International Standard Bible Encyclopedia
N
Naam — Necodan
Naam
Naam - na'-am (na`am): A son of Caleb (1 Chronicles 4:15)
Naamah (1)
Naamah (1) - na'-a-ma. (na`amah, "pleasant"; Noema):
(1) Daughter of Lamech and Zillah, and sister of Tubal-cain (Genesis 4:22; compare Josephus, Ant, I, ii, Genesis 2:1-25).
(2) An Ammonitish woman whom Solomon married, and who became the mother of Rehoboam (1 Kings 14:21; 2 Chronicles 12:13). According to an addition in the Septuagint following 1 Kings 12:24, "her name was Naaman, the daughter of Ana (Hanun) son of Nahash, king of the sons of Ammon" (see Benzinger, Konige, in the place cited.).
Naamah (2)
Naamah (2) - (1) One of a group of 16 lowland (Shephelah) cities forming part of Judah's inheritance (Joshua 15:41).
(2) The home of Zophar, one of Job's friends (Job 2:11, etc.).
See NAAMATHITE.
Naaman
Naaman - na'-a-man (na`aman, "pleasantness"; Septuagint: Codices Vaticanus and Alexandrinus Naiman; so Westcott and Hort, The New Testament in Greek in the New Testament; Textus Receptus of the New Testament, Neeman) :
(1) A successful Syrian general, high in the confidence and esteem of the king of Syria, and honored by his fellow-countrymen as their deliverer (2 Kings 5:1-27). Afflicted with leprosy, he heard from a Hebrew slave-maid in his household of the wonder-working powers of an Israelite prophet. Sent by his master with a letter couched in somewhat peremptory terms to the king of Israel, he came to Samaria for healing. The king of Israel was filled with suspicion and alarm by the demands of the letter, and rent his clothes; but Elisha the prophet intervened, and sent word to Naaman that he must bathe himself seven times in the Jordan. He at first haughtily resented the humiliation and declined the cure; but on the remonstrance of his attendants he yielded and obtained cleansing. At once he returned to Samaria, testified his gratitude by the offer of large gifts to the prophet, confessed his faith in Elisha's God, and sought leave to take home with him enough of the soil of Canaan for the erection of an altar to Yahweh.
The narrative is throughout consistent and natural, admirably and accurately depicting the condition of the two kingdoms at the time. The character of Naaman is at once attractive and manly. His impulsive patriotic preference for the streams of his own land does not lessen the reader's esteem for him, and the favorable impression is deepened by his hearty gratitude and kindness.
The Israelite king is most probably Jehoram, son of Ahab, and the Syrian monarch Ben-hadad II. Josephus (Ant., VIII, xv, 5) identifies Naaman with the man who drew his bow at a venture, and gave Ahab his death wound (1 Kings 22:34). There is one reference to Naaman in the New Testament. In Luke 4:27, Jesus, rebuking Jewish exclusiveness, mentions "Naaman the Syrian."
(2) A son of Benjamin (Genesis 46:21, 6). Fuller and more precise is the description of Numbers 26:38, 40, where he is said to be a son of Bela and grandson of Benjamin (see also 1 Chronicles 8:3 f).
John A. Lees
Naamathite
Naamathite - na'-a-ma-thit, na-am'-a-thit (na`amdthi, "a dweller in Naaman"; ho M(e)inaion basileus): The description of Zophar, one of Job's friends (Job 2:11; 11:1; 20:1, etc.). Naamah is too common a place-name to permit of the identification of Zophar's home; the Septuagint renders it as "king of the Minaeans."
Naamite
Naamite - na'-a-mit (ha-na`ami, "the Naamite"): A family which traced its descent from Naaman (Numbers 26:40).
See NAAMAN, (2).
Naarah (1)
Naarah (1) - na'-a-ra (na`arah, "a girl"): One of the two wives of Ashhur, father of Tekoa (1 Chronicles 4:5).
Naarah (2)
Naarah (2) - na`arah; Codex Vaticanus hai komai auton; Codex Alexandrinus Naaratha; the King James Version Naarath): A town in the territory of Ephraim (Joshua 16:7). It appears as "Naaran" in 1 Chronicles 7:28 (Codex Vaticanus Naarnan; Codex Alexandrinus Naaran). Eusebius, Onomasticon (s.v. "Noorath") places it 5 Roman miles from Jericho. The name has not been recovered, and no identification is certain. The position would agree with that of el-`Aujeh, about 5 miles Northeast of Jericho.
Naarai
Naarai - na'-a-ri (na`aray): Son of Ezbai, one of David's heroes (1 Chronicles 11:37). In the parallel passage (2 Samuel 23:35), he is called "Paarai the Arbite." The true forms of the name and description are uncertain (see Budde, Richter u. Samuel, and Curtis, Chronicles).
Naaran; Narath
Naaran; Narath - na'-a-ran, na'-a-rath (na`aran, na`arath). see NAARAH.
Naashon; Naason; Naasson
Naashon; Naason; Naasson - na'-a-shon, na-ash'-on, na'-a-son, na-as'-on (Naasson): the King James Version Greek form of "Nahshon" (thus, the Revised Version (British and American)) (Matthew 1:4; Luke 3:32).
Naathus
Naathus - na'-a-thus (Naathos): One of the sons of Addi who put away his foreign wife (1 Esdras 9:31). It apparently corresponds to "Adna" of Ezra 10:30, of which it is a transposition. Codex Vaticanus reads Lathos, probably confusing a capital Alpha and a capital Lambda.
Nabal
Nabal - na'-bal (nabhal, "foolish" or "wicked"; Nabal): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (1 Samuel 25:2 ff). When David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latter's flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (1 Samuel 25:15 and 1 Samuel 25:1-44), so, at the time of sheep-shearing--an occasion of great festivities among sheep masters--he sent 1 Samuel 10:1-27 of his young men to Nabal to solicit gifts of food for himself and his small band of warriors. Nabal not only refused any assistance or presents, but sent back insulting words to David, whereupon the latter, becoming very angry, determined upon the extermination of Nabal and his household and dispatched 400 men to execute his purpose. Abigail, Nabal's wife, a woman of wonderful sagacity and prudence as well as of great beauty, having learned of her husband's conduct and of David's intentions, hurriedly proceeded, with a large supply of provisions, dainties and wine, to meet David and to apologize for her husband's unkind words and niggardliness, and thus succeeded in thwarting the bloody and revengeful plans of Israel's future king. Upon her return home she found her husband in the midst of a great celebration ("like the feast of a king"), drunken with wine, too intoxicated to realize his narrow escape from the sword of David. On the following morning, when sober, having heard the report of his wife, he was so overcome with fear that he never recovered from the shock, but died 10 days later (1 Samuel 25:36-38). When David heard about his death, he sent for Abigail, who soon afterward became one of his wives.y Paul) make use of expressions and analogies derived from the mystery-religions; but, so far as our present evidence goes, we cannot agree that the pagan cults exercised a central or formative influence on them.
W. W. Davies
Nabarias
Nabarias - nab-a-ri'-as (Nabarias B, Nabareias): One of those who stood upon Ezra's left hand as he expounded the Law (1 Esdras 9:44). Esdras (loc. cit.) gives only 6 names, whereas Nehemiah (8:4) gives 7. It is probable that the last (Meshullam) of Nehemiah's list is simply dropped and that Nabarias = Hashbaddanah; or it may possibly be a corruption of Zechariah in Nehemiah's list.
Nabataeans; Nabathaeans
Nabataeans; Nabathaeans - nab-a-te'-anz, nab-a-the'-anz (Nabataioi; in 1 Maccabees 5:25 Codex Sinaiticus reads anabatais hoi, V, Anabattaiois; the King James Version Nabathites, more correctly "Nabataeans"):
1. Locality and Early History: A Semitic (Arabian rather than Syrian) tribe whose home in early Hellenistic times was Southeast of Palestine, where they had either supplanted or mingled with the Edomites (compare Malachi 1:1-5). In Josephus' day they were so numerous that the territory between the Red Sea and the Euphrates was called Nabatene (Ant., I, xii, 4). They extended themselves along the East of the Jordan with Petra as their capital (Strabo xvi.779; Josephus, Ant, XIV, i, 4; XVII, iii, 2; BJ, I, vi, 2, etc.). Their earlier history is shrouded in obscurity. Jerome, Quaeat in Genesis 25:13, following the hint of Josephus (Ant., I, xii, 4), asserts they were identical with the Ishmaelite tribe of Nebaioth, which is possible, though Nebaioth is spelled with the Hebrew letter taw ("t") and Nabateans is spelled with the Hebrew letter teth ("t). They were apparently the first allies of the Assyrians in their invasions of Edom (compare Malachi 1:1 ff). They were later subdued by Sennacherib (Sayce, New Light from the Ancient Monuments, II, 430), but before long regained their independence and resisted Ashurbanipal (Rawlinson, note, at the place). According to Alexander Polyhistor (Fr. 18), they were included in the nomadic tribes reduced by David. Their history is more detailed from 312 BC (Diod. Sic. xix), when Antigonus I (Cyclops) sent his general Athenaeus with a force against them in Petra. After an initial advantage, the army of Athenaeus was almost annihilated. Demetrius, the son of Antigonus, was sent against them a few years later, with little success, though he arranged a friendship with them. The first prince mentioned is Aretas I, to whom the high priest Jason fled in 169 BC. They were friendly to the early Maccabees in the anti-Hellenistic struggle, to Judas in 164 BC (1 Maccabees 5:25) and to Jonathan in 160 BC (1 Maccabees 9:35).
2. A Strong Kingdom: Toward the end of the 2nd century BC on the fall of the Ptolemaic and Seleucid Dynasties, the Nabateans under King Erotimus founded a strong kingdom extending East of the Jordan (in 110 BC). Conscious now of their own strength, they resented the ambition of the Hasmonean Dynasty--their former allies--and opposed Alexander Janneus (96 BC) at the siege of Gaza (Josephus, Ant, XIII, xiii, 3). A few years later (90 BC) Alexander retaliated by attacking Obedas I, king of the Nabateans, but suffered a severe defeat East of the Jordan (Josephus, Ant, XIII, xiii, 5; BJ, I, iv, 4). Antiochus XII of Coele-Syria next led an expedition against the Nabateans, but was defeated and slain in the battle of Kana (Josephus, Ant, XIII, xv, 1-2; BJ, I, iv, 7-8). Consequently, Aretas III seized Coele-Syria and Damascus and gained another victory over Alexander Janneus at Adida (in 85 BC).
3. Conflicts: The Nabateans, led by Aretas (III ?), espoused the cause of Hyrcanus against Aristobulus, besieged the latter in Jerusalem and provoked the interference of the Romans, by whom under Scaurus they were defeated (Josephus, Ant, XIV, i, 4 f; BJ, I, vi, 2 f). After the capture of Jerusalem, Pompey attacked Aretas, but was satisfied with a payment (Josephus, ibid.), and Damascus was added to Syria, though later it appears to have again passed into the hands of Aretas (2 Corinthians 11:32). In 55 BC Gabinius led another force against the Nabateans (Josephus, ibid.). In 47 BC Malchus I assisted Caesar, but in 40 BC refused to assist Herod against the Parthians, thus provoking both the Idumean Dynasty and the Romans. Antony made a present of part of Malchus' territory to Cleopatra, and the Nabatean kingdom was further humiliated by disastrous defeat in the war against Herod (31 BC).
4. End of the Nation: Under Aretas IV (9 BC-40 AD) the kingdom was recognized by Augustus. This king sided with the Romans against the Jews, and further gained a great victory over Herod Antipas, who had divorced his daughter to marry Herodias. Under King Abias an expedition against Adiabene came to grief. Malchus II (48-71 AD) assisted the Romans in the conquest of Jerusalem (Josephus, BJ, III, iv, 2). Rabel (71-106 AD) was the last king of the Nabateans as a nation. In 106 AD their nationality was broken up by the unwise policy of Trajan, and Arabia, of which Petra was the capital, was made a Roman province by Cornelius Palma, governor of Syria. Otherwise they might have at least contributed to protecting the West against the East. Diodorus (loc. cit.) represents the Nabateans as a wild nomadic folk, with no agriculture, but with flocks and herds and engaged in considerable trading. Later, however, they seem to have imbibed considerable Aramean culture, and Aramaic became at least the language of their commerce and diplomacy. They were also known as pirates on the Red Sea; they secured the harbor of Elah and the Gulf of `Akaba. They traded between Egypt and Mesopotamia and carried on a lucrative commerce in myrrh, frankincense and costly wares (KGF, 4th edition (1901), I, 726-44, with full bibliography).
S. Angus
Nabathites
Nabathites - nab'-a-thits: the King James Version = the Revised Version (British and American) "Nabathaeans."
Naboth
Naboth - na'-both, na'-both (nabhoth, from nubh, "a sprout"; Nabouthai): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (1 Kings 21:4). Jezebel, the king's wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (1 Kings 21:7-14). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (1 Kings 21:27-29); but later the blow fell, first upon himself in a conflict with Syria (1 Kings 22:34-40); then upon his house through a conspiracy of Jehu, in which Jehoram, Ahab's son, and Jezebel, his wife, were slain (2 Kings 9:25-26, 30 ff). In both cases the circumstances recalled the foul treatment of Naboth.
Henry Wallace
Nabuchodonosor
Nabuchodonosor - nab-u-ko-don'-o-sor (Nabouchodonosor): Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) form of "Nebuchadnezzar" ("Nebuchadrezzar") found in the King James Version of the Apocrypha in 1 Esdras 1:40, 41, 45, 48; 2:10; 5:7; 6:26; Additions to Esther 11:4; Baruch 1:9, 11, 12. It is the form used in the King James Version of the Apocrypha throughout. In the Revised Version (British and American) of Judith and Tobit 14:15, the form "Nebuchadnezzar" is given.
Nachor
Nachor - na'-kor (Nachor) the King James Version; Greek form of "Nahor" (thus the Revised Version (British and American)). Grandfather of Abraham (Luke 3:34).
Nacon, the Threshing Floor of
Nacon, the Threshing Floor of - na'-kon, (nakhon; the King James Version Nachon): The place where Uzzah was smitten for putting forth his hand to steady the ark, hence, called afterward "Perezuzzah" (2 Samuel 6:8); in the parallel passage (1 Chronicles 13:9) we have kidhon, and in Josephus (Ant., VII, iv, 2) Cheidon. In 1 Samuel 23:23 the word nakhon occurs, and is translated "of a certainty," margin "with the certainty" or "to a set place"; also in 1 Samuel 26:4 it is translated "of a certainty," margin "to a set place." It is uncertain whether in 1 Samuel 6:6 it is a place-name at all; and no successful attempt has been made to identify either Nacon or Chidon; possibly they are both personal names.
E. W. G. Masterman
Nadab
Nadab - na'-dab (nadhabh, "noble"; Nadab):
(1) Aaron's first-born son (Exodus 6:23; Numbers 3:2; 26:60; 1 Chronicles 6:3 (Hebrews 5:14); 24:1). He was permitted with Moses, Aaron, the 70 elders, and his brother Abihu to ascend Mt. Sinai and behold the God of Israel (Exodus 24:1, 9). He was associated with his father and brothers in the priestly office (Exodus 28:1). Along with Abihu he was guilty of offering "strange fire," and both "died before Yahweh" (Leviticus 10:1-2; Numbers 3:4; 26:61). The nature of their offense is far from clear. The word rendered "strange" seems in this connection to mean no more than "unauthorized by the Law" (see zur, inBDB , and compare Exodus 30:9). The proximity of the prohibition of wine to officiating priests (Leviticus 10:8-9) has given rise to the erroneous suggestion of the Midrash that the offense of the brothers was drunkenness.
(2) A descendant of Jerahmeel (1 Chronicles 2:28, 30).
(3) A Gibeonite (1 Chronicles 8:30).
(4) Son of Jeroboam I and after him for two years king of Israel (1 Kings 14:20; 15:25). While Nadab was investing Gibbethon, a Philistine stronghold, Baasha, who probably was an officer in the army, as throne-robbers usually were, conspired against him, slew him and seized the throne (1 Kings 15:27-31). With the assassination of Nadab the dynasty of Jeroboam was extirpated, as foretold by the prophet Ahijah (1 Kings 14:1-31). This event is typical of the entire history of the Northern Kingdom, characterized by revolutions and counter-revolutions.
