended that the RevMagi was, in fact, only a loosely- christianized form of this tradition. Debbo dire che esse si trovano tutte in un testo siriaco [i. Duchesne-Guillemin,22 he did not contest the claim of Widengren and others of Zoroastrian influence on the RevMagi. In , two scholars published articles that did not have the RevMagi itself as their central concern, but were nevertheless important contributions to the study of the text.

Despite this piecemeal character, he considered the extant text to be a unified composition. Auch im Schlussteil findet eine Verschiebung statt. Das Ganze erweckt den Eindruck, es sei zusammengesetzt aus mehreren Quellen u. Dennoch muss es in der vorliegenden Form als eine Einheit betrachtet werden. While there are certainly some traditions in this section that are much older than the RevMagi, there is no obvious reason to suspect it as separate composition from the rest of the first-person plural narrative.

A second article, by A. Kehl, compared the RevMagi with an episode contained in an apocryphal infancy gospel known from Latin and Irish witnesses, which M. In a article, A. C, the transition between the first-person narrative and the third- person Judas Thomas material is quite unskillful, with several obvious redactional seams.

Kehl, Stern der Magier; M. James, Latin Infancy. B, for a detailed discussion of the similarities between these two writings. The very earliest Syriac Christian literature from the second century refers to the Holy Spirit as a feminine entity, and this tendency did not die out until the very end of the fifth century.

Schilling, who studies Christianity in its Persian context, considers the RevMagi to derive from this milieu. The most recent scholarship on the text has simply repeated the judgment of an Iranian influence, adding hardly any supplementary evidence to this claim.

As a result, basic questions about the redactional history of the text, its interaction with other Christian writings, and its predominant theological emphases have remained sorely neglected. Overview of Chapters The present study aims to mitigate the narrow focus of previous scholarship on the RevMagi by performing two fundamental and indispensable tasks: establishing the text of this apocryphon as best as it can be discerned, and tracing the prehistory of the text prior to its appearance in the CZuq in the late eighth century.

Building upon these foundations, this study will then address some of the most distinctive literary and theological elements of the RevMagi. Because this text is extraordinarily rich, there will undoubtedly be some features that will not receive deserved attention; however, one goal of this study is to provide a basis by which future scholars can explore other aspects of and offer different theories about the RevMagi than those presented here.

The study is divided into five chapters. The first chapter is a doublet: 1A presents a critical edition of the Syriac text of the RevMagi, while 1B is an annotated English translation, the first of its kind for this text.

The English translation is fairly literal; while this does not always make for the most pleasant reading, it provides researchers not proficient in Syriac with a solid representation of the sometimes prolix style of the text.

The system of detailed notes in the translation aims to be, in effect, a mini-commentary. In addition to interpreting noteworthy aspects of the text, it also includes literary parallels from other ancient writings, discussion of textual problems, and cross-references both to other parts of the translation and to other places in the study where a given topic is addressed in more detail.

The second chapter analyzes the relationship between the Syriac version of the RevMagi and its closest parallel from antiquity, the Magi narrative found in the OIM, an anonymous commentary on the Gospel of Matthew from the fifth century.

Such a comparison is essential, and not only because the narrative from the OIM is the only other ancient text to show an extensive awareness of this particular legend about the Magi. In addition, scholars have frequently viewed the OIM and the Syriac text of the RevMagi as interchangeable, when, in fact, there are some differences in their respective narratives. After a brief discussion of the influence of the Magi narrative contained in this text on medieval and Renaissance Christianity, the chapter reproduces the Latin text of this narrative as found in Migne, provides the first English translation of this text, and offers a synoptic comparison of the OIM narrative with the Syriac text from the CZuq.

On the contrary, the OIM seems to be a witness to a Greek version of the RevMagi that is generally equivalent in length to the extant Syriac version, despite some relatively minor differences in narrative details. The third chapter of this study attempts to reconstruct the prehistory of the RevMagi prior to its fifth-century form as witnessed by the OIM, namely a Greek recension that was translated from a largely identical Syriac version.

