Names are very important in Judaism, the Hebrew names being required for certain rituals and prayers, for calling to the Torah, for legal documents as the marriage contracts (ketubah). The Midrash (Genesis Raba 17:4) tells us that the first man, Adam, looked into the essence of every creature and named it accordingly and King David wrote in Psalms (147:4): "He counts the numbers of the stars; He gives a name to each of them."
Orthodox Jews and Israelis often give their children a Hebrew name, and that name is used for both daily and specifically religious purposes. Elsewhere it has become customary for Jewish parents to give their children two names - a secular name for use in the gentile world and a Hebrew name for religious purposes. Sometimes the secular name is an interpretation of the Hebrew name, like Jonah for Yonah and Eva for Chava. Similarly, the names might share meaning, like Justin and Daniel.
The Midrash (Bamidbar Raba 20:21) says that the Jewish people were redeemed from Egypt partly in the merit of having kept their Jewish names.
The Sages say that naming a baby is a statement of the character, specialness, and path in life, as at the beginning of life we are given a name, and at the end of life a "good name" is all we take with us. (Talmud - Brachot 7b; Arizal - Sha'ar HaGilgulim 24b) Talmud tells us that parents receive one-sixtieth of prophecy when picking a name: an angel comes to the parents and whispers the Jewish name that the new baby will embody. It is important to choose a name that will have a positive effect, since every time it is used the person is reminded of its meaning. (Midrash Tanchuma - Ha'Azinu 7)
Ashkenazi Jews have the custom of naming a child after a relative who has passed away. This keeps the name and memory alive, and in a metaphysical way forms a bond between the soul of the baby and the deceased relative. This is a great honor to the deceased, because its soul can achieve an elevation based on the good deeds of the namesake. The child, meanwhile, can be inspired by the good qualities of the deceased -- and make a deep connection to the past. (Noam Elimelech - Bamidbar) There are some reserves to use the name of a person who died at a young age, or suffered an unnatural death. The reluctance stems from the fear that the misfortune may, in a spiritual manner, be carried over to the new bearer of the name. If a person died a natural death and left children, this is not considered "bad fortune" which would preclude the use of the name. Both the prophet Samuel and King Solomon died at the "young" age of 52, yet traditionally their names have always been used by Jews.
Sephardi Jews name children after relatives who are still alive. This source is from the Talmud, which records a child named after Rabbi Natan while he was still alive (Shabbat 134a).
Some customarily choose a name based on the Jewish holiday coinciding with the birth. For example, a baby born at Purim-time might be named Esther or Mordechai. A girl born on Shavuot might be named Ruth, and a child born on Tisha B'Av, the Jewish day of mourning, might be named Menachem or Nechamah.
Similarly, names are sometimes chosen from the Torah portion corresponding to the week of the birth. Many names and events are mentioned in each Torah portion, offering a spiritual connection between the baby and that particular biblical figure.
Contrary to popular perception, it is not forbidden to announce the name of a baby before his Bris. In a metaphysical sense, however, the child does not actually "receive" his name until the Bris. This is based on the fact that G-d changed Abraham's name in conjunction with his Bris -- at age 99 (Genesis 17:15). Also, the boy only receives the full measure of his soul at the Bris, and a person cannot truly be "named" until attaining that completion. (Zohar - Lech Lecha 93a, Ta'amei Minhagim 929)
Sources:
http://judaism.about.com/od/hebrewname1/a/namesfaq.htm
http://www.aish.com/jl/l/b/48961326.html
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