John A. Lees
Nadabath
Nadabath - na'-da-bath (Nadabath; the King James Version Nadabatha, na-dab'-a-tha): A city East of the Jordan from which the wedding party of Jambri were coming when Jonathan and Simon attacked them and slew very many, designing to avenge the murder of their brother John (1 Maccabees 9:37 ff). Nebo and Nabathaea have been suggested as identical with Nadabath. Clermont-Ganneau would read rhabatha, and identify it with Rabbath-ammon. There is no certainty.
Naggai
Naggai - nag'-i, nag'-a-i (Naggai; the King James Version Nagge): In Luke 3:25, the Greek form of the Hebrew name NOGAH (which see).
Nahalal
Nahalal - na'-hal-al (nachalal; Codex Vaticanus, Baithman; Codex Alexandrinus Naalol, and other forms): A city in the territory of Zebulun assigned with its suburbs to the Merarite Levites, out of which the Canaanite inhabitants were not driven (Joshua 19:15, the King James Version (incorrectly) "Nahallal"; Joshua 21:35; Judges 1:30, "Nahalol"). In the Talmud Jerusalem (Meg., i.1) it is identified with Mahlul. This name might correspond either with `Ain Mahil, or with Ma`lul. The former lies about 3 1/2 miles Northeast of Nazareth on a hill near the eastern boundary of Zebulun. The latter is situated about 3 1/2 miles West of Nazareth, near the southern border of Zebulun. The change of "n" to "m" is not unusual.
W. Ewing
Nahaliel
Nahaliel - na-ha'-li-el, na-hal'-i-el (nachali'el, "torrent valley of God"; Codex Vaticanus Manael; Codex Alexandrinus Naaliel): A place where Israel encamped on the way from Arnon to Jericho, named with Mattanah and Bamoth (Numbers 21:19). Eusebius, Onomasticon places it near to the Arnon. It is natural to seek for this "torrent valley" in one of the tributaries of the Arnon. It may be Wady Waleh, which drains a wide area to the Northeast of the Arnon; or perhaps Wady Zerqa Ma`in farther to the North.
Nahallal; Nahalol
Nahallal; Nahalol - na-hal'-al, na'-ha-lol.
See NAHALAL.
Naham
Naham - na'-ham (nacham, "comfort"): A Judahite chieftain, father of Keilah the Garmite (1 Chronicles 4:19); the passage is obscure.
Nahamani
Nahamani - na-ha-ma'-ni, na-ham'-a-ni (nachamani "compassionate"): One of the twelve heads who returned with Zerubbabel (Nehemiah 7:7). The name is wanting in the parallel list (Ezra 2:2). In 1 Esdras 5:8 he is called "Eneneus" (the Revised Version margin "Enenis").
Naharai; Nahari
Naharai; Nahari - na'-ha-ri, (nacharay), na'-ha-ri (nachray): One of David's heroes, Joab's armor-bearer (2 Samuel 23:37, the King James Version "Nahari"; 1 Chronicles 11:39).
Nahash
Nahash - na'-hash (nachash, "serpent"; Naas):
(1) The father of Abigail and Zeruiah, the sisters of David (2 Samuel 17:25; compare 1 Chronicles 2:16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.
(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and serve the Ammonites (1 Samuel 11:1 ff). The harsh king, not satisfied with tribute and slavery, demanded in addition that the right eye of every man should be put out, as "a reproach upon Israel." They were given seven days to comply with these cruel terms. Before the expiration of this time, Saul, the newly anointed king, appeared on the scene with an army which utterly routed the Ammonites (1 Samuel 11:1 ff), and, according to Josephus, killed King Nahash (Ant., VI, v, 3).
If the Nahash of 2 Samuel 10:2 be the same as the king mentioned in 1 Samuel 11:1-15, this statement of Josephus cannot be true, for he lived till the early part of David's reign, 40 or more years later. It is, of course, possible that Nahash, the father of Hanun, was a son or grandson of the king defeated at Jabesh-gilead by Saul. There is but little agreement among commentators in regard to this matter. Some writers go so far as to claim that "all passages in which this name (Nahash) is found refer to the same individual."
(3) A resident of Rabbath-ammon, the capital of Ammon (2 Samuel 17:27). Perhaps the same as Nahash (2), which see. His son Shobi, with other trans-Jordanic chieftains, welcomed David at Mahanaim with sympathy and substantial gifts when the old king was fleeing before his rebel son Absalom. Some believe that Shobi was a brother of Hanun, king of Ammon (2 Samuel 10:1).
W. W. Davies
Nahath
Nahath - na'-hath (nachath):
(1) A grandson of Esau (Genesis 36:13; 1 Chronicles 1:37).
(2) A descendant of Levi and ancestor of Samuel (1 Chronicles 6:26); also called "Toah" (1 Chronicles 6:34) and "Tohu" (1 Samuel 1:1).
(3) A Levite who, in the time of Hezekiah, assisted in the oversight of "the oblations and the tithes and the dedicated things" (2 Chronicles 31:13).
Nahbi
Nahbi - na'-bi (nachbi): The representative of Naphtali among the 12 spies (Numbers 13:14).
Nahor
Nahor - na'-hor (nachor; in the New Testament Nachor):e representative of Naphtali among the 12 spies (Numbers 13:14).
(1) Son of Serug and grandfather of Abraham (Genesis 11:22-25; 1 Chronicles 1:26).
(2) Son of Terah and brother of Abraham (Genesis 11:26-27, 29; 20, 23; 15, 24, 47; 29:5; Joshua 24:2).
A city of Nahor is mentioned in Genesis 24:10; the God of Nahor in Genesis 31:53. In the King James Version Joshua 24:2; Luke 3:34, the name is spelled "Nachor."
Nahshon
Nahshon - na'-shon (nachshon; Septuagint and New Testament, Naasson): A descendant of Judah; brother-in-law of Aaron and ancestor of David and of Jesus Christ (Exodus 6:23; Numbers 1:7; 1 Chronicles 2:10-11; Ruth 4:20; Matthew 1:4; Luke 3:32).
Nahum
Nahum - na'-hum (Naoum; the King James Version Naum): An ancestor of Jesus in Luke's genealogy, the 9th before Joseph, the husband of Mary (Luke 3:25).
Nahum; the Book of
Nahum; the Book of - na'-hum:
I. AUTHORSHIP AND DATE
1. The Name
2. Life and Home of Nahum
The Four Traditions
3. Date, as Related to Assyrian History
(1) The Revolt of Shamash-shumukin
(2) The Invasion of 625 BC
(3) The Final Attack
(4) Probable Date
II. THE BOOK
1. Contents (Nahum 1 through 3)
2. Style
3. Integrity
III. TEACHING
1. The Character of Yahweh
2. Nahum's Glee over the Ruin of Nineveh
3. Universality of Yahweh's Rule
4. The Messianic Outlook
LITERATURE
I. Authorship and Date. 1. The Name: The name Nahum (nachum; Septuagint and New Testament Naoum; Josephus, Naoumos) occurs nowhere else in the Old Testament; in the New Testament it is found in Luke 3:25. It is not uncommon in the Mishna, and it has been discovered in Phoenician inscriptions. It means "consolation," or "consoler," and is therefore, in a sense, symbolical of the message of the book, which is intended to comfort the oppressed and afflicted people of Judah.
2. Life and Home of Nahum: Of the personal life of Nahum, practically nothing is known. In Nahum 1:1 he is called "the Elkoshite," that is, an inhabitant of Elkosh. Unfortunately, the location of this place is not known.
The Four Traditions
One tradition, which cannot be traced beyond the 16th century AD, identifies the home of Nahum with a modern village Elkush, or Alkosh, not far from the left bank of the Tigris, two days' journey North of the site of ancient Nineveh. A second tradition, which is at least as old as the days of Jerome, the latter part of the 4th century, locates Elkosh in Galilee, at a place identified by many with the modern El-Kauze, near Ramieh. Others identify the home of the prophet with Capernaum, the name of which means "Village of Nahum." A fourth tradition, which is first found in a collection of traditions entitled "Lives of the Prophets," says "Nahum was from Elkosh, beyond Bet Gabre, of the tribe of Simeon." A place in the South is more in harmony with the interest the prophet takes in the Southern Kingdom, so that the last-mentioned tradition seems to have much in its favor, but absolute certainty is not attainable.
3. Date, as Related to Assyrian History: The Book of Nahum centers around the fall and destruction of Nineveh. Since the capture of the city is represented as still in the future, it seems evident that the prophecies were delivered some time before 607-606 BC, the year in which the city was destroyed. Thus the latest possible date of Nahum's activity is fixed. The earliest possible date also is indicated by internal evidence. In 3:8 ff the prophet speaks of the capture and destruction of No-amon, the Egyptian Thebes, as an accomplished fact. The expedition of Ashurbanipal, king of Assyria, against Egypt, which resulted in the fall of Thebes, occurred about 663 BC. Hence, the activity of Nahum must be placed somewhere between 663 and 607.
As to the exact period between the two dates there is disagreement among scholars. One thing is made quite clear by the prophecy itself, namely, that at the time the words were spoken or written, Nineveh was passing through some grave crisis. Now we know that during the second half of the 7th century BC Assyria was threatened three times:
(1) The Revolt of Shamash-shumukin: The revolt of Shamash-shumukin of Babylon against his brother, the king of Assyria, 650-648 BC.
(2) The Invasion of 625 BC: The invasion of Assyria and threatened attack upon Nineveh by some unknown foe, perhaps the Scythians, about 625 BC.
(3) The Final Attack: The final attack, which resulted in the fall and destruction of Nineveh in 607-606 BC.
(4) Probable Date: The first crisis does not offer a suitable occasion for Nahum's prophecy, because at that time the city of Nineveh was not in any danger. Little is known concerning the second crisis, and it is not possible either to prove or to disprove that it gave rise to the book. On the other hand, the years immediately preceding the downfall of Nineveh offer a most suitable occasion. The struggle continued for about 2 years. The united forces of the Chaldeans and Scythians met determined resistance; at last a breach was made in the northeast corner of the wall, the city was taken, pillaged and burned. Judah had suffered much from the proud Assyrian, and it is not difficult to understand how, with the doom of the cruel oppressor imminent, a prophet-patriot might burst into shouts of exultation and triumph over the distress of the cruel foe. "If," says A.B. Davidson, "the distress of Nineveh referred to were the final one, the descriptions of the prophecy would acquire a reality and naturalness which they otherwise want, and the general characteristics of Hebrew prophecy would be more truly conserved." There seems to be good reason, therefore, for assigning Nahum's activity to a date between 610 and 607 BC.
II. The Book. 1. Contents (Nahum 1 through 3): Nahum is the prophet of Nineveh's doom. Nahum 1:1-15 (plus Nahum 2:2) contains the decree of Nineveh's destruction. Yahweh is a God of vengeance and of mercy (Nahum 1:2-3); though He may at times appear slack in punishing iniquity, He will surely punish the sinner. No one can stand before Him in the day of judgment (Nahum 1:4-6). Yahweh, faithful to those who rely upon Him (Nahum 1:7), will be terrible toward His enemies and toward the enemies of His people (Nahum 1:8). Judah need not fear: the present enemy is doomed (Nahum 1:9-14), which will mean the exaltation of Judah (Nahum 1:15; 2:2). The army appointed to execute the decree is approaching, ready for battle (Nahum 2:1-4). All efforts to save the city are in vain; it falls (Nahum 2:5-6), the queen and her attendants are captured (Nahum 2:7), the inhabitants flee (Nahum 2:8), the city is sacked and left a desolation (Nahum 2:9-13). The destruction of the bloody city is imminent (Nahum 3:1-3); the fate is well deserved and no one will bemoan her (Nahum 3:4-7); natural strength and resources will avail nothing (Nahum 3:8-11); the soldiers turn cowards and the city will be utterly cut off (Nahum 3:12-18); the whole earth will rejoice over the downfall of the cruel oppressor (Nahum 3:19).
2. Style: Opinions concerning the religious significance of the Book of Nahum may differ, but from the stand-point of language and style all students assign to Nahum an exalted place among the prophet-poets of the ancient Hebrews; for all are impressed with the intense force and picturesqueness of his language and style. "Each prophet," says Kirkpatrick, "has his special gift for his particular work. Nahum bears the palm for poetic power. His short book is a Pindaric ode of triumph over the oppressor's fall." So also G.A. Smith: "His language is strong and brilliant; his rhythm rumbles and rolls, leaps and flashes, like the horsemen and chariots he describes."
3. Integrity: Until recently no doubts were expressed concerning the integrity of the book, but within recent years scholars have, with growing unanimity, denied the originality of Nahum 1:2 through Nahum 2:2 (Hebrews 2:3), with the exception of Hebrews 2:1, which is considered the beginning of Nahum's utterances. This change of opinion is closely bound up with the alleged discovery of distorted remnants of an old alphabetic poem in Nahum 1:1-15 (HDB, article "Nahum"; The Expositor, 1898, 207 ff; ZATW, 1901, 225 ff; Eiselen, Minor Prophets, 422 ff). Now, it is true that in 1:2-7 traces of alphabetic arrangement may be found, but even here the artistic arrangement is not carried through consistently; in the rest of the chapter the evidence is slight.
The artificial character of acrostic poetry is generally supposed to point to a late date. Hence, those who believe that Nahum 1:1-15 was originally an alphabetic poem consider it an exilic or post-exilic production, which was at a still later date prefixed to the genuine prophecies of Nahum. In support of this view it is pointed out further that the prophecy in Nahum 1:1-15 is vague, while the utterances in Nahum 2:1-13 and 3 are definite and to the point. Some derive support for a late date also from the language and style of the poem.
That difficulties exist in Nahum 1:1-15, that in some respects it differs from Nahum 2:1-13 and Nahum 3:1-19, even the students of the English text can see; and that the Hebrew text has suffered in transmission is very probable. On the other hand, the presence of an acrostic poem in Nahum 1:1-15 is not beyond doubt. The apparent vagueness is removed, if Nahum 1:1-15 is interpreted as a general introduction to the more specific denunciation in Nahum 2:1-13 and Nahum 3:1-19. And a detailed examination shows that in this, as in other cases, the linguistic and stylistic data are indecisive. In view of these facts it may safely be asserted that no convincing argument has been presented against the genuineness of Nahum 1:2 through Nahum 2:2. "Therefore," says G.A. Smith, "while it is possible that a later poem has been prefixed to the genuine prophecies of Nahum, and the first chapter supplies many provocations to belief in such a theory, this has not been proved, and the able essays of proof have much against them. The question is open."
III. Teaching. 1. The Character of Yahweh: The utterances of Nahum center around a single theme, the destruction of Nineveh. His purpose is to point out the hand of God in the impending fall of the city, and the significance of this catastrophe for the oppressed Hebrews. As a result they contain little direct religious teaching; and what there is of it is confined very largely to the opening verses of Nahum 1:1-15. These verses emphasize the twofold manifestation of the Divine holiness, the Divine vengeance and the Divine mercy (Nahum 1:2-3). The manifestation of the one results in the destruction of the wicked (Nahum 1:2), the other in the salvation of the oppressed (Nahum 1:15; 2:2). Faith in Yahweh will secure the Divine favor and protection (Nahum 1:7).
2. Nahum's Glee over the Ruin of Nineveh: The fierceness of Nahum, and his glee at the thought of Nineveh's ruin, may not be in accord with the injunction, "Love thine enemy"; but it should be borne in mind that it is not personal hatred that prompts the prophet; he is stirred by a righteous indignation over the outrages committed by Assyria. He considers the sin and overthrow of Nineveh, not merely in their bearing upon the fortunes of Judah, but in their relation to the moral government of the whole world; hence, his voice gives utterance to the outraged conscience of humanity.