The first part of the chapter argues that the Judas Thomas episode henceforth JTE , the final four chapters of the text, is a redactional addition to a more archaic section of the RevMagi. Unlike the majority of the text, which is narrated in the first-person plural, from the perspective of the Magi themselves, the JTE is in the third person.

Additionally, the JTE involves a much more overt christianization of the Magi than the first-person section, where they become intimately associated with Christ, but never use traditional Christian terminology. The JTE was probably composed in the third or fourth century, most likely in Edessa or another center of Syriac Christianity, for the purpose of domesticating the pre-existing form of the RevMagi.

The second part of the third chapter analyzes this earlier text, a pseudepigraphon purporting to be the personal testimony of the Magi on the coming of Christ henceforth the MPseud.

The MPseud probably dates from the late second or early third century; and since it demonstrates no features typical of Syriac Christianity, it may very well have been composed in Greek. This approximate date is due to the striking similarities that the MPseud has with an archaic infancy gospel isolated by M. Moreover, the MPseud is one of a small number of apologetic Christian texts purporting to be the product of a non-Christian witness to the truth of Christianity.

Other examples of this genre, such as the Acts of Pilate and the Abgar correspondence preserved by Eusebius, date from the late second and early third century, so a date in this range for the Magi pseudepigraphon seems justifiable. While the Matthean story of the Magi is obviously the sine qua non for this text, the RevMagi is by no means slavish in its use of this foundational writing. Although it stridently criticizes Jews and Judaism for a failure to recognize its ancient prophecies as references to Christ, it depicts the journey of the Magi to Bethlehem as the perfection and fulfillment of historical and prophetic Jewish writings.

The fifth and final chapter explores an intriguing theological issue latent in the narrative of the RevMagi. The text demonstrates two different mechanisms by which the diffusion of the Christian religion can take place: divine universal revelation and human missionary activity.

Although these two modes of diffusion are not necessarily irreconcilable opposites, the idea of divine universal revelation expressed in the RevMagi is remarkable because there are hardly any analogues to it in other ancient Christian writings.

Because Christ is both omnipotent and omnipresent, the RevMagi suggests that he has been the wellspring for the faiths of people throughout the entire inhabited world. Because of the significant deterioration in the MS that took place in the period between Tullberg and Chabot, Tullberg is extremely valuable for the quality of his readings, many of which Chabot has followed. However, Chabot also corrects a number of errors in Tullberg, evaluates the emendations of Tullberg against his own consultation of the MS, proposes unique emendations, and, unlike Tullberg, documents the corrections made to the MS by a later scribal hand or hands.

My own consultation, despite the further deterioration in the MS, used ultraviolet light not yet widely available at the time of Chabot to improve upon several readings that remained uncertain in the previous editions.

However, time limitations allowed only for reading approximately the first half of the RevMagi under UV light, and the abrupt closure of the Vatican Library in July of for renovation made any further work on the MS impossible at this stage of my research. Consequently, my first-hand observations of Vaticanus Syriacus are much less valuable to the present edition than are Tullberg and Chabot.

The text of the RevMagi in this edition weighs the evidence of these three sources as judiciously as possible. In cases of textual difficulty, the apparatus criticus at the bottom of each page of the edition succinctly identifies the source of the preferred reading and records the evidence for alternative readings. Similarly, the apparatus only mentions my own readings when they provide information beyond that of both Tullberg and Chabot. Before explaining the sigla and abbreviations used in this edition, several other miscellaneous matters deserve brief comment.

Although codex Vaticanus Syriacus is written in an unvocalized Serto script, this edition uses a Serto script1 with vowel points, which allows for faster reading and clarifies my editorial decisions in the case of words having identical consonants. Despite the vocalizing of the text, this edition has retained the diacritical points as written in the Chronicle of Zuqnin in order to facilitate scholarly interaction with the text.

For consistency, the punctuation follows Tullberg; even though the MS differs from the punctuation of Tullberg, it is impossible to accurately document the punctuation of the MS for the entire text on the basis of microfilm, which is currently the only means of viewing the MS. Note 2: In documenting the readings of Tullberg, I have only added the abbreviations corr or cj where Tullberg explicitly indicates that he has made an emendation even if Chabot refers to the editorial decision of Tullberg as a correction or conjecture.