3. Universality of Yahweh's Rule: While Nahum's message, in its direct teaching, appears to be less spiritual and ethical than that of his predecessors, it sets in a clear light Yahweh's sway over the whole universe, and emphasizes the duty of nations as well as of individuals to own His sway and obey His will. This attitude alone will assure permanent peace and prosperity; on the other hand, disobedience to His purpose and disregard of His rule will surely bring calamity and distress. The emphasis of these ethical principles gives to the message of Nahum a unique significance for the present day and generation. "Assyria in his hands," says Kennedy, "becomes an object-lesson to the empires of the modern world, teaching, as an eternal principle of the Divine government of the world, the absolute necessity, for a nation's continued vitality, of that righteousness, personal, civic, and national, which alone exalteth a nation."
4. The Messianic Outlook: In a broad sense, Nahum 1:15 is of Messianic import. The downfall of Nineveh and Assyria prepares the way for the permanent redemption and exaltation of Zion: "the wicked one shall no more pass through thee."
LITERATURE.
Comms. on the Minor Prophets by Ewald, Pusey, Keil, Orelli; G.A. Smith (Expositor's Bible); Driver (New Century); B.A. Davidson, commentary on "Nahum," "Habakkuk," "Zephaniah" (Cambridge Bible); A.F. Kirkpatrick, Doctrine of the Prophets; Eiselen, Prophecy and the Prophets; F.W. Farrar, Minor Prophets ("Men of the Bible" series); Driver, Introduction to the Lit. of the Old Testament; HDB, article "Nahum"; EB, article "Nahum."
F. C. Eiselen
Naidus
Naidus - na'-i-dus (Codex Alexandrinus Naeidos; Codex Vaticanus Naaidos): One of those who had taken "strange wives" (1 Esdras 9:31), apparently = "Benaiah" of Ezra 10:30, of which it is probably a corruption or the latter part.
Nail
Nail - nal: (1) As denoting the finger-nail, the Hebrew word is tsipporen (Deuteronomy 21:12), the captive woman "shall shave her head, and pare her nails." The latter was probably intended to prevent her from marring her beauty by scratching her face, an act of self-mutilation oriental women are repeatedly reported to have committed in the agony of their grief. Aramaic Tephar (Daniel 4:33, "his nails like birds' claws"). (2) As pin or peg (for tents, or driven into the wall) the word is yathedh (in Judges 4:21 the Revised Version (British and American), "tent-pin"); in Isaiah 22:23, "a nail in a sure place" is a peg firmly driven into the wall on which something is to be hung (Isaiah 22:24); compare Ecclesiastes 12:11, where the word is masmeroth, cognate with macmer below. (3) For nails of iron (1 Chronicles 22:3) and gold (2 Chronicles 3:9), and in Isaiah 41:7 and Jeremiah 10:4, the word is macmer. (4) In the New Testament the word is helos, used of the nails in Christ's hands (John 20:25), and "to nail" in Colossians 2:14 ("nailing it to the cross") is proseloo.
In a figurative sense the word is used of the hard point of a stylus or engraving tool: "The sin of Judah is written with a pen of iron, and with the point (literally, "claw," "nail") of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars" (Jeremiah 17:1).
James Orr
Nain
Nain - na'-in (Navi): This town is mentioned in Scripture only in connection with the visit of Jesus and the miracle of raising the widow's son from the dead (Luke 7:11). The name persists to this day, and in the form of Nein clings to a small village on the northwestern slope of Jebel ed-Duchy ("Hill of Moreh"), the mountain which, since the Middle Ages, has been known as Little Hermon. The modern name of the mountain is derived from Neby Duchy whose wely crowns the height above the village. There are many ancient remains, proving that the place was once of considerable size. It was never enclosed by a wall, as some have thought from the mention of "the gate." This was probably the opening between the houses by which the road entered the town. Tristram thought he had found traces of an ancient city wall, but this proved to be incorrect. The ancient town perhaps stood somewhat higher on the hill than the present village. In the rocks to the East are many tombs of antiquity. The site commands a beautiful and extensive view across the plain to Carmel, over the Nazareth hills, and away past Tabor to where the white peak of Hermon glistens in the sun. To the South are the heights of Gilboa and the uplands of Samaria. The village, once prosperous, has fallen on evil days. It is said that the villagers received such good prices for simsum that they cultivated it on a large scale. A sudden drop in the price brought them to ruin, from which, after many years, they have not yet fully recovered.
W. Ewing
Naioth
Naioth - na'-yoth, ni'-oth (nayoth; Codex Vaticanus Auath; Codex Alexandrinus Nauioth): This is the name given to a place in Ramah to which David went with Samuel when he fled and escaped from Saul (1 Samuel 19:18, etc.). The term has often been taken as meaning "houses" or "habitations"; but this cannot be justified. There is no certainty as to exactly what the word signified. Clearly, however, it attached to a particular locality in Ramah; and whatever its etymological significance, it denoted a place where the prophets dwelt together. On approaching it in pursuit of David, Saul was overcome by the Spirit of God, and conducted himself like one "possessed," giving rise to the proverb, "Is Saul also among the prophets?"
W. Ewing
Naked; Nakedness
Naked; Nakedness - na'-ked, na'-ked-nes: "Naked" in the Old Testament represents various derivatives of `ur and `arah chiefly, `arom (adj.) and `erwah (noun); in the New Testament the adjective is gumnos, the noun gumnotes, with verb gumneteuo, in 1 Corinthians 4:11. In Exodus 32:25; 2 Chronicles 28:19, the King James Version adds para`, "break loose," "cast away restraint." Both the Greek and Hebrew forms mean "without clothing," but in both languages they, are used frequently in the sense of "lightly clad" or, simply, "without an outer garment." So, probably, is the meaning in John 21:7--Peter was wearing only the chiton (see DRESS); and so perhaps in Mark 14:51-52 and Micah 1:8. In Isaiah 20:2-4, however, the meaning is literally (for the "three years" of Isaiah 20:3 see the commentaries). So in Genesis 2:25; 3:7, where the act of sin is immediately followed by the sense of shame (see Delitzsch, Biblical Psychology, and Gunkel, at the place). A very common use of "naked" is also "without proper clothing" (Job 22:6; 1 Corinthians 4:11, etc.), whence, of course, the expression "clothe naked." "Nakedness," in addition, is used as a euphemism in 1 Samuel 20:30. A slightly different euphemistic usage is that of Leviticus 18:19, which in Ezekiel 16:36-37 is played off against the literal sense (compare Ezekiel 22:10; 18, 29). The point of Genesis 9:22-23 is a little hard to grasp, but apparently there is here again a euphemism--this time for a particularly horrible act (see the commentaries and compare Habakkuk 2:15). Possibly some of these euphemisms are due to the Massoretes (see TEXT OF THE OLD TESTAMENT). The Jews objected vigorously to exposure of the body (even athletes insisting on a loin-cloth (compare 2 Maccabees 4:12, 13)), and compulsory nudity was the extreme of shame and humiliation (Isaiah 20:2-4; Lamentations 1:8; Hosea 2:3; Nahum 3:5, etc.). The relation of this attitude to Israel's high sexual morality needs no explanation.
Buroton Scott Easton
Name
Name - nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Acts 1:15; Revelation 3:4, onoma stands for "persons"; compare Numbers 26:53, 55.
I. Old Testament Word and Use. 1. General: The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES. Besides designating persons, the name also stands for fame, renown, reputation, character gained or expressed, etc. (Genesis 6:4; 2 Samuel 7:9, 23, etc.); it might be an "evil name" (Deuteronomy 22:14, 19); the "name" is also equivalent to a "people" or "nation" (which might be "blotted out," i.e. destroyed (Deuteronomy 7:24, etc.)); to speak or write "in the name" signified authority (Exodus 5:23; 1 Kings 21:8, etc.); to "call one's name" over a place or people indicated possession or ownership (2 Samuel 12:28; Amos 9:12, etc.); to act "in the name" was to represent (Deuteronomy 25:6); to be called or known "by name" indicated special individual notice (Exodus 31:2; Isaiah 43:1; Isaiah 45:3-4). Genesis 2:19-20 even displays a conception of identity between the name and the thing.
"To name" is sometimes 'amar, "to say" (1 Samuel 16:3); dabhar, "to speak" (Genesis 23:16); naqabh, "to mark out" (Numbers 1:17); qara', "to call" (Genesis 48:16; Isaiah 61:6).
2. The Divine Name: Of special interest is the usage with respect to the name of God. (For the various Divine names and their significance see GOD, NAMES OF.) He revealed Himself to Israel through Moses by a new name (which was at the same time that of the God of their fathers)--JEHOVAH (which see) (Yahweh)--the nature of which should be shown by His manifestations on their behalf (Exodus 3:13-16; Exodus 15:2-3). The "name of God was therefore not a mere word, but the whole of" the Divine manifestation, the character of God as revealed in His relations to His people and in His dealings with them (Exodus 9:16; Joshua 7:9; 9:9, etc.). The "name of Yahweh" was proclaimed to Moses on Mt. Sinai, "Yah, Yahweh, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth," etc. (Exodus 34:6); the name Yahweh (so revealed) was (Exodus 3:15) His "memorial Name" (so, often, in the American Standard Revised Version; see MEMORIAL). His sole Deity was such an important element in His name that Deuteronomy 6:4 f was termed the "Shema" (from shema`, "hear," the first word in Deuteronomy 6:4), the first article of Israelite faith, taught to all the children, written on the phylacteries, and still recited as the first act in public and private worship "twice a day by every adult male Jew." Where Yahweh is said to record His name, or to put His name in a place (or person), some special Divine manifestation is implied, making the place or person sacred to Him (Exodus 20:24; 1 Kings 8:16). His "name" was in the angel of His Presence (Exodus 23:21); what He does is "for his great name's sake," in fidelity to and vindication of His revealed character and covenant relationship (2 Chronicles 6:32; Psalms 25:11); the great things He should do would be "for a name" (Isaiah 55:13); He would give His people a new name, "an everlasting name" (Isaiah 56:5); to be "called by" the name of Yahweh is "to be his people" (2 Chronicles 7:14; Isaiah 43:7); it implies "protection," etc. (Isaiah 63:19; Jeremiah 14:8-9); to "call upon" the name of Yahweh was "to worship him" as God (Genesis 21:33; 26:25, etc.); "to confess" His name, to "acknowledge him" (1 Kings 8:33, 35); to love, trust, act in, etc., "the name," was to love, trust, etc., Yahweh Himself (Psalms 5:11; 7:17). Very frequently, especially in the Psalms and prophecies of Isaiah and Jeremiah, "the name" of God stands for "God himself"; to "forget his name" was "to depart from him" (Jeremiah 23:27); "to minister, prophesy, or speak" in His name signified Divine appointment, inspiration, authority (Jeremiah 11:21; Jeremiah 14:14-15, etc.); we have "swearing by" or "in" the name of Yahweh (Deuteronomy 6:13); to take His name "in vain" was to swear falsely (Exodus 20:7; Leviticus 19:12); we have "blessing" in His name (Deuteronomy 10:8); "cursing" (2 Kings 2:24). In Leviticus 24:11, we have the case of one who "blasphemed the Name, and cursed," the penalty for which was death by stoning (24:13-16). In later Jewish usage (compare Wisdom of Solomon 14:21) the sacred name Yahweh was not pronounced in reading the Scriptures, 'Adhonay ("my Lord") being substituted for it (the vowels belonging to 'Adhonay were written with the consonants of the Divine name), hence, the frequent term "the Lord" in the King James Version, for which the American Standard Revised Version substitutes "Yahweh."
II. New Testament Word and Use. 1. Character and Work of the Person: In the New Testament onoma has frequently also the significance of denoting the "character," or "work" of the person, e.g. Matthew 1:21, "Thou shalt call his name Jesus; for it is he that shall save," etc. (Luke 1:31; 2:21; 1:63, "His name is John"; compare the new names given to Simon, James and John; Saul's new name of "Paul"). The "name" of God has the same relation to the character of God as in the Old Testament (Matthew 6:9; "Father, glorify thy name," John 12:28); it is manifested by Christ (John 17:26; compare John 17:3); the name of Jesus, as manifesting God, takes the place of the name of Yahweh in the Old Testament (compare James 2:7 with Jeremiah 14:9, and see below); to Him is given "the name which is above every name; that in the name of Jesus every knee should bow .... and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father," Philippians 2:9-10 (compare Isaiah 45:23); "It is not the name Jesus, but the name of Jesus" (Lightfoot), i.e. the name ("Lord,") received by Jesus; we have with reference to Jesus simply "the Name" (Acts 5:41, "worthy to suffer dishonor for the Name"; James 5:14 (probable text, Westcott and Hort, The New Testament in Greek), "in the Name"; 3 John 1:7, "for the sake of the Name"); the "name of Christ" is equivalent to "Christ himself" (Matthew 10:22; 19:29); it is the same thing as "his manifestation" (John 20:31); therefore "to believe on his name" is to believe in Him as manifested in His life and work (John 1:12; 2:23); "in the name of God" means sent by God, as representing Him, with Divine authority (Matthew 21:9; 23:39); in like manner, we have "prophesying" or "preaching" in the name of Jesus (Acts 4:18; 5:28). The "name of Jesus" represented His "authority" and "power," e.g. working miracles in His name (Matthew 7:22; Mark 9:39; Acts 4:7, `by what name (or "power") have ye done this?'), and it is contrasted with casting out evil spirits by some other name or power (Acts 16:18; 19:17). The gospel, of salvation was to be preached "in his name," by His authority and as making it effectual (Luke 24:47); sinners were justified "through his name" (Acts 10:43; 1 Corinthians 6:11); sins were forgiven "for his name's sake" (1 John 2:12); men "called upon the name" of Jesus, as they had done on that of Yahweh (Acts 9:14, 21 (compare Acts 7:59); Romans 10:13-14).
"To name the name" of Christ was to belong to Him (2 Timothy 2:19); the calling of His name on the Gentiles signified their acceptance as God's people (Acts 15:17 (quoted from Amos 9:12); compare Romans 1:5); to "hold fast his name" is to be true to Him as made known (Revelation 2:13; 3:8); to be "gathered together in his name," to "do all'' things in his name," is as "acknowledging him" (Matthew 18:20; Colossians 3:17); "to baptize in" or "into the name" of Jesus Christ (Acts 2:38; 22:16, "calling on his name," contrasted with baptizing into one's own name in 1 Corinthians 13:1-13, eis) is "to call over them his name" (in the rite), as claiming them for Christ and as their acknowledgment of Him or of faith in Him--becoming His disciples; similarly, to baptize "into (eis) the name of the Father, and of the Son, and of the Holy Spirit," represents "dedication to" God as He has been revealed in Christ.
"In the name of" means "as representing" (or as being), e.g. "in the name of a prophet," of "a righteous man," or of "a disciple" (Matthew 10:41-42); to receive a little child "in Christ's name," i.e. as belonging to Him, is to receive Himself (Matthew 18:5; Mark 9:37, 41 to disciples, the Revised Version (British and American) "because ye are Christ's," margin "Greek: in name that ye are (Christ's)"; Luke 9:48; compare Matthew 18:20; Mark 13:6, "Many shall come in my name"; Luke 21:8).
2. In Relation to Prayer: The significance of the name of Jesus in relation to prayer deserves special notice. To pray in the name of Jesus, to ask anything in His name, according to His promises, "Whatsoever ye shall ask in my name, that will I do" (John 14:13; compare John 14:14; 15:16; 16:23); "Hitherto have ye asked nothing in my name: ask .... that your joy may be made full" (John 16:24), is not merely to add to our prayers (as is so often unthinkingly done): "we ask all in the name of Jesus," or "through Jesus Christ our Lord," etc., but to pray or ask as His representatives on earth, in His mission and stead, in His spirit and with His aim; it implies union with Christ and abiding in Him, He in us and we in Him. The meaning of the phrase is, "as being one with me even as I am revealed to you." Its two correlatives are "in me" (John 6:56; 14:20; 15:4 ff; John 16:33; compare 1 John 5:20), and the Pauline "in Christ" (Westcott, The Gospel according to John).
W. L. Walker
Names of God
Names of God - See GOD, NAMES OF.
Names, Proper
Names, Proper - I. THE FORM OF HEBREW NAMES
1. Various Types
2. Vocalization
3. Transposition of Parts
4. Methods of Abbreviation
II. THE RANGE OF PROPER NAMES
1. Personal Names
(1) Not Exclusively Descriptive
(2) Drawn from a Wide Field
(3) Influences Leading to Choice
(4) Popularity of Names: Hard to Determine
2. Geographical Names
III. CHARACTERISTICS OF BIBLICAL REFERENCES
1. Derivation of Names Manifest
2. The Narrator's Only Concern
3. Allusions Linked with Names
I. The Form of Hebrew Names. 1. Various Types: The Hebrew proper name consists of a single word, a phrase, or a sentence. (1) Where the name is a single word, other than a verb, it may be (a) a common noun, concrete, as Barak, "lightning," Tola, "crimson worm," Elon, "oak," Achsah, "anklet," Deborah, "bee"; or abstract, as Uzzah, "strength," Manoah, "rest," Hannah, "grace"; or either abstract or concrete, as Zebul, "habitation"; (b) a participle, as Saul, "asked," Zeruiah, "cleft"; (c) an adjective, as Ikkesh, "perverse," Maharai, "impetuous," Shimei, "famous"; or (d) a word that may be either an adjective or an abstract noun according to circumstances. Such are formations after the norm of qaTTul, as shammua`, which are generally adjectives; and formations by means of the ending -am or -on, as Adullam, Zalmon, Gideon, or, with the rejection of the final -n, Shilo(h) and Solomo(n). (2) The name may be a phrase, consisting of (a) two nouns, as Penuel, "face of God," Samuel, "name of God," Ish-bosheth, "man of shame"; or (b) an adjective and a noun, as Jedidiah, "beloved of Yahweh" ; or (c) a preposition and one or more nouns, as Besodeiah, "in the intimacy of Yahweh" (Nehemiah 3:6).
When the name is a sentence, the predicate may be (a) a noun, the copula being implied, as Abijah, "Yah is a father," Eliab, "God is a father," Elimelech, "God is king"; or (b) an adjective, as Tobijah, "Yah is good" (Zechariah 6:10); or (c) a participle, as Obed-edom, "Edom is serving"; or (d) a finite verb. This last type exhibits five or six varieties: the subject stands before a perfect, as Jonathan, "Yahweh hath given," Jehoshaphat, "Yahweh hath judged," Eleazar, "God hath helped," Elkanah, "God hath formed"; or before an imperfect, as Eliahba, "God hideth Himself"; or the subject comes after a perfect, as Benaiah, "Yahweh hath built," Shephatiah, "Yahweh hath judged," Asahel, "God hath made; or after an imperfect, as Jezreel, "God doth sow." Very often the subject is the pronoun included or implied in the verbal form, as Nathan, "he hath given," Hillel, "he hath praised," Jair, "he enlighteneth," Jephthah, "he openeth." Occasionally the predicate contains an object of the verb, as Shealtiel, "I have asked God" (Ezra 3:2), or a prepositional phrase, as Hephzibah, "my delight is in her" (2 Kings 21:1). The sentence-name is usually a declaration, but it may be an exhortation or a prayer, as Jerub-baal, "let Baal strive," and Hoshea, "save!" (Numbers 13:16), or it may be a question, as Micaiah, "who is like Yahweh?" All of the foregoing illustrations have been taken from the Books of Judges and Samuel, unless otherwise noted.
2. Vocalization: The proper name is treated as one word, whether on analysis it consists of a single word, a phrase, or a sentence; and as such it is subject to the laws of accent and quantity which govern the Hebrew word. (1) A common noun used as a name undergoes the variations of pronunciation due to the custom of lengthening a short vowel in pause and to the laws which control the aspiration of certain labials, linguals, and palatals. Thus, the name Perez, "breach," which appears also as Pharez in the King James Version of the Old Testament, occurs in the Hebrew text in the four forms perets, parets, pherets and pharets (Ruth 4:18; Nehemiah 11:4, 6). (2) In a name consisting of a phrase the normal advance of the accent as usual causes the loss of a pretonic vowel, as is indicated by the suspended letter in Jedidiah, "beloved of Yahweh"; requires a short vowel in a closed unaccented syllable, as in Mahalal'el, "praise of God"; allows contraction, as in Beth-el, "house of God"; and occasions the return of a segholate noun to its primitive form, as in Abdiel, "servant of God," where the vowel i is an archaism which has lingered in compound names, but has generally disappeared elsewhere in speech. (3) Names which consist of a sentence are also accented as one word, and the pronunciation is modified accordingly. The synonyms Eliam and Ammiel, "God is a kinsman," not only exhibit the common archaism in the retention of the vowel i, but the name Eliam also shows the characteristic lengthening of the vowel in the final accented syllable, so common in nouns. The four forms Eliphelet, Eliphalet, Elpelet and Elpalet, meaning "God is deliverance," represent the variations of the Hebrew due to the causes already mentioned (1 Chronicles 3:8; 5, 7; see the King James Version and the Revised Version (British and American)). The requirements regarding the ellsion and the quantity and quality of vowels, on the shifting of the accent, are also regularly met by the various types of sentence-names in which the predicate is a verb Thus, the personal names 'elishama` and 'elnathan (subject followed by verb in the perfect); 'elyaqim, 'elyahba', and yehoyakhin (subject and imperfect); gedhalyah, yekholyahu, barakh'el, in which the first vowel is protected by the implied reduplication of the Piel species, benayah, `asah'el, and `asah-'el, `asi'el, chazah'el and chaza'-el and pedhah'el (perfect and subject); yigdalyahu, yibhneyah, ya`asi'el, yachdi'el, yehallel'el, yesimi'el (imperfect and subject); yerubba`al and yashobh`am (jussive and subject; u in sharpened, and o in closed, syllable; in Jashobeam the first long vowel is retained by a secondary accent, marked by metheg); nathan and yiphtach, i.e. Jephthah. Ibneiah shows the customary apocopation of the imperfect of Lamedh-he verbs; and the names Benaiah to Pedahel show the methods of combining the perfect of such verbs with a following element. The short vowel of the final closed syllable of the imperfect is elided, if the final consonant is permitted to begin the syllable of the next element of the name, as in Jezreel, Jekabzeel, Jerahmeel, Ezekiel, Jehizkiah (see the Hebrew form of these names); but it is not elided in Ishmael, although the consonant is attached to the following syllable; and elision is avoided, as in Jiphthah-el, by keeping the ultimate and penultimate syllables distinct. Jehucal, a Hophal imperfect, is peculiar in not lengthening the vowel in the accented final syllable, when the verb is used as a personal name.
3. Transposition of Parts: When the name was a sentence in Hebrew, its constituent parts could be transposed without changing the meaning. Thus the father of Bathsheba was called Ammiel, "a kinsman is God," and Eliam, "God is a kinsman" (2 Samuel 11:3; 1 Chronicles 3:5); and similarly, in letters written from Palestine to the king of Egypt in the 14th century BC, Ilimilki is also called Milkili, the name in either form signifying "God is king." Ahaziah, king of Judah, is called Jehoahaz (compare 2 Chronicles 21:17 with 2 Chronicles 22:1), a legitimate transposition of the verb and subject, and meaning in each case, "Yahweh hath laid hold."
Not only did transposition take place, but the substitution of a cognate root and even the use of a different part of the verb also occurred. Thus King Jehoiachin (2 Kings 24:6; Jeremiah 52:31) was known also as Jeconiah (Jeremiah 24:1; 28:4) and Coniah (Jeremiah 22:24, 28; 37:1). The two names Jehoiachin and Jeconiah have exactly the same meaning, "Yahweh doth establish"; and Coniah is a synonym, "the establishing of Yahweh." The Divine name which begins Jehoiachin is transferred to the end in Jeconiah and Coniah; and the Hiphil imperfect of the verb kun, which is seen in Jehoiachin, has been replaced by the Qal imperfect of the verb kanan in Jeconiah, and by the construct infinitive of the same species in Coniah. Parallel cases occur in Assyrian and Babylonian literature, among which the two forms of the king's name, Zamama-shum-iddina and Zamama-nadin-shum, exhibit both the transposition of constituent parts and an interchange of preterite and participle.
4. Methods of Abbreviation: Twin forms like Abiner and Abner, Abishalom and Absalom, Elizaphan and Elzaphan, are not the full name and its abbreviation by syncopation, but are merely two variant, equally legitimate, modes of combining the constituent parts. The common methods of shortening were: (1) contraction by the rejection of a weak consonant or the apocopation of a final unaccented vowel, notably illustrated by the divine name ©~yeho-] at the beginning and -yahu at the end of proper names: hence, Jehoash became Joash (2 Kings 12:1, 19), and Amaziahu became Amaziah (2 Kings 14:1 Hebrew text, and 2 Kings 8:1-29); (2) abbreviation of composite geographical names by the omission of the generic noun or its equivalent: Jerusalem, which to the Hebrews meant "foundation of peace," was shortened to Salem, "peace" (Psalms 76:2); Kiriath-baal, "city of Baal" (Joshua 15:60), to Baal or Baalah (Joshua 15:9-10; compare 2 Samuel 6:2); Beeshterah, "house or temple of Astarte," to Ashtaroth; Beth-lebaoth, "house of lionesses," to Lebaoth; Beth-azmaveth to Azmaveth; Beth-rehob to Rehob; Beth-bamoth to Bamoth (M S, l. 27, with Numbers 21:19); Beth-baal-meon to Baal-meon (Numbers 32:38; Joshua 13:17); the same custom existed among the Moabites who spoke of this town indifferently as Beth-baal-meon and Baal-meon (M S, ll.9, 30); (3) abbreviation by the omission of the divine name: thus the name of the idolater Micaiah, which means, "who is like Yahweh?" (Judges 17:1, 4 (Hebrew)), was shortened to Micah, "who is like?" (Judges 17:5, 8); and similarly in the case of three other men, namely the prophet (Micaiah, Jeremiah 26:18 the English Revised Version, and Micah, Micah 1:1), the Levite musician (Nehemiah 12:35 with Nehemiah 11:17, 22), and the father of Abdon (2 Kings 22:12 with 2 Chronicles 34:20).
The king of Judah, Yauhazi, as he was known to the Assyrians, i.e. Jehoahaz, "Yahweh hath laid hold," is called simply Ahaz, "he hath laid hold," in the Hebrew records. The town of Jabneel, "God doth cause to be built," was shortened to Jabneh, "he doth cause to be built" (Joshua 15:11; 2 Chronicles 26:6; compare 1 Maccabees 4:15); Paltiel, "deliverance of God," was curtailed to Palti, "deliverance" (1 Samuel 25:44; 2 Samuel 3:15); Abijah, "Yahweh is father," to Abi (2 Chronicles 29:1 with 2 Kings 18:2); and Bamoth-baal, "high places of Baal," to Bamoth (Joshua 13:17 with Numbers 21:19). Abdi, Othni, Uzzi, and not a few other similar names, probably represent curtailment of this sort. The omission of the Divine title has parallels in Assyrian and Babylonian literature: thus Nabu-nadin-ziri and Nabu-shum-ukin were called Nadinu and Shum-ukin respectively (Dynastic Tablet number 2, col. iv, 4, 5, with Babylonian Chron., col. i, 13, 16).
(4) Abbreviation by the elision of the initial consonant, yet so that the remainder is a synonymous name of complete grammatical form. The name of King Hezekiah was written by the Hebrews both yechizchiyah, "Yahweh doth strengthen," and chizchiyah, "Yahweh is strength." The two forms interchange many times in 2 Chronicles 29:1-36 through 2 Chronicles 33:1-25. Similarly, Jeconiah was shortened to Coniah, as has already been noticed; the name of the town Jekabzeel, "God bringeth together," to Kabzeel, "God's bringing together" (Nehemiah 11:25 with Joshua 15:21; 2 Samuel 23:20); Meshelemiah, "Yahweh is recompensing," to Shelemiah, "Yahweh's recompensing" (1 Chronicles 26:1-2 with 1 Chronicles 26:14); Meshullam, "recompensed," to Shallum, "recompensed" (1 Chronicles 9:11; Nehemiah 11:11 with 1 Chronicles 6:12; Ezra 7:2).
II. The Range of Proper Names. 1. Personal Names: (1) Not Exclusively Descriptive. Simonis in his Onomasticum, published in 1741, and Gesenius in his Thesaurus, issued during the years from 1835 to 1853, endeavored to interpret the proper names as though they were ordinarily intended to characterize the person who bore them. Embarrassed by theory, Gesenius translated Malchiel by "rex Dei, h. e. a Deo constitutus"; and Simonis translated Malchi-shua by "regis auxilium, i.e. auxilium s. salus regi patri praestita"; Ammizabad was rendered by Gesenius "famulus largitoris, h.e. Jehovae," and by Simonis "populum (i.e. copiosissimam liberorum turbam) donavit"; Gesenius translated Gedaliah "quem Jehova educavit vel roboravit," Zerahiah "cui Jehova ortum dedit," Jehozadak "quem Jehova justum fecit," and Joel "cui Jehova est deus, i.e. cultor Jehovae"; but Simonis rendered Joel by "Jehoua (eat) Deus .... vel (cui) Jehoua Deus (eat)." Now Malchiel means "God is king," Malchi-shua "the king, i.e. God, is salvation" (compare Joshua), Ammizabad "the Kinsman hath endowed," Gedaliah "Yah is great," Zerahiah "Yahweh hath risen in splendor," Jehozadak "Yahweh is righteous," and Joel, if a compound name, "Yah is God." A moment's reflection makes clear that these names do not describe the persons who bear them, but in every case speak of God. They emphasize the important facts that personal names might be, and often were, memorial and doctrinal, and that personal names were a part of the ordinary speech of the people, full of meaning and intelligible to all, subject to the phonetic laws of the Hebrews, and obedient to the rules of grammar.
(2) Drawn from a Wide Field. Parents named their children, and contemporaries dubbed people, from physical and spiritual traits, whether a beauty or a blemish; thus Hophni, "pertaining to the fist," Japhia, "gleaming," Ikkesh, "perverse," Ira, "watchful," Gareb, "rough-skinned," and Hiddai, "joyful." Children were called by the names of natural objects, as Peninnah, "coral," Rimmon, "pomegranate," Tamar, "palm tree," Nahash, "serpent," Eglah, "heifer," Aiah, "bird of prey," and Laish, "lion"; or after kinsfolk or remoter members of the clan, as Absalom's daughter Tamar bore the name of her father's beautiful sister, and as the priest Phinehas took his strange name from the noted Phinehas, who belonged to the same father's house in earlier days. Or the name given to the child furnished a memorial of events in the national history, like Ichabod, "the glory is not" (1 Samuel 4:21), and probably Obed-edom, "Edom is serving" (compare 1 Samuel 14:47; 21:7); or it told of circumstances attending the child's birth, as Saul, "asked," and Elishama, "God hath heard"; or it embodied an article of the parent's creed, as Joab and Abijah, "Yah is a father," Joel, "Yah is God"; or it expressed a hope concerning the child or bore witness to a prophecy, as Jedidiah, "beloved of Yahweh," and Solomon, "peaceable" (2 Samuel 12:25; 1 Chronicles 22:9). Sometimes the name of the tribe or race to which a man belonged became his popular designation, as Cushi, "Cushite." All of these examples have been cited from the records of one period of Israel's history, the times of Samuel and David.