Thus, this would indicate a lacuna of three words Note: I have followed the edition of Chabot for the number of words missing; although Tullberg uses dashes in his text to indicate lacunae, he does not seem to be particularly consistent in representing one word with one dash. Explanations of Sample Apparatus Entries i. T Z illeg This entry, which occurs frequently, indicates that a portion of the MS is now illegible, and that the reading of the MS must be supplied by Tullberg.

Since my notes from the consultation of the MS do not mention a discrepancy from the reading of Chabot at this point I did not have Tullberg during the consultation , this suggests that the MS contains the reading of Chabot. From here until the end of folio 24r, and also for parts of folios 24v and 25r, the words are mostly illegible; I have followed the readings of Tullberg for the illegible portions, as did Chabot.

In many cases, the illegible portions are quite large, and a single footnote often designates a section of the text spanning several lines. Introductiona About the revelation of the Magi, and about their coming to Jerusalem, and about the gifts that they brought to Christ. Only two symbols in the text require comment. Square brackets [ ] indicate places where the reading of the MS has required emendation, either because of a lacunae or because of corruption.

Parentheses indicate places where a word or words have been added in order to clarify the probable meaning of the text beyond a literal translation of the Syriac. Witakowski is of the opinion that both and are the work of his hand: see his comments in Syriac Chronicle, , Both statements, written in red ink in the MS, call attention to the gifts of the Magi, which are a relatively minor theme in the RevMagi cf. Tertullian Marc. However, in the first-person plural section of the RevMagi, there is almost no mention of their royal status.

This does not necessarily mean that is a redactional section, since it includes a number of elements e. For a fuller discussion of the apparent transition from third-person to first-person narration at the beginning of the RevMagi, see chapter three, section II. It may simply be an exoticizing device, and not an actual word derivation. In a number of Syriac monastic writers, silence is a means for inducing ecstasy.

Regarding this technique, S. Note that, unlike these monastic traditions, the RevMagi nowhere suggests that the silent praying of the Magi facilitates ecstatic experience. It has sometimes been thought that Zoroastrian priests prayed in silence, and J. However, M. Zoroastrian priests never in fact pray silently. They have a form of nasal recitation, with closed lips, which they use respectfully for brief MP or colloquial utterances made between Av.

A hagiographical Syriac text, the Life of John of Tella, relates that the Magi frequently convey information to one another in silence by using hand gestures. However, this is not in the context of prayer, but rather interrogation of a prisoner; see Vitae virorum apud Monophysitas celeberrimorum ed. However, it does appear in Babylonian, Zoroastrian, and Hindu materials from antiquity. Though it is very difficult to prove that the author of RevMagi knew of its use in any of these written materials, the fact that it had a reasonably wide currency in non-Christian religious traditions may explain its use here.

One of the major agendas of the author is the depiction of the Magi as a kind of quasi-pagan group that nevertheless distantly echoes Christian terminology and practice. For arguments that this portrayal of the Magi functions as a form of Christian apologetic, see chapter three, section III.

The Magi—Their Names and Lineage And so, there were those wise men,e who were called Magi in the language of the land because in silence,f without a sound, they praised the God of all,g that one who, by his word and will, has come to be all that is, all that exists and arises, and all that is going to be. And there is nothing that exists outside of his will,a and furthermore, there is no one who will stand against the will of the Father of all. The a The emphasis on the ineffability of the Father may be complementary to the association in this text of the Magi and silent prayer: for an apophatic conception of the Deity, in which nothing meaningful can be expressed through spoken words, silence is perhaps the most appropriate means of glorification.

In the abstract, it is the mechanism by which an unknowable God communicates with the inhabitants of the upper and lower worlds. In a concrete sense, it refers specifically to the revelatory activity of Christ. Emphasis on the wisdom of the Magi arises, for the most part, at the time of the Renaissance: see M. John The most familiar names in the West for the three Magi are Caspar, Melchior, and Balthazar, but these names only appear in the sixth century in the Excerpta Latina Barbari, a Latin translation of a Greek chronicle.