(3) Influences Leading to Choice. The people in general gathered names for their children freely from all parts of this wide field, but in certain circles influences were at work which tended to restrict the choice to a smaller area. These influences were religious: (a) In homes of piety conscious nearness to God on the part of the parents naturally prompted them to bestow religious names upon their children. The name may be without distinct religious mark in its form and meaning, as Ephraim, "double fruitfulness," Manasseh, "making to forget," and yet have been given in acknowledgment of God's grace and be a constant reminder of His goodness (Genesis 41:51-52); or the name may be religious in form, as Shemaiah, "Yah hath heard," and publicly testify to the parents' gratitude to God. (5) The covenant relation, which Yahweh entered into with Israel, made the name Yahweh, and that aspect of God's character which is denoted by this name, peculiarly precious to the people of God, and thenceforth the word Yahweh became a favorite element in the personal names of the Israelites, though not, of course, to the exclusion of the great name El, "God." (c) Among the kings in the line of David, the consciousness of their formal adoption by Yahweh to be His vicegerents on the throne of Israel (2 Samuel 7:1-29; Psalms 2:1-12) found expression in the royal names. Yahweh, the God of Israel, was acknowledged in the personal name Abijah, borne by the son and successor of Rehoboam. But his was an isolated case, unless the name Asa is an abbreviated form. But with Jehoshaphat, Abijah's grandson, early in the 9th century, the custom became established. Henceforth it was conventional for the king of Judah to have for his name a sentence with Yahweh as its subject. The only exceptions among the 16 successors of Asa on the throne were Manasseh and his son Amon, both of whom were notoriously apostate from Yahweh. The full name of Ahaz was Jehoahaz. Josiah's son Shallum as king was known as Jehoahaz; and his brother Eliakim, when placed on the throne by Pharaoh-necoh, was given the name Jehoiakim. (d) Akin to the influence exerted by the relation of the kings to the God of Israel, and manifesting almost equal power contemporaneously with it, was the influence of official connection with the sanctuary, either as priests or as subordinate ministers, and it frequently led to the choice of an ecclesiastical name containing the word God or Yahweh. During the five centuries and a half, beginning near the close of Solomon's reign and extending to the end of Nehemiah's administration, 22 high priests held office, so far as their names have been preserved in the records. Of these pontiffs 17 bear names which are sentences with Yahweh as subject, and another is a sentence with El as subject. The materials for investigation along this line are not complete, as they are in the case of the kings, and ratios derived from them are apt to be erroneous; but evidently the priests of Yahweh's temple at Jerusalem not only recognized the appropriateness for themselves and their families of names possessing a general religious character, but came to favor such as expressly mentioned God, especially those which mentioned God by His name of Yahweh.
(4) Popularity of Names: Hard to Determine. Until abundant data come to light for all periods of the history, it is precarious to attempt to determine the relative popularity of the various kinds and types of names in any one generation, or to compare period with period with respect to the use or neglect of a particular class of names. For, first, in no period are the names which have been transmitted by the Hebrew records many as compared with the thousands in use at the time; and, secondly, the records deal with the historical event which was conspicuous at the moment, and rarely mention persons other than the actors in this event.
At one time men and women from the middle class of society are asserting themselves in the national life, and the personal names current in the families of farmers, shopkeepers and soldiers obtain place in the annals; at another time, when the activities of the court are of paramount importance, it is mainly names that were current in official circles which are chronicled; at yet another period, when matters of the national worship engaged the attention of the state, ecclesiastics and laymen from pious families, whose names were quite likely to have a religious meaning, receive mention. Very few names outside of the particular circle concerned are preserved in the records. It is unwarranted, therefore, to draw inferences regarding the relative use of particular names, secular names, for instance, at different periods of the history of Israel, by comparing the number of these names found in a record of political uprisings in the army with the number of similar names in the narrative of an episode which occurred at a later date and in which only priests took part. It is comparing things that differ. It is comparing the number of certain names current in military circles with the number of the same names among ecclesiastics, in order to learn whether these names were more common among the people as a whole in the one period than in the other.
2. Geographical Names: The brine of its waters led the ancient Hebrews to call the Dead Sea the Salt Sea. Bethesda, "house of mercy," received its name from the belief in the healing virtue of its waters; Lebanon, "white," from the snows that cover its crest; Sidon on the Mediterranean Sea and Bethsaida on the Sea of Galilee, from their fisheries; Tyre, from the great rock in the sea on which it was built; the valley of Elah, from the terebinth tree; Luz, from the almond tree; Shittim, from the acacia groves on the eastern terrace of the Jordan valley; and Jericho, from the fragrance of its palms and balsams. The "crags of the wild goats" and En-gedi, "kid spring" (1 Samuel 24:1-2), were in a desolate, rocky region where the wild goats had their home; Aijalon signifies "place of harts," and Etam denotes a "place of beasts and birds of prey." The hopes of a people and pride in their town were expressed in names like Joppa, "beauty," Tirzah, "pleasantness," Janoah, "rest," Shiloh, "tranquillity," and Salem, "peace." The resemblance of the Sea of Galilee in shape to a harp secured for it its ancient name of Chinnereth. Poetic imagination saw in majestic Mt. Hermon likeness to a soldier's breastplate, and forthwith the mountain was called Serion and Senir. The sanctuary of a deity might give name to a town, hence, Beth-dagon, Beth-anath, and Ashtaroth. Sometimes the name of a place commemorated a victory, as rock Oreb, rock Zeeb, and Eben-ezer (Judges 7:25; 1 Samuel 7:12); or enshrined a religious transaction or experience, Beth-el and Beracah (Genesis 28:17-19; 2 Chronicles 20:26); or told of a migration, as when colonists gave the name of their native town to their new settlement (Judges 1:23-26). Often the name of the founder or other famous inhabitant became attached to a town, and that for various reasons. It was often necessary to distinguish places of the same name from each other by this method; thus certain of the towns called Gibeah became Gibeath-saul and Gibeath-phinehas. The Jebusite stronghold captured by David was named by him the city of David, and was known by this name, as a quarter of Jerusalem, for many generations (2 Samuel 5:9; 2 Kings 16:20). The practice was common among the Semitic contemporaries of Israel, as is illustrated by Dur-sharruken, "Sargonsburg," and Kar-shalmanasharidu, "Shalmaneser's fortress." A town might also be named after the tribe which inhabited it or after the ancestor of the tribe, as Dan (Judges 18:29), and possibly under not a few geographical designations a tribal name is hidden, even when the fact has escaped record and is not revealed by the form of the name. In an inquiry after the origin of a geographical designation the first consideration is due to the causes known to be ordinarily at work in giving rise to names of the same aspect as the one under scrutiny; and only when they fail to yield a suitable explanation are less obvious causes worthy of serious attention.
III. Characteristics of Biblical References. 1. Derivation of Names Manifest: As a rule, Semitic words clearly reveal their origin and structure. The Semite might, indeed, err with respect to the particular meaning intended, where a word was current in several significations. Thus, the vale of bakha', mentioned in Psalms 84:7 (Eng. 6), is open to two interpretations: namely, "valley of Baca," so called from the balsam trees in it, and "valley of weeping," as the versions render the unusual form, regarding it as equivalent to a similar word meaning "weeping." The plural bekha'im, "mulberry or balsam trees" (2 Samuel 5:23, 14), was understood by Josephus to denote a grove known by the name Weepers (Ant., VII, iv, 1; compare Septuagint). In those rare cases where several derivations were possible, the Israelite may not always have known which thought was intended to be embodied in the name which he heard. But he discerned the alternative possibilities; and a parent, in bestowing a name ambiguous in its derivation, might be deliberately taking advantage of its power to be the vehicle for the suggestion and expression of two thoughts (Genesis 30:23-24; Joseph being derivable from both yacaph and 'acaph).
2. The Narrator's Only Concern: That the object of the Biblical writer was not to make known the derivation of the proper names is clear from cases like Esek, Rehoboth and Ishmael (Genesis 16:11; 20, 22): Isaac called the name of the well, Contention, because the herdsmen of Gerar "contended" with him; another well he called Broad Places (roomy places), because Yahweh had "made room" for him; and Hagar was directed to name the son that she was about to bear "God doth hear," because Yahweh had "heard" her affliction. The narrator's purpose was not to declare that the Hebrew word for contention, 'eceq, is derived from the Hebrew verb for "contend," 'acaq, and that the name "God doth hear," yishma`'el, signifies God doth hear, yishma` 'el. These derivations and meanings were plain. The purpose was to state the circumstances which led to the choice of the name. There are instances also where no part of the name reappears in the words that state the reason for the use of the name. For example, the name Maher-shalal-hash-baz is not explained by citing the words which compose it. One noun of the composite name appears, indeed, in the exposition of the meaning, but accidentally as it were, and without prominence or significance of position (Isaiah 8:3-4). Samuel is a notable example of this method. Hannah called his name Samuel, saying, `Because of Yahweh, I asked him' (1 Samuel 1:20). Simonis, Ewald and Nestle derive the name from shemua`'el, "heard of God." This etymology would fully satisfy the reason given for the mother's choice of the name; but the suggested derivation is far-fetched, for it is not customary for a Hebrew word to lose the strong guttural `ayin (`). The guttural was not lost, but was distinctly heard, in Ishmael, where there is the same concurrence of sounds as in shemua`'el. Qimchi, on the other hand, suggested that Samuel is a contraction of sha'ul me'el, "asked of God"; and Ewald asserts that this origin is theory of the narrator (Lehrbuch der hebraischen Sprache, 275, note 3). This is incredible. Such a contraction is "alien to the genius of the Hebrew language'' (Driver, Text of Samuel, 13), and the absence of the two Hebrew consonants 'aleph (') and lamedh (l) before the letter "m" in the midst of the name Samuel would of itself prevent the Semite from imagining such an etymology. The derivation and meaning of Samuel were not obscure. The type was common, and was especially familiar by reason of the name Peniel, "face of God" (Genesis 32:30 f). Samuel means "name of God" (Gesenius). As Jacob, upon his return from Paddan-aram, in fulfillment of his vow erected an altar at Beth-el as a memorial of God's bestowal of the promised blessings and named the place thus consecrated "The God of Beth-el" (Genesis 35:1, 3, 7), so Hannah having by vow dedicated to Yahweh the son for whose birth she was praying, now that her prayer has been answered and the son given, calls him "The name of God" in commemoration of the Giver. The Biblical narrator states the motive which led the mother to choose the name Samuel for her child. In this explanation no part of the name is used. Moreover, the slight assonance between shemu'el and she'iltiw in 1 Samuel 1:20 was unsought, for these words are separated in the Hebrew text, and the emphasis is placed on the gift's being "from Yahweh." The history of the discussion concerning this name shows how far astray criticism has been led by the false theory that the purpose of the narrator was to analyze the name and declare its derivation.
Reuben affords evidence to the same effect. The name was known to the early Hebrews in this form exclusively. It is attested by their most ancient literature (Genesis 29:32; 30:14; Judges 5:15-16), by the entire Old Testament, by the Greek translation (Codex Alexandrinus, Codex Vaticanus, and Lucian), by the Targums, and by the New Testament (Revelation 7:5). Yet in the 1st century Josephus, adding a Greek termination, wrote Roubelos; and later the Syriac version gave the name as Rubil, and the Ethiopic version as Robel and Rubel. The late variation is reasonably explained as a softening of the pronunciation, which had come into vogue in certain circles. The liquids, or, to speak particularly regarding Reuben, the liquids n and l, sometimes interchanged, giving rise to two forms for a word in the same language or in kindred languages (Gesenius, Thesaurus, 727; Wright, Comp. Grammar, 67; Zimmern,. Vergleichende Grammatik, section 11a). Notwithstanding the evidence furnished by the literature, preference has been given to Reubel as the original form on the ground that "the only plausible explanation of the etymology" given in Genesis 29:32 "is that it is based on the form" Re'ubel = Re'u ba`al (Skinner, Genesis, 386). An exhibition of the etymology was needless, however, and was not the end which the writer had in view. His purpose was to state the occasion for bestowing this particular name upon the child; and in stating it he does full justice to the clear meaning of the good, simple Hebrew of the name Reuben. The name signifies either "vision of a son" or "Behold ye, a son!" In either case the emphatic word is "son." As Hannah, taunted on account of her barrenness, besought God to look on her affliction and give her a man-child (1 Samuel 1:11), so Leah, using the same words, speaking of the same mercy already shown her, and with the same thought in mind, exclaimed: "Yahweh hath looked upon my affliction; for now my husband will love me," and she called the name of her son "Look ye! It's a son" (or, "vision of a son "). A male child was to her a proof of God's regard for her misery, and a guaranty of the future love of her husband for her. Moreover, the name kept the thought constantly before the mind of her husband. Gesenius remarks that Reuben means "properly, `See ye, a son!' but the sacred writer in Genesis 29:32 explains it as for ra'-ah (ra'uy) be`onyi, `provided in my affliction' " (Lexicon, Thesaurus). This curious specimen of criticism may be regarded as the reductio ad absurdum of the hypothesis that the Hebrew writers intend to give the derivation of the proper names. The result of endeavoring to force the words of the explanation into an intentional etymology compels the assumption that the Hebrew writer misunderstood one of the simplest phrases of his own language and proposed a contraction impossible in itself and utterly foreign to the principles which underlie Hebrew speech.
3. Allusions Linked with Names: Allusions to proper names are made for the purpose of stating the reason for the bestowal of the name, of pointing out a coincidence between the name and the character or experience of its bearer, or of attaching a prophecy; and it is common to link the allusion with the name by employing the root that underlies the name, or a cognate
root, or some other word that resembles the name in sound: (1) Statement of the reason for the choice of the name: In the case of Simeon, the root of the name is used (Genesis 29:33). Words of this type (with the termination on) are formed from nouns and verbs, and have the force of adjectives, diminutives, or abstract nouns, and are sometimes used as concrete nouns (Stade, Lehrbuch der hebraischen Grammatik, section 296). The Israelite at once recognized the root and formation of the name Simeon, which was a favorite with the Hebrews, and he knew that it could express the abstract idea of hearing. In Genesis 29:33 the narrator is not seeking to impart etymological information; but it is clear that he discerned the derivation when he gave the reason for the choice of this particular name for Leah's second son: "(Leah) said, Because Yahweh hath heard that I am hated, he hath therefore given me this son also: and she called his name Simeon." The root of the name is used as a verb in the statement of the motive. It was convenient and natural to do so, since the verb shama` was the proper word to express the idea and was one of the most common words in the language. There would be no reason to suppose that identity with the root of the name was intentional, except that care is taken by the narrator in the case of the other sons of Jacob to maintain a similar correspondence. Accordingly, that form of paronomasia is employed where a word is used that is one with the name in derivation, but differs from the name in form and grammatically is a different part of speech.
In the case of Cain a cognate root is used. The name is a segholate noun from the root qun, which means "to form," and then specifically to form at the anvil. Cain may accordingly be an abstract noun and denote formation, or a concrete noun denoting a forged weapon, or the agent in the work, namely a smith. In stating the reason for giving this name to the child, it was not feasible to use the verb qun, because of the technical meaning which had become attached to it. To avoid misunderstanding the cognate verb qanah is employed, which has radically the same significance, but is without the technical implications (Genesis 4:1). The result is that kind of paronomasia which exists between words of similar sound and cognate origin, but difference of meaning.
In the case of Noah a root unrelated to the name in origin, but containing a similar sound, is used. The Biblical narrator does not state whether the name Noah is the transliteration of a foreign word or is its translation into Hebrew; he merely declares that as given it expressed the father's hope that through this child men were to have relief from the ancient curse upon the ground. If the name is Hebrew, its root may be nuach, "rest." At any rate it promptly suggested to the ear of the Hebrew the idea of rest. But the verb nuach, is used in Hebrew, as is the corresponding verb "rest" in English, to express the two ideas of relief and cessation. Lamech did not mean that his son would cause men to cease from work, but that he would secure for them restful relief from toil due to God's curse on account of sin (Genesis 5:29, with a reference to Genesis 3:17-19). The writer does not use the ambiguous word. To avoid ambiguity, yet with a view to preserving assonance with Noah, he employs the verb nacham, which has as one of its meanings the sense of comfort and relief.
(2) The indication of a coincidence between the character or experience of a person and his name: Naomi, returning to her home bereaved and in poverty, saw the contrast between her present condition and her name; and she played upon her name by using a word of opposite meaning, saying: `Call me not Pleasant, call me Bitter; for the Almighty hath dealt very bitterly with me' (Ruth 1:20). In whatever sense Nabal's name may have been bestowed upon him originally, at any rate his wife saw the correspondence between his name in its ordinary meaning and his conduct toward David, and she played upon it, saying: `Fool is his name, and folly is with him' (1 Samuel 25:25). Likewise the agreement between Jacob's character and a meaning that his name has in Hebrew was seen, and called forth the bitter word-play: `Is he not rightly named "He supplants"? for he hath supplanted me these two times' (Genesis 27:36). Isaac, so far as the formation is concerned, may be an abstract noun meaning "laughter," or a concrete noun, "laughing one," or a verb in the imperfect, "he laughs" or "one laughs" (compare Stade, Lehrbuch der hebraischen Grammatik, section 259a). Whichever specific meaning may have been in the mind of Abraham when he gave the name to his son, yet by reason of its ever speaking of laughter the name was a constant reminder to the parents of the laughter of unbelief with which they had listened to the promise of his birth (Genesis 17:17; 18:12). But in due time the child of promise has been born. His name, as determined upon, is Isaac. This Sarah knows (Genesis 17:19; 21:3). Accordingly, theme with which she greets his advent is laid in her mouth. She plays (puns) upon the name Isaac, using the root of the word in various forms, first as a noun and then as a verb, and giving to the verb a new subject and to the thought a new turn. Instead of the laughter of unbelief, with which the promise was received, `God,' she says, `hath prepared for me laughter (of joy), everyone that heareth (of the event) will laugh (with joy) for me' (Genesis 21:6; compare Psalms 126:2).