Granfield and J. As for the names found in the RevMagi, I have incorporated without changes the spelling of the names as found in the Latin translation accompanying the most recent critical edition of the CZuq; see Chabot, As noted in Chabot, , several names in this list are corrupt nonnulla corrupta sunt.

See Bee, For the forms of the names in these Syriac sources, see the tables in Magi in Syriac , ; H. Witakowski also points out that these names are derived from the names of Persian and Babylonian kings and gods, see his Magi in Syriac , 2.

For the Iranian forms of these names and their historical contexts, see F. The two earliest witnesses to this set of names, namely the CZuq and Theodore bar Konai, both securely date to the late eighth century. Since the CZuq comes from southeastern Turkey and Theodore lived at al- Walit in central Arabia, it is very unlikely that one of these sources is dependent upon the other, and therefore probable that the set of names was already in wide circulation by the end of the eighth century.

In a peculiar case of interrelation, the RevMagi has a list of the Magi numbering twelve, but nowhere explicitly says that there are twelve Magi, whereas the OIM does state that there were twelve Magi without giving a list of names. The information of the OIM is perhaps more archaic, and specific names may have only been given to the twelve Magi at a later time but cf.

B; for discussion of the tradition of the Magi as a large group, see chapter three, section III. Bremmer; Brepols: Peeters, , Note, however, that there is no definitive evidence that the RevMagi knows the Acts Thom. See the comparison of the Judas Thomas material with the Acts Thom. These are kings, sons of Eastern kings,a in the land of Shir,b which is the outer part of the entire East of the world inhabited by human beings, at the Ocean,c the great sea beyond the world, eastd of the land of Nod,e that place in which dwelt Adam, head and chief of all the families of the a Cf.

However, it appears in a number of other ancient texts as a mysterious and faraway land, sometimes identified with China: see Josephus, Ant. Drijvers, p. In the Nag Hammadi text Hyp. For a more detailed discussion of how the representation of Shir and its Magi relate to other ancient geographical traditions of places and peoples on the edges of the inhabited world, see chapter five, section IV. It should be noted that the RevMagi is the only ancient Christian text that identifies the homeland of the Magi as Shir.

Clement of Alexandria Strom. Apollinare Nuovo in Ravenna, Sta. Maria Maggiore in Rome, and the wooden door detail of Sta. Sabina in Rome. A notable and early minority opinion regarding the homeland of the Magi is Arabia; cf. Justin Martyr Dial. For a discussion of material related to Ocean, see Edges, The most logical solution seems to be that that the Ocean is directly east of Shir, which is east of Nod.

Nod is mentioned very little in extrabiblical literature, and in no other cases appears to be the dwelling place of Adam. For its symbolic interpretation as the opposite of Eden, see Philo, Post. The closest parallels to its usage in the RevMagi are in another Syriac work, the Cave of Treasures, in which Nod appears variously as a forest, mountain s , or country. See the recent critical edition, Caverne Ed.

One of these references And these are before the outskirts of the north. And they took from there gold, and myrrh, and frankincense. Gen The similarities between the portrayal of the Magi in the RevMagi and the Cave of Treasures suggests a relationship, albeit distant, between the two works, though it is impossible to argue for the dependence of one upon the other. And these sons of kings received commandments, laws, and even books from their fathers.

And generation from generation, one by one, they received them, a from the time of Seth, the son of ourb father Adam, because Adam revealed them c to his son Seth when he had him. If this pronoun refers to the Magi, it is the first explicit evidence of narration in the first-person plural, which, at any rate, is unambiguous by Adam, the Life of Adam and Eve, the Apoc.

Adam, and the Cave of Treasures. This exegetical development most likely derives from the incident of Adam eating from the Tree of Knowledge, which would have provided him with some sort of predictive ability. The earliest of these texts, the Life of Adam and Eve, was very likely a Jewish document originally: see the introduction and translation of this text by M.

Johnson in OTP, See the discussion of this topos by A. Klijn in Seth, The Transmission of the Mysteries And Seth received the commandment of his father with a pure heart,b and he took care of the agreement and the gift of the exalted Lord of majesty. And it was given to Seth to set down in a book and to make known the wisdom, and to call upon the name of the LORD,c the lord of every soul who seeks after life. And Seth entrusted to his descendants the book that was set down, a Not present in Syriac.

See Josephus, Ant. See the commentary on this passage in L. Feldman, ed. Jewish Antiquities vol. Mason; Leiden: Brill, , See also the Cave of Treasures 7. In privileging the role of Seth in written revelation, the RevMagi also has some general similarities with writings preserved in the Nag Hammadi corpus.

And the [books,]g and the mysteries, and the speech were handed down in succession by tradition even until ourh fathers. And we prayed in silence and gave thanks and glorified, bowing our knees and lifting our hands to the height of heaven,i to the Lord of that majesty that is hidden from the eyes of everything that lives.

It is most commonly mentioned in the Hebrew Bible; cf. The Prophecy of the Star And those books of hidden mysteries were placed on the Mountain of Victoriesa in the east of Shir, our country, in a cave, the Cave of Treasures of the Mysteries of the Life of Silence.

Holy mountains where theopanies take place are hardly a phenomenon exclusive to Zoroastrianism, and parallels to Jewish and Christian texts, such as Exod 24 and Mark , are perhaps more appropriate. C, and chapter five, section III. The idea that the Magi expect the star because of a prophecy going back to Seth is unparalleled in ancient Christian literature. According to Origen Cels. Virtually no scholarly work has been done on this apocryphon since its publication. I am grateful to J.

Coakley for initially bringing this text to my attention. This one, by have predicted the events surrounding the star was Zarathustra. Zarathustra also predicts the birth of Christ in a narrative preserved in Theodore bar Konai see Magi in Syriac , Matt While the RevMagi mentions the pillar upon which the star sits ten times, these mentions are always during the sequence when the star appears, descends from heaven, and stands before the mouth of a cave either in Shir or Bethlehem.

Thus, the pillar has no explicit role as a guide for the Magi during their journey; only the star is named at this point in the story. Col This sense of the term is also preferred in the Latin translation of Chabot, ipsius.

It is rather remarkable that the RevMagi nowhere clarifies precisely what these gifts are, even if it might be expected that they are none other than the familiar gold, frankincense, and myrrh. This lack of interest in the gifts is rather odd and represents one of several departures of the RevMagi from common trends in ancient Christian exegesis of the Magi story. Other noncanonical traditions have the Magi giving the child a wide array of gifts; cf. In some traditions the Magi even receive a gift from Christ in turn; cf.

And this is not received by the Church. Acts Pet. The RevMagi and the Acts Pet. And you will go before him with love and joy, taking with you your gifts, and you will worship in the presence of the child, despised, poor, and killed. And if the coming of the light of the star does not happen in your days, also have your sons tell it to their sons, until the mysteries and revelations shall come to pass that are written about his coming.

It is possible that these passages refer back to Isa Yet its occurrence every month complicates this supposition, even if it is difficult to understand the significance of the twenty-fifth apart from the date of Christmas.

In any case, the mention of the twenty-fifth of the month cannot be reliably used to argue for a post-Constantinian dating of the first- person section of the RevMagi. Lavenant; Rome: Pont. Institutum Studiorum Orientalium, , The fountains fontibus and trees arboribus are in the ablative case, which does not, by itself, explain whether they are on the mountain or within the cave specifically.

Jagdeep Light of the World. Jagev World Lord. Jagjinder God of Heaven and Earth. Jagjot Light of the World. Jagpreet Love for World. Jagroop Light of the World. Jai Flower; Victorious; Jasmine. Jaipreet The Victory of Love. Jaismeen A Flower's Name. Jakkhleen One Absorbed in Worship. Jamena Holy River. Jangpartap Valorous Warrior. Japeen Spiritual. Japjot Simron of God. Japleen Religious. Japman Meditative Mind. Japneet Daily Praised of God. Japsimran Hope. Jasandeep Lights of Happiness.