(3) Attachment of a prophecy to a name: Paronomasia in all of its forms is used for this purpose. A meaning of the name, or a sound heard in it, or a contrast suggested by it may be played upon. In these several ways the prophet Micah plays upon successive names in one paragraph (Micah 1:10-15). In answer to Abraham's prayer in behalf of Ishmael, a promise is given concerning the lad, which is introduced by a play upon his name: `As for the boy (named) "God heareth," I have heard thee' (Genesis 17:18, 20). To Gad a prophecy is attached in Genesis 49:19. Two cognate roots are employed: gadhadh, which underlies the word rendered troop or marauding band, and gudh, which means "to press." In the use not only of the root of the name Gad, but of a different root also that is similar in sound, it is evident that the purpose is simply to play upon the name. The brief oracle is uttered almost exclusively by means of variations in the vocalization of the two roots, producing one of the most successful word-plays in Hebrew literature.
Judah is a noun corresponding to the Hophal imperfect, and means "thing being praised," "object of praise." In bestowing this name upon her child the mother signified that Yahweh was the object of her praise; for she said: "Now will I praise Yahweh" (Genesis 29:35). In Genesis 49:8 a prophecy is spoken concerning Judah. The same etymology and meaning are recognized as before, but the application is different. The birth of Judah had made God an object of praise, the great deeds of the tribe of Judah were destined to make that tribe an object of praise. To quote the oracle: `"Object of praise," thee shall thy brothers praise.' In this difference of reference and in the repetition of the significant word consists the play upon the name.
Dan is played upon in much the same way. The name may be a participle, used as a noun, and be rendered "judge"; but it probably belongs to that numerous class in which the names are verbs in the perfect, and signifies, "he hath judged." His adoptive mother had called his name Dan, because God had heard her complaint and decided the cause in her favor (Genesis 30:6). In attaching the prophecy, the name is played upon by changing the subject, and, in order to refer to the future, by substituting the imperfect for the perfect of the verb.: `"He hath judged" shall judge his people, as one of the tribes of Israel' (Genesis 49:16).
John D. Davis
Nanaea
Nanaea - na-ne'-a (Nanaia; the King James Version Nanea): A female deity worshipped by the Assyrians, Babylonians and Persians and other Asiatic peoples, the Nana or Nanai of the Babylonians, known as "the lady of Babylon." The name means "the undefiled," and probably represented originally the productive powers of Nature (genetrix), and as such was the companion of the sun-god. She was identified with Ishtar in Assyria and Ashtoreth in Phoenicia, by the Greeks as Aphrodite (Clement of Alexandria Protr., 19), but sometimes as Artemis the huntress (Paus. iii.16,8; Plut. Artax. xxvii). Strabo (xv. 733) identifies her with Anaitis (=Anahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions, Tanata, Anta (Egyptian). In 2 Maccabees 1:13 ff, a fictitious account is given of the death of Antiochus Epiphanes, in a temple of Nanaea in Persia, by the treachery of Nanaea's priests. The public treasury was often placed in Nanaea's temple; this, Epiphanes was anxious to secure under the pretext of marrying the goddess and receiving the money as dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his state and then cut off their heads. But 1 Maccabees 1 ff, which is more reliable, gives a different account of the death of Epiphanes after an attempt to rob a rich temple in Elymais. The account of 2 Maccabees 1:13 ff must be mere legend, as far as Epiphanes is concerned, but may have been suggested or colored by the story of the death of Antiochus the Great, who met his death while plundering a temple of Belus near Elymais (Strabo xvi.l.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2 Maccabees 1:13 ff may be identified with that of Artemis (Polyb. xxxi.11; Josephus, Ant, XII, ix, 1) or Aphrodite (Appian, Syriac. 66; Rawlinson, Speaker's Comm.).
S. Angus
Naomi
Naomi - na'-o-mi, na-o'-mi, na-o'-mi (no`omi, probably = "pleasantness"; Septuagint. Codex Vaticanus Noemein; Codex Alexandrinus Noemmei(n)): Wife of Elimelech and mother-in-law of Ruth (Ruth 1:2 through 4:17). She went with her husband to the land of Moab, and after his death returned to Bethlehem. When greeted on her return, she told the women of the town to call her, not no`omi ("pleasantness"), but marah ("bitterness"), "for," she said, "the Almighty hath dealt very bitterly with me." She advised Ruth in her dealings with Boaz, and afterward nursed their child.ith Anaitis (=Anahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions, Tanata, Anta (Egyptian). In 2 Maccabees 1:13 ff, a fictitious account is given of the death of Antiochus Epiphanes, in a temple of Nanaea in Persia, by the treachery of Nanaea's priests. The public treasury was often placed in Nanaea's temple; this, Epiphanes was anxious to secure under the pretext of marrying the goddess and receiving the money as dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his state and then cut off their heads. But 1 Maccabees 1 ff, which is more reliable, gives a different account of the death of Epiphanes after an attempt to rob a rich temple in Elymais. The account of 2 Maccabees 1:13 ff must be mere legend, as far as Epiphanes is concerned, but may have been suggested or colored by the story of the death of Antiochus the Great, who met his death while plundering a temple of Belus near Elymais (Strabo xvi.l.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2 Maccabees 1:13 ff may be identified with that of Artemis (Polyb. xxxi.11; Josephus, Ant, XII, ix, 1) or Aphrodite (Appian, Syriac. 66; Rawlinson, Speaker's Comm.).
The name may mean "my joy," "my bliss," but is perhaps better explained according to the traditional interpretation as "the pleasant one."
David Francis Roberts
Naphath-dor
Naphath-dor - na'-fath-dor (Joshua 12:23 the Revised Version margin).
See DOR.
Naphish
Naphish - na'-fish (naphish; Naphes, D, Napheth): A son of Ishmael (Genesis 25:15; 1 Chronicles 1:31). Naphish, along with other Hagrite clans, was overwhelmingly defeated by the Israelite tribes on the East of the Jordan (1 Chronicles 5:19, the King James Version "Nephish"). Their descendants are mentioned among the Nethinim by the name "Nephisim," the King James Version and the Revised Version margin "Nephusim" (Ezra 2:50); "Nephushesim," the King James Version and the Revised Version margin "Nephishesim" (Nehemiah 7:52); "Naphisi" (1 Esdras 5:31).
Naphisi
Naphisi - naf'-i-si (Naphisi, Codex Vaticanus Napheisei): The name of one of the families which went up out of captivity with Zerubbabel (1 Esdras 5:31) = "Nephushesim" of Nehemiah 7:52; "Nephisim" of Ezra 2:50.
See NAPHISH.
Naphoth-dor
Naphoth-dor - na'-foth-dor (Joshua 11:2 the Revised Version margin).
See DOR.
Naphtali
Naphtali - naf'-ta-li (naphtali; Nephthaleim):
I. THE PATRIARCH
1. Name
2. Circumstances of His Birth
3. Historical and Traditional Details
II. TRIBE OF NAPHTALI
1. Its Relative Position
2. Its Location in Palestine
3. Physical Features
4. Distinction of the Tribe
5. Sites and Inhabitants
6. Labors of Jesus in This District
I. The Patriarch. 1. Name: The 5th son of Jacob, and the 2nd born to him by Rachel's handmaid, Bilhah. He was full brother of Dan (Genesis 30:7 ff).
At his birth Rachel is said to have exclaimed, naphtule 'Elohim niphtalti, "wrestlings of God"--i.e. "mighty wrestlings"--"have I wrestled."
2. Circumstances of His Birth: Her sister's fruitfulness was a sore trial to the barren Rachel. By her artifice she had obtained children, the offspring of her maid ranking as her own; and thus her reproach of childlessness was removed. The name Naphtali given to this son was a monument of her victory. She had won the favor and blessing of God as made manifest in the way yearned for by the oriental heart, the birth of sons.
3. Historical and Traditional Details: Personal details regarding the patriarch North are entirely wanting in Scripture; and the traditions have not much to say about him. According to Targum Pseudo-Jonathan, he was a swift runner. It also tells us that he was one of the 5 brethren whom Joseph chose to represent the family of Jacob in the presence of Pharaoh. He is said to have been 132 years old at his death (Testament of the Twelve Patriarchs, viii, 1, 1). When Jacob and his family moved to Egypt, Naphtali had 4 sons (Genesis 46:24). In Egypt, he died and was buried.
II. Tribe of Naphtali. 1. Its Relative Position: When the first census was taken in the wilderness, the tribe numbered 53,400 fighting men (Numbers 1:43; 2:30). At the second census, the numbers had shrunk to 45,400 (Numbers 26:48 ff); but see NUMBERS. The position of Naphtali in the desert was on the North of the tabernacle with the standard of the camp of Dan, along with the tribe of Asher (Numbers 2:25 ff). The standard, according to Jewish tradition, was a serpent, or basilisk, with the legend, "Return of Yahweh to the many thousands of Israel" (Targum Pseudo-Jonathan on Numbers 2:25). When the host was on the march, this camp came in the rear (Numbers 2:31). The prince of the tribe at Sinai was Ahira ben Enan (Numbers 2:29). Among the spies the tribe was represented by Nahbi ben Vophsi (Numbers 13:14). Prince Pedahel ben Ammihud was chosen from Naphtali to assist in the division of the land (Numbers 34:28). Toward the end of David's reign the ruler of the tribe was Jeremoth ben Azriel (1 Chronicles 27:19). Hiram the Tyrian artificer is described as "the son of a widow of the tribe of Naphtali" (1 Kings 7:14). But in 2 Chronicles 2:14 he is called "the son of a woman of the daughters of Dan." Judges 5:15 does not definitely associate Barak with the tribe of Issachar; his residence was at Kedesh (Judges 4:6); it is therefore possible that he belonged to the tribe of Naphtali.
2. Its Location in Palestine: In the allocation of the land, the lot of Naphtali was the last but one to be drawn (Joshua 19:32-39). The boundaries are stated with great fullness. While it is yet impossible to trace them with certainty, the identification of sites in recent years, for which we are mainly indebted to the late Col. Conder, makes possible an approximation. The territory was bounded on the East by the Sea of Galilee and the upper reaches of the Jordan. Josephus makes it extend to Damascus (Ant., V, i, 22); but there is nothing to support this. The southern boundary probably ran from the point where Wady el-Bireh enters the Jordan, westward along the northern side of the valley to Mt. Tabor. The western border may have gone up by way of Chattin (Ziddim) and Yaquq (Hukkok) to Kerr `Anan (Hannathon), bending there to the West, including the land of er-Rameh (Ramah) until it reached the territory of Asher. Running northward again until nearly opposite Tyre, it bent eastward, and once more northward to the LiTany (Leontes), taking in the larger part of what is called by the Arabs Belad Beshdrah and Belad es-Shukif. Nineteen cities in Naphtali are named in Joshua 19:32 ff. Among them was the famous city of refuge, KEDESH-NAPHTALI (which see), on the heights to the West of the Waters of Merom, where extensive ruins are still to be seen (Joshua 20:7). It, along with Hammoth-dor and Kartan, was assigned to the Gershonite Levites (Joshua 21:23; 1 Chronicles 6:76).
The land lying around the springs of the Jordan was included in the lot of Naphtali. It is clear that from this part, as well as from the cities named in Judges 1:33, Naphtali did not drive out the Canaanites. These the Danites found in possession at the time of their raid. There is no indication that Naphtali resented in any way this incursion of their kindred tribe into their territory (Judges 18:1-31).
3. Physical Features: The district thus indicated includes much excellent land, both pastoral and arable. There are the broad, rich terraces that rise away to the North and Northwest of the Sea of Galilee, with the fertile plain of Gennesaret on the seashore. The mountains immediately North of the sea are rocky and barren; but when this tract is passed, we enter the lofty and spacious lands of upper Galilee, which from time immemorial have been the joy of the peasant farmer. Great breadths there are which in season yield golden harvests. The richly diversified scenery, mountain, hill and valley, is marked by a finer growth of trees than is common in Palestine. The terebinth and pine, the olive, mulberry, apricot, fig, pomegranate, orange, lemon and vine are cultivated to good purpose. Water is comparatively plentiful, supplied by many copious springs. It was one of the districts from which Solomon drew provisions, the officer in charge being the king's son-in-law, Ahimaaz (1 Kings 4:15).
4. Distinction of the Tribe: The free life of these spacious uplands, which yielded so liberally to the touch of the hand of industry, developed a robust manhood and a wholesome spirit of independence among its inhabitants. According to Josephus, who knew them well (BJ, III, iii, 2), the country never lacked multitudes of men of courage ready to give a good account of themselves on all occasions of war. Its history, as far as we know it, afforded ample opportunity for the development of warlike qualities. In the struggle with Sisera, Naphtali was found on the high places of the field (Judges 5:18). To David's forces at Hebron, Naphtali contributed a thousand captains "and with them with shield and spear thirty and seven thousand" (1 Chronicles 12:34). Their position exposed them to the first brunt of attack by enemies from the North; and in the wars of the kings they bore an important part (1 Kings 15:20; 2 Kings 12:18; 13:22); and they were the first on the West of the Jordan to be carried away captive (2 Kings 15:29).
See GALILEE.
5. Sites and Inhabitants: The largest town in Mt. Naphtali today (in 1915) is Safed, on the heights due North of the Sea of Galilee, often spoken of as the "city set on a hill." It is built in the form of a horseshoe, open to the North, round the Castle Hill, on which are the ruins of the old fortress of the Templars. This is a position of great strength, which could hardly fail to be occupied in ancient times, although, so far, it cannot be identified with any ancient city. It contains between 20,000 and 30,000 inhabitants. Over against it to the Northwest, beyond the deep gorge of Wady Leimun, rises Jebel Jermuk, the highest mountain in Palestine proper (circa 4,000 feet) which may be the scene of the TRANSFIGURATION (which see). The inhabitants of Safed were massacred by Sultan Bibars in 1266. The city suffered severely from earthquake in 1759; and it shared with Tibefias, also a city of Naphtali., the disaster wrought by the earthquake of 1837. It is one of the holy cities of the Jews.
6. Labors of Jesus in This District: In the land of Naphtali Jesus spent a great part of his public life, the land of Gennesaret, Bethsaida, Capernaum and Chorazin all lying within its boundaries (compare Matthew 4:15).
W. Ewing
Naphtali, Mount
Naphtali, Mount - (har naphtali; en to orei to Nephthalei): This was the most northerly of the three divisions of the Western Range, which derived their names from those of the tribes holding chief sway over them--Mt. Judah, Mt. Ephraim, and, Mt. Naphtali (Joshua 20:7 the King James Version, the Revised Version (British and American) replaces Mount" by the hill country of").
Naphthar
Naphthar - naf'-thar (the King James Version): the Revised Version (British and American) "Nephthar."
Naphtuhim
Naphtuhim - naf-tu'-him (naphtuchim; Septuagint Nephthaleim): A son of Mizraim (Genesis 10:13; 1 Chronicles 1:11); but, according to most modern authorities, a district or a dependency of Egypt. Among the many efforts at identification the following deserve notice: Naphtuhim = (1) Nephthys (Nephthus) in the Northeast of Egypt; (2) Na-ptah, i.e. the people of Ptah, the dwellers in the neighborhood of Memphis; (3) Nathu (according to Herodotus, Natho), which occurs in Assurbanipal's Annals as the name of a part of Lower Egypt; (4) Erman (ZATW, X, 118), by the change of a letter, reads Petemhim, which signifies "The Northland"; (5) Spiegelberg sees in the word an old designation of the Delta, and would therefore render the name, "the people of the Delta" (compare Johns,HDB ; Skinner and Holzinger on Genesis).