Jasdeep Brave; Light of God. Jasgun Famous; Quality. Jasgurkirtat Praise of God. Jashan Joy; Celebration; Happy; Celebrate. Jashanjot Light of Celebrations. Jashanpreet Love to Victiory. Jashar Love with God. Jasjit Victory. Jaskeerat One who Sings Praises of the Lord. Jaskirat-Kaur Goodness; Lioness. Jaskirtan Sing Hymns of Praise. Jasmeer One who is Fragrantly Praiseworthy.

Jasmeet Famed; Helpful; Glorious Friend. Jasmeh Absorbed in Praising God. Jasminder Lord's Glory. Jasmira Scents of the Forest. Jasmit Famed. Jasnaad Worshiper of God. Jasnam One Singing the Glories of Naam. Jasnoor The Light of God. Jaspaul Glorious Protector. Jasreen Talented; Intelligent. Jasroop Sweet Beauty.

Jassi Special Angel; Beauty. Jassimrat Remembering the Name of the Lord. Jasveen Pride. Jaswant Worthy of Praise. Jasweer Victorious. Jaswinder Thunderbolt of Indra. Jat True Indian. Jaylene Jay Bird; Happy. Jazzleen Similar to Jazleen. Jeet Victory. Jeevan Life. Jeevanjot Light of Life. Jeevat Life. Jeevika Life; Water. Jhagan Cross over Water; Ford. Jhagar Pass through. Jhalak Glimpse; Spark; Sudden Motion. Jhallu Defender. Jhamak Twinkle; Shimmer.

Jhilmal Shimmer. Joban Beautiful; Youth. Jobandeep Young Ray of Hope. Jodha Princess; Warrior. Jotvir Sunshine. Jugad Throughout the Ages - Reference to Time. Jyoti Flame; Lamp; Head of Candle.

Kaaraj Affairs; Marriage. Kableen Worship to God. Kajal Black; Eyeliner; Kohl. Kajalpreet Love for Eye Liner. Kalbinder Add Meaning. Kalvir Tomorrow's Brave. Kamaalit Complete Perfection. Kamal Lotus. Kamalbir Strong. Kamaldeep Lotus; Diva. Kamalesh Goddess of Lutus. Kamalpreet Peace.

Kamalvir Queen of Hearts. Kamlesh Goddess of Lutus. Kamneev Beautiful. Kanan Garden; Dark Forest. Kannan A Garden Full of Flowers. Kanval Heart Lotus. Kanwal Lotus. Kanwalnain Princely Eyes. Kanwarjot Flame of Prince. Karamdeep Lamp of God's Grace. Karamjit Destiny Winner; Victorious Destiny.

Karamjot Light of God's Grace. Karampreet The Lover of God's Grace. Karamvir Destined to be Heroic. Karanveer Add Meaning. Karman Truthfull; Garden. Karmi Fortunate. Karminder Star of Life. Karmjeet-Singh Victory. Kartar Creative Like God. Katnisa Brave. Kaur Princess; The Original. Kauser A River in Paradise.

Kavai Lotus. Kavalnain Lotus Eyes. Kavalnan Singer of God's Name. Kavanpreet Add Meaning. Kavia Lotus. Kavita Poem. Kavneer Pure Like Water. Kavneet Poetry; Poet; Poem. Kavnoor Poem of God. Kawal Singer; Lotus. Kawaljeet Singer of Victory. Kawalpreet Singing Lover. Keer Sweet; Polite. Keerat One who Sings Glories of God. Keeratdeep One who Sings Glories of God. Keerath Sing God's Praise or Glory. Keert Powerful. Kerat Pure Work. Kevleen Intelligent.

Khuabpreet Full of Dreams. Khushi Happiness; Always Smile. Khushleen Happiness. Khushmeet Kinds of Happiness. Khushneet Happiness. Khushneet-Kaur Happy; Happiness.

Khushpinder Always be Happy. Khushpreet Loving and Delightful. Khushprit Always Happy. Khushvant Happiness. Kimran Wealthy and Good-looking. Kiranbir Sun of Light. Kirath Beautiful; Goddess. Kiratjot Glories of God. Kiratjot-Kaur Glories of God. Kiratleen Does Hard Work. Kirpa Mercy. Kirpan-Preet Love with Sword. Komaldeep Soft Light.

Komalpal Protector of Softness. Komalpreet Soft; Beautiful. Kour Princess. Krishnapati Masterful Deity Krishna. Kudrat Nature. Kudrati Natural. Kuldeep The Lamp of the Family. Kuldip Princess of the God; God of Love. Kuljeet The God-like Person of the Family. Kulpreet Love of the Family.

Kultej Grandeur of the Entire Family. Kulvant Family Person. Kulvir Winner; Successful. Kulwinder Jewel of the House. Kumal Popular; Soft Heart. Kunwaar Prince. Kuranpreet Add Meaning. Kurban Sacrifice. Kurbani Sacrifice. Kushal Expert. Kushi Happy; Happiness. Kyivreeti Intelligence; Patience; Beauty. Laavindeep Illuminated; Infused Lamp. Lachhmi Goddess of Fortune. Lakhbir As Brave as a Hundred Thousand. Lakhmi Goddess of Fortune; Luck.

Lakhshmi Goddess of Fortune. Lakhsman Quality of Mind. Lakhviar Heroic Quality. Lakshmani Belonging to Lakshman. Laveneet Soccer. Lavindeep Bright Future. Lavpreet Beauty; Swaggerific. Laxmi Goddess of Wealth. Livavtar Love Incarnate. Lochan Bright Eyes. Lovdeep Attachment to Illumination.

Loveleen Loved One. Lovepreet Lovely. Lovinder Love with God Inder. Lovleen Absorbed; Imbued; Infused. Luvdeep Illuminated Absorption. Luvleen Imbued; Infused; Absorbed in Love. Luvnoor Light of Love. Madan Battlefield; Lord Shri Krishna. Madhumeet Friend of Honey. Madhurbain Sweet Words.

Mahabir Illustrious Hero. Mahek Fragrance; Good Smell; Khushboo. Mahekpreet Fragrance of Love. Maherbani Word of the Headman. Mahindar God of Gods. Mahinder God of Gods. Mahtaab Moonlight. Mahtab Moon; Moonlight. Majaal Worthy One. Majeet Who Lives in Mind. Manavi Humanity; Daughter of Man. Mandeep Light of Heart; Light of Mind. Mandip Light of Sages.

Mandra Pleasant. Maninderjit One who Conquer Lord of Mind. Manjira Ankle-bells. Manjot Lightening the Heart. Mankiran Ray of Mind. Mankirat Work of Heart. Manpreet Love with Heart; Happines of Heart. Manpreet-Kaur Mind Full of Love. Manpriya Beloved Heart. Manroop Soul Beauty.

Manseerat Beauty of Heart. Manshish Warrior Given by God. Mansirat Sweet; Beautiful Mind. Mansundar Beautiful Soul. Mantaj Crown of Mind. Mantaz Queen of Heart. Manveer Heart Winner. Mastak Forehead. Mastuk Forehead. Masum Innocent. Mavleen Chief. Mayray Of Mine. Mayree My; Mine. Meen Fish; Horoscope; Raashi. Meenu Girl with Fish Eyes. Meet Love; Friend. Meeta Friend; Good Behaviour. Mehak Sweet Smell; Aura; Fragrance. Mehakpreet Love and Fragrance.

Mehakveer Fragrance. Meherbani Master's Word. Mehpreet Mind Filled with Love. Mehtaab Starlight; Moonlight. Mehtab Light of Moon; Moon. Millan Showing Matching of Relationship. Mishmeet Love. Mishpreet Sweet. Missti Sweet Sugar. Mohenpreet Enticing Lover. Mohkam Manager. Monu Soft; Pretty. Mukham Manager. Muni A Sage; Saint.

Muskaan Smiling; Smile; Symbol of Happiness. Muskan Smile; Laughter; Sweet Smile. Mustak Forehead. Nabjit Charming. Naethr Eyes. Nahar Tributary; Day.