John A. Lees
Napkin
Napkin - nap'-kin (soudarion; Latin sudarium): In Luke 19:20, the cloth in which the "unprofitable servant" wrapped the money of his lord; compare John 11:44; 20:7; see DRESS, sec. 7; HANDKERCHIEF.
Narcissus
Narcissus - nar-sis'-us (Narkissos): In Romans 16:11 Paul sends greetings to "them of the household of Narcissus, that are in the Lord." "The last words may suggest that, though only the Christians in this household have a greeting sent to them, there were other members of it with whom the church had relations" (Denney).
Narcissus is a common name, especially among freedmen and slaves. But, as in the case of Aristobulus, some famous person of this name must be meant. Conybeare and Howson mention two, one the wellknown favorite of Claudius, the other a favorite of Nero. The latter, who was put to death by Galba (Dio Cass. lxiv.3), they think to be the Narcissus meant here (Paul, chapter xix). On the other hand, Bishop Lightfoot (Phil, 175) holds that "the powerful freedman Narcissus, whose wealth was proverbial (Juv. Sat. xiv.329), whose influence with Claudius was unbounded, and who bore a chief part in the intrigues of this reign, alone satisfies this condition." Shortly after the accession of Nero, he had been put to death by Agrippina (Tac. Ann. xiii.1;. Dio Cass. lx.34) in 54 AD. As this occurred three or four years before the Epistle to the Romans was written, some think another Narcissus is meant. However, as was usual in such cases, his property would be confiscated, and his slaves, becoming the property of the emperor, would swell "Caesar's household" as Narcissiani.
S. F. Hunter
Nard
Nard - nard.
See SPIKENARD.
Nasbas
Nasbas - nas'-bas (Nasbas, Codex Sinaiticus Nabad, read by Fritzsche): A name otherwise unknown. It occurs only in Tobit 11:18, "And Achiacharus, and Nasbas his brother's son," came to Tobit's wedding. Opinions are divided as to whether he was "brother's son" of Tobit or Achiacharus. the King James Version margin gives the suggestion of Junius, "Achiacharus who is also called Nasbas," thus identifying Nasbas with Achiacharus, which might gain support from Tobit 1:22 where Achiacharus is mentioned as "brother's son" of Tobit. See ACHIACHARUS; AMAN. Codex Sinaiticus reads "Achiacharus and Nabad his brother's sons," which is corrected by another hand to "brother's son" (exadelphos). The Itala gives "Nabal avunculus ("maternal uncle") illius"; the, Vulgate (Jerome's Latin Bible, 390-405 A.D.) "Nabath consobrini ("cousins") Tobiae"; Syriac "Laban his sister's son." This person is probably identical with the "Aman" of Tobit 14:10 (see variety of readings under AMAN) and the nephew in Harris' Story of Achiqar and His Nephew.
S. Angus
Nasi
Nasi - na'-se (Codex Vaticanus Nasei; Codex Alexandrinus Nasith; the King James Version, Nasith): The head of one of the families which went up with Zerubbabel (1 Esdras 5:32) = "Neziah" of Ezra 2:54; Nehemiah 7:56.
Nasor
Nasor - na'-sor.
See HAZOR.
Nathan (1)
Nathan (1) - na'-than (nathan, "gift"; Nathan): A court prophet in David's reign and a supporter of Solomon at his accession. There are three main incidents in his career as depicted in the Old Testament.
1. Nathan and David's Temple-Plans: The two parallel narratives, 2 Samuel 7:1-17 = 1 Chronicles 17:1-15, of which the former is the original, relate how David confided to Nathan his intention to build a house for Yahweh's ark. Nathan at first blesses the project, but that same night is given a Divine message, and returns to tell the king that instead of David building a house for Yahweh, Yahweh will build a house for David: "I will set up thy seed after thee, .... and I will establish his kingdom. .... I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men" (2 Samuel 7:12-14). 2 Samuel 7:13 says that "He shall build a house for my name, and I will establish the throne of his kingdom for ever," but this disturbs the one great thought of the passage,. which is that God will build a house for David, and which is also the thought in David's prayer (2 Samuel 7:18-29).
The word "seed" in 2 Samuel 7:12 is collective and so throughout the passage, so that the prophecy does not refer to any individual, but, like Deuteronomy 17:14-20; Deuteronomy 18:15-22, belongs to the group of generic prophecies. Nor is it Messianic, for 2 Samuel 7:14 could not be reconciled with the sinlessness of Jesus. The message is rather a promise of the ever-merciful providence of God in dealing with David's family. (See, however, C.A. Briggs, Messianic Prophecy, 126 ff.) Budde, who says that the section belongs to the 7th century and is certainly pre-exilic in the leading thought of the passage, sees in the prophecy something of the idealism of Amos and Hosea, for the prophet teaches that Yahweh dwells, not in "a holy place made with hands" (Hebrews 9:11, 24), but rather in the life of the nation as represented by the direct succession of Davidic kings. This presents an extension of the teaching of Paul that the very body itself is a sanctuary unto God (1 Corinthians 6:19).
2. Nathan and David's Sin: 2 Samuel 12:1-25 narrates Nathan's rebuke of David for his adultery, and for causing the death of Uriah; and then comes an account of the death of Bathsheba's child. In 12:1-15a, we have Nathan's parable of the rich man and the poor man's ewe lamb, and the application of it to David's conduct. But several difficulties arise when we ask exactly what Nathan's message to David was: 12:13 f represent the prophet as saying that God has forgiven David but that the child will die, while 12:10-12 speak of a heavy punishment that is to come upon David and his family, and 12:16 does not show any indication of a prophecy as to the child's death. Commentators regard 12:1-15a as later in origin than 2 Samuel 11:1-27; 2 Samuel 12:1-31 in the main, and hold 2 Samuel 12:10-12 to be still later than the rest of 2 Samuel 12:11-15a. Budde omits 2 Samuel 122:9a,2 Samuel 10:11-19ab,2 Samuel 11:1-27, 12, but regards even the rest of the story as interrupting the connection between 2 Samuel 111:27b and 2 Samuel 122:15b, and therefore of later date.
3. Nathan and Solomon's Accession: 1 Kings 1:1-53 is a part of "one of the best pieces of Hebrew narrative in our possession" (H.P. Smith, Old Testament History, 153, note 2). It narrates the part that Nathan played in the events that led to Solomon's accession. David was getting old and feeble, and the succession had not been settled. When Adonijah, who was probably the eldest son living, gave a banquet to some of his father's state officials, Nathan, who was one of those that had not been invited, incited Bathsheba, Solomon's mother, to remind David of his promise to her that Solomon should succeed to the throne. This she did, and in the middle of her audience with David, Nathan appears with the news of Adonijah's feast and proclamation as king. Solomon is then anointed king by David's command, Nathan being one of his chief supporters. It has been suggested that it is only Nathan who interprets Adonijah's feast as a claim to the throne, but this contradicts 1 Kings 1:5. Yet, whereas in the two sections treated above Nathan is the prophet of Yahweh , he is represented in 1 Kings as an intriguing court politician, planning very cleverly an opportune entrance into David's presence at the very time that Bathsheba has an audience with the king. The parallel narrative of 1 Chronicles 28:1-21 makes no mention of Nathan, Solomon being there represented as Divinely elected to succeed David.
1 Kings 4:5 mentions a Nathan as father of Azariah and Zabud, two of the chief officers of Solomon. He is probably the prophet.
1 Chronicles 29:29; 2 Chronicles 9:29 refer to "the words" or rather "the acts of Nathan the prophet" as well as those of Samuel and Gad. "There can be no doubt that these are nothing more than references to the narratives in which Samuel, Nathan and Gad are mentioned in our Books of Samuel" (Curtis on 1 Chronicles 29:29). In 2 Chronicles 29:25, sanction is claimed for Levitical temple-music as being commanded by God through Nathan and Gad.
Curtis (on 1 Chronicles 29:29) observes that Nathan is always called nabhi' ("prophet") in Samuel and Kings and not ro'eh or chozeh, "seer."
David Francis Roberts
Nathan (2)
Nathan (2) - (1) A prophet (2 Samuel 7:1-29; Psalms 51:1-19, title). See preceding article.
(2) A son of King David (2 Samuel 5:14; 1 Chronicles 3:5; 14:4).
(3) Father of Igal, one of David's heroes (2 Samuel 23:36). In 1 Chronicles 11:38, we have "Joel the brother of Nathan"; the Septuagint's Codex Vaticanus has "son" in this verse, but it is impossible to say whether Igal or Joel is the correct name.
(4) A Jerahmeelite (1 Chronicles 2:36), whose son is called Zabad, whom some suppose to be the same as Zabud (1 Kings 4:5). On this view this Nathan is the same as the prophet (see 1, above).
(5) A companion of Ezra from Babylon (Ezra 8:16 and 1 Esdras 8:44).
(6) Nathanias (1 Esdras 9:34), one of those who had married foreign wives (Ezra 10:39).
(7) Name of a family (Zechariah 12:12).
David Francis Roberts
Nathanael (1)
Nathanael (1) - na-than'-a-el (Nathanael):
(1) One of the "captains over thousands" who furnished the Levites with much cattle for Josiah's Passover (1 Esdras 1:9) = "Nethanel" of 2 Chronicles 35:9.
(2) (Nathanaelos, Codices Vaticanus and Alexandrinus omit): One of the priests who had married a "strange wife" (1 Esdras 9:22) = "Nethanel" of Ezra 10:22.
(3) An ancestor of Judith (Judith 8:1).
(4) One of the Twelve Apostles. See next article.
Nathanael (2)
Nathanael (2) - (nethan'el, "God has given"; Nathanael): Nathanael, who was probably a fisherman, belonged to Cana in Galilee (John 21:2). According to the "Genealogies of the Twelve Apostles" (compare Budge, Contendings of the Apostles,II , 50), Nathanael was the same as Simon, the son of Cleopas, and was one of the Twelve. He was among those who met and conversed with Jesus during the preaching of John the Baptist at Bethany beyond Jordan (compare John 1:28). From the manner of the invitation extended to him by Philip (John 1:45), it is evident that Nathanael was well versed in ancient Scripture, and that in him also the preaching of John had aroused a certain expectancy. His reply to Philip, "Can any good thing come out of Nazareth? (John 1:46), was prompted, not by any ill repute of the place, but by its petty insignificance and familiarity in Nathanael's eyes. To this question Philip made no direct answer, but replied, "Come and see." It was the answer best fitted to the man and the occasion; it appealed to Nathanael's fair-mindedness and sincerity of purpose. He responded nobly to the call, and on approaching Jesus was received with the words: "Behold, an Israelite indeed, in whom is no guile!" (John 1:47). It was a tribute to that singleness of heart which enabled him to overcome his initial prejudice. The same candor and openness distinguished the after-interview of Nathanael with Jesus, as is evident by his question, "Whence knowest thou me?" (John 1:48). The reply of Jesus was not what he expected. It concerned the time he had spent under the fig tree, kneeling, no doubt, in silent prayer and communion with God, and brought to mind all the sacred hopes and aspirations of that hour. It taught him that here was One who read on the instant the inmost secrets of his heart, and was Himself the ideal for whom he was seeking; and it drew from him the confession, "Rabbi, thou art the Son of God; thou art King of Israel" (John 1:49).
Although Nathanael is mentioned by name only once again in the New Testament, where he is one of the seven who witnessed the appearance of the risen Jesus at the Sea of Tiberias (John 21:2), it is evident that the connection and companionship of Nathanael with Jesus must have been much closer than those two incidents would lead us to suppose. Accordingly, attempts have been made to identify him with other New Testament characters, the most commonly accepted being Bartholomew (compare BARTHOLOMEW). The principal arguments in support of this identification are: (1) Nathanael is never mentioned by the synoptists, and Bartholomew is never mentioned by John, who further implies that Nathanael was one of the twelve disciples (compare John 20:24-26; 21:2); (2) in the Synoptists, Philip is closely connected with Bartholomew (compare lists of the apostles), and in John with Nathaniel (compare John 1:45 ff); (3) the fact that most of the other apostles bear two names. Arguments are also adduced to identify him wit h Simon the Cananean (compare SIMON). Nathanael has also been identified with Matthew and Mattbias (based on the similarity of name-meanings), with John the son of Zebedee, with Stephen, and even with Paul.
C. M. Kerr
Nathanias
Nathanias - nath-a-ni'-as (Nathanias): One of those who put away their foreign wives (1 Esdras 9:34) = "Nathan" of Ezra 10:39.
Nathan-melech
Nathan-melech - na'-than-mel'-ek (nethan-melekh, "king's gift"): A Judean official, to whose chamber King Josiah removed "the horses of the sun" (2 Kings 23:11). The Septuagint calls him "Nathan, the king's eunuch" (Nathan basileos tou eunouchou).
Nations
Nations - na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
Nativity, of Mary, Gospel of The
Nativity, of Mary, Gospel of The - na-tiv'-i-ty.
See APOCRYPHAL GOSPELS.
Natural Features
Natural Features - fe'-turz: As has been pointed out by various authors (compare HGHL ), the principal physical features of Palestine run in North and South lines, or rather about from South-Southwest to North-Northeast.
The lowland or Shephelah (the King James Version "vale, valley, plain, or low country") includes the maritime plain and the western foothills.
The hill country consists of the mountains of Judea, and its features are continued northward to the plain of Esdraelon and southward to the Sinaitic peninsula. It is rocky and has very little water. Except for the few fountains, the scanty population depends upon rain water collected during the winter months.
The Arabah (Revised Version) includes the Jordan valley from the Sea of Galilee to the Dead Sea, as well as the depression running from the Dead Sea to the Gulf of Akabah. It is to the latter depression that the name Wady-ul-`Arabah] is now applied by the Arabs. It is bounded on the East by Mr. Seir or Edom, and on the West by the mountains of the Sinaitic peninsula. Its highest point, about halfway between the Dead Sea and the Gulf of Akabah, is a few hundred ft. higher than the level of the Mediterranean, but nearly 2,000 ft. above the level of the Dead Sea. From this point the valley slopes southward to the Gulf of Akabah, and northward to the Dead Sea. The lower Jordan valley slopes from about 600 ft. below ocean-level at the Sea of Galilee to about 1,300 ft. below ocean-level at the Dead Sea.
To the East are the highlands of Gilead and Moab rising abruptly from the valley, as does the hill country of Judea on the West. The country to the East of the Jordan-Dead Sea-Arabah depression, to the whole of which the name Ghaur (Ghor) is applied by the Arabs, is a great table-land sloping gradually to the East from the sharp edge which overlooks the Ghaur. It has no conspicuous peaks. What appear to be peaks when viewed from the Ghaur are irregularities of its western contour, which are invisible or appear as slight mounds to the observer who looks westward from any point some miles to the East Mt. Nebo, for instance, when seen from Medeba is not readily distinguishable. This is because it really does not rise above the general level of the table-land. The small annual rainfall on the heights near the Ghaur diminishes eastward, and the desert begins within from 20 to 40 miles.
Another term much used by Old Testament writers is South or Negeb, which embraces the southernmost portion of the promised land, and was never effectively occupied by the Israelites. Its uttermost boundary was the "river of Egypt" (al-`Arish), and coincides roughly with the present boundary between the Ottoman territory on the East and the Anglo-Egyptian territory of Sinai on the West.
The term slopes, 'ashedhoth, the King James Version "springs," occurs in Joshua 10:40, "So Joshua smote all the land, the hill country .... and the lowland, and the slopes, and all their kings"; and again in Joshua 12:7-8, "And Joshua gave it .... for a possession according to their divisions; in the hill-country, and in the lowland, and in the Arabah, and in the slopes, and in the wilderness, and in the South." In the former passage, it seems to refer to the foothills which form the eastern or higher part of the lowland or Shephelah. In the latter passage, it might mean the same, or it might mean the descent from the Judean hills to the Ghaur. In Deuteronomy 3:17; 4:49; Joshua 12:3; 13:20, we have "the slopes of Pisgah" ('ashdoth-ha-pisgah, "springs of Pisgah"), which denotes the descent from the heights of Moab to the Ghaur. The same word occurs in the sing in Numbers 21:15, referring to the descent to the Arnon. "Slopes," therefore, does not seem to be a term applied to any particular region.
The wilderness is usually the desert of the wandering, including the central part of the Sinaitic peninsula, but it is by no means always used in this sense,. e.g. Joshua 8:15, 20, 24, where it clearly refers to a region near Ai. "The wilderness" of Matthew 4:1 is thought to be the barren portion of Judea between Jerusalem and the Jordan.
See CHAMPAIGN; COUNTRY; DESERT; EAST; HILL; LOWLAND; SOUTH.
Alfred Ely Day
Natural History
Natural History - his'-to-ri.
See ANIMAL; BOTANY; BIRDS; FISH; INSECTS; ZOOLOGY.
Natural Man, The
Natural Man, The - See MAN, NATURAL.
Natural; Nature
Natural; Nature - nat'-u-ral, na'-tur (leach; psuchikos, phusikos, phusis) :
1. As Used in the Old Testament: "Natural" is the translation of leach, "freshness or vigor" (Deuteronomy 34:7). Of Moses it is said, "His eye was not dim, nor his natural force abated."
"Nature" in the sense of a system or constitution does not occur in the Old Testament. The world and men, each individual, were conceived as being the direct creation of a supra-mundane God, and conserved by His power and Spirit. The later conception of "nature" came in through Greek influences.
In the Apocrypha, we find "nature" in the sense of innate character or constitution (Wisdom of Solomon 7:20, "the natures (phuseis) of living creatures"; Wisdom of Solomon 13:1, "Surely vain are all men by nature" (phusei), 3 Maccabees 3:29, "mortal nature" (phusis)).
2. As Used in the New Testament: In the New Testament "nature" (phusis) is frequently found in the latter sense (Romans 1:26, "against nature"; Romans 2:14, "by nature"; Romans 2:27; 11:24, also "contrary to nature"; 1 Corinthians 11:14, "Doth not even nature itself teach you?"; Galatians 2:15; 4:8; Ephesians 2:3; in 2 Peter 1:4, we have "that ye might be partakers of the divine nature," the Revised Version margin "or, a") ; phusis occurs also in James 3:7, "every kind of beasts," the Revised Version margin "Greek: nature," also "mankind" (James 3:7), the Revised Version margin "Greek: the human nature." "Natural" (Romans 11:21, 24) is the translation of kata phusin, "according to nature." Paul in 1 Corinthians speaks of "the natural man" (Romans 2:14, the American Revised Version margin "or unspiritual, Greek: physical") and of a "natural body" (1 Corinthians 15:44 twice), the Greek word being psuchikos, "of the soul" (psuche), the animal, natural, principle, as contrasted with what pertains to the higher principle of the spirit (pneuma). In 1 Corinthians 15:46 the contrast is expressed, "Howbeit that is not first which is spiritual, but that which is natural," the American Revised Version margin "Greek: physical." The "natural man" is the man in whom the spirit is unquickened, the "natural body" is that corresponding to the psychical or soul-nature, the "spiritual body" that corresponding to the Spirit as the dominant principle of the life. In Jude 1:10, we have phusikos, "naturally" "naturally, as brute beasts," the Revised Version (British and American) "naturally, like the creatures without reason"; genesis, "origin," "birth," is translated "natural" (James 1:23, "his natural face," the Revised Version margin "Greek: the face of his birth"); and "nature" (James 3:6, "the course of nature" the Revised Version (British and American) "the wheel of nature" margin "or birth") ("wheel" probably means "circle of nature" (the whole creation; see COURSE)); gnesios, "genuine" ("true to right nature") "legitimate," "sincere," is translated "naturally" (Philippians 2:20, "who will naturally care for your state," the Revised Version (British and American) "truly," margin "Greek: genuinely").
W. L. Walker
Nature
Naught; Naughty; Naughtiness
Naught; Naughty; Naughtiness - not, no'-ti, nes: In the sense of bad, worthless, worthlessness, the words in the King James Version represent the Hebrew ra`, changed in the Revised Version (British and American) to "bad" (2 Kings 2:19; Proverbs 20:14; Jeremiah 24:2), roa`, retained in the Revised Version (British and American) "naughtiness" (1 Samuel 17:28), hawwah, rendered in the Revised Version (British and American) in Proverbs 11:6 "iniquity," and in Proverbs 17:4 "mischievous." In Proverbs 6:12, "naughty person," literally, "man of Belial," is in the Revised Version (British and American) "worthless person." In the New Testament, "superfluity of naughtiness" in James 1:21 (for kakia) becomes margin the Revised Version (British and American) overflowing of wickedness," margin "malice," and in Wisdom of Solomon 12:10, the King James Version's "naughty generation" (poneros) is made into "by birth .... evil."
James Orr
Naum
Naum - na'-um: the King James Version form, NAHUM (which see), the name of an ancestor of Jesus (Luke 3:25).
Nave (1)
Nave (1) - nav (1 Kings 7:33).
See SEA,THE MOLTEN .
Nave (2)
Nave (2) - na'-ve (Naue): Greek form of the Hebrew proper name "Nun" (so the Revised Version (British and American)), found only in the King James Version of Sirach 46:1.
Navel
Navel - na'-v'l (shor. The Septuagint in Proverbs 3:8 suggests a different reading, namely, instead of shorrekha, sherekha = she'erkha, "thy flesh")): The King James Version translates the Hebrew sharir in the description of Behemoth (Job 40:16) by "navel," where modern translators have substituted "muscles"; similarly in the translation of shorer (Song of Solomon 7:2) it has been replaced by "body.", There remain two passages of the Revised Version (British and American) where "navel" is retained as the translation of shor. Thus we find the word used, pars pro toto, for the whole being: "It (the fear of Yahweh) will be health to thy navel, and marrow to thy bones" (Proverbs 3:8). The uttermost neglect which a new-born babe can experience is expressed by Ezekiel: "In the day thou wast born thy navel (i.e. umbilical cord) was not cut neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all" (Ezekiel 16:4).
H. L. E. Luering
Navy
Navy - na'-vi.
See SHIPS AND BOATS,II , 1, (2).
Nazarene
Nazarene - naz-a-ren; naz'-a-ren Nazarenos; Nazaraios in Matthew, John, Acts and Luke): A derivative of Nazareth, the birthplace of Christ. In the New Testament it has a double meaning: it may be friendly and it may be inimical.
1. An Honourable Title: On the lips of Christ's friends and followers, it is an honorable name. Thus Matthew sees in it a fulfillment of the old Isaiah prophecy (Isaiah 11:1 (Hebrew)): "That it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene (Matthew 2:23). According to an overwhelming array of testimony (see Meyer, Commentary, in loc.), the name Nazareth is derived from the same natsar, found in the text quoted from Isa. We have here undoubtedly to do with a permissible accommodation.
It is not quite certain that Matthew did not intend, by the use of this word, to refer to the picture of the Messiah, as drawn in Isaiah 53:1-12, on account of the low estimate in which this place was held (John 1:46). Nor is permissible, as has been done by Tertullian and Jerome, to substitute the word "Nazarite" for "Nazarene," which in every view of the case is contrary to the patent facts of the life of the Saviour.
Says Meyer, "In giving this prophetic title to the Messiah he entirely disregards the historical meaning of the same Septuagint reading in Isaiah 11:1, anthos), keeps by the relationship of the name Nazareth to the word natsar, and recognizes by virtue of the same, in that prophetic Messianic name netser, the typical reference to this--that Jesus through His settlement in Nazareth was to become a Nazoraios, a `Nazarene.'" This name clung to Jesus throughout His entire life. It became His name among the masses: "Jesus of Nazareth passeth by" (Mark 10:47; Luke 24:19). Perhaps Matthew, who wrote after the event, may have been influenced in his application of the Isaian prophecy by the very fact that Jesus was popularly thus known. Even in the realm of spirits He was known by this appellation. Evil spirits knew and feared Him, under this name (Mark 1:24; Luke 4:34), and the angels of the resurrection morning called Him thus (Mark 16:6), while Jesus applied the title to Himself (Acts 22:8). In the light of these facts we do not wonder that the disciples, in their later lives and work, persistently used it (Acts 2:22; 3:6; 10:38).
2. A Title of Scorn: If His friends knew Him by this name, much more His enemies, and to them it was a title of scorn and derision. Their whole attitude was compressed in that one word of Nathanael, by which he voiced his doubt, "Can any good thing come out of Nazareth?" (John 1:46). In the name "Nazarene," the Jews, who opposed and rejected Christ, poured out all the vials of their antagonism, and the word became a Jewish heritage of bitterness. It is hard to tell whether the appellation, on the lips of evil spirits, signifies dread or hatred (Mark 1:24; Luke 4:34). With the gatekeepers of the house of the high priest the case is clear. There it signifies unadulterated scorn (Matthew 26:71; Mark 14:67). Even in His death the bitter hatred of the priests caused this name to accompany Jesus, for it was at their dictation written above His cross by Pilate (John 19:19). The entire Christian community was called by the leaders of the Jewish people at Jerusalem, "the sect of the Nazarenes" (Acts 24:5). If, on the one hand, therefore, the name stands for devotion and love, it is equally certain that on the other side it represented the bitter and undying hatred of His enemies.
Henry E. Dosker
Nazareth
Nazareth - naz'-a-reth (Nazaret, Nazareth, and other forms):
1. Notice Confined to the New Testament: A town in Galilee, the home of Joseph. and the Virgin Mary, and for about 30 years the scene of the Saviour's life (Matthew 2:23; Mark 1:9; Luke 2:39, 51; 4:16, etc.). He was therefore called Jesus of Nazareth, although His birthplace was Bethlehem; and those who became His disciples were known as Nazarenes. This is the name, with slight modification, used to this day by Moslems for Christians, Nacara--the singular being Nacrany.
The town is not named in the Old Testament, although the presence of a spring and the convenience of the site make it probable that the place was occupied in old times. Quaresimus learned that the ancient name was Medina Abiat, in which we may recognize the Arabic el-Medinat el-baidtah, "the white town." Built of the white stone supplied by the limestone rocks around, the description is quite accurate. There is a reference in Mishna (Menachoth viii.6) to the "white house of the hill" whence wine for the drink offering was brought. An elegy for the 9th of Abib speaks of a "course" of priests settled in Nazareth. This, however, is based upon an ancient midhrash now lost (Neubauer, Geogr. du Talmud, 82, 85, 190; Delitzsch, Ein Tag in Capernaum, 142). But all this leaves us still in a state of uncertainty.
2. Position and Physical Features: The ancient town is represented by the modern en-Nacirah, which is built mainly on the western and northwestern slopes of a hollow among the lower hills of Galilee, just before they sink into the plain of Esdraelon. It lies about midway between the Sea of Galilee and the Mediterranean at Haifa. The road to the plain and the coast goes over the southwestern lip of the hollow; that to Tiberias and Damascus over the heights to the Northeast. A rocky gorge breaks down southward, issuing on the plain between two craggy hills. That to the West is the traditional Hill of Precipitation (Luke 4:29). This, however, is too far from the city as it must have been in the days of Christ. It is probable that the present town occupies pretty nearly the ancient site; and the scene of that attempt on Jesus' life may have been the cliff, many feet in height, not far from the old synagogue, traces of which are still seen in the western part of the town. There is a good spring under the Greek Orthodox church at the foot of the hill on the North. The water is led in a conduit to the fountain, whither the women and their children go as in old times, to carry home in their jars supplies for domestic use. There is also a tiny spring in the face of the western hill. To the Northwest rises the height on which stands the sanctuary, now in ruins, of Neby Sa`in. From this point a most beautiful and extensive view is obtained, ranging on a clear day from the Mediterranean on the West to the Mountain of Bashan on the East; from Upper Galilee and Mt. Hermon on the North to the uplands of Gilead and Samaria on the South The whole extent of Esdraelon is seen, that great battlefield, associated with so many heroic exploits in Israel's history, from Carmel and Megiddo to Tabor and Mt. Gilboa.
3. Present Inhabitants: There are now some 7,000 inhabitants, mainly Christian, of whom the Greek Orthodox church claims about 3,000. Moslems number about 1,600. There are no Jews. It is the chief market town for the pastoral and agricultural district that lies around it.
4. Labors of Jesus: In Nazareth, Jesus preached His first recorded sermon (Luke 4:16 ff), when His plainness of speech aroused the homicidal fury of His hearers. "He did not many mighty works there because of their unbelief" (Matthew 13:58). Finding no rest or security in Nazareth, He made His home in Capernaum. The reproach implied in Nathanael's question, "Can any good thing come out of Nazareth?" (John 1:46), has led to much speculation. By ingenious emendation of the text Cheyne would read, "Can the Holy One proceed from Nazareth?" (EB, under the word). Perhaps, however, we should see no more in this than the acquiescence of Nathanael's humble spirit in the lowly estimate of his native province entertained by the leaders of his people in Judea.
5. Later History: Christians are said to have first settled here in the time of Constantine (Epiphanius), whose mother Helena built the Church of the Annunciation. In crusading times it was the seat of the bishop of Bethscan. It passed into Moslem hands after the disaster to the Crusaders at Chattin] (1183). It was destroyed by Sultan Bibars in 1263. In 1620 the Franciscans rebuilt the Church of the Annunciation, and the town rose again from its ruins. Here in 1799 the French general Junot was assailed by the Turks. After his brilliant victory over the Turks at Tabor, Napoleon visited Nazareth. The place suffered some damage in the earthquake of 1837.
Protestant Missions are now represented in Nazareth by agents of the Church Missionary Society, and of the Edinburgh Medical Missionary Society.
W. Ewing
Nazirite
Nazirite - naz'-i-rit (nazir, connected with nadhar, "to vow"; nazeir, nazeiraios, as also various words indicating "holiness" or "devotion"; the King James Version, Nazarite):
1. Antiquity and Origin
2. Conditions of the Vow
3. Initiation
4. Restoration
5. Completion and Release
6. Semi-sacerdotal Character
7. Nazirites for Life
8. Samson's Case
9. Samuel's Case
10. Token of Divine Favor
11. Did Not Form Communities
12. Among Early Christians
13. Parallels among Other Peoples
The root-meaning of the word in Hebrew as well as the various Greek translations indicates the Nazirite as "a consecrated one" or "a devotee." In the circumstances of an ordinary vow, men consecrated some material possession, but the Nazirite consecrated himself or herself, and took a vow of separation and self-imposed discipline for the purpose of some special service, and the fact of the vow was indicated by special signs of abstinence. The chief Old Testament passages are Judges 13:5-7; 16:17; Numbers 6:1-27; Amos 2:11-12; compare Sirach 46:13 (Hebrew); 1 Maccabees 3:49-52.
1. Antiquity and Origin: The question has been raised as to whether the Nazirite vow was of native or foreign origin in Israel.The idea of special separation, however, seems in all ages to have appealed to men of a particular temperament, and we find something of the kind in many countries and always linked with special abstinence of some kind; and from all that is said in the Pentateuch we should infer that the custom was already ancient in Israel and that Mosaism regulated it, bringing it into line with the general system of religious observance and under the cognizance of the Aaronic priests. The critics assign the section dealing with this matter (Numbers 6:1-21) to the Priestly Code (P), and give it a late date, but there cannot be the least doubt that the institution itself was early. It seems not unlikely that on the settlement in Canaan, when the Israelites, having failed to overcome the native population, began to mix freely with them, the local worship, full of tempting Dionysiac elements, brought forth this religious protest in favor of Israel's ancient and simpler way of living, and as a protection against luxury in settling nomads. It is worthy of note that among the Semites vine-growing and wine-drinking have ever been considered foreign to their traditional nomadic mode of life. It was in this same protest that the Rechabites, who were at least akin to the Nazirites, went still farther in refusing even in Canaan to abandon the nomadic state.
See RECHABITES .
2. Conditions of the Vow: The Pentateuch, then, makes provision for the Nazirite vow being taken by either men or women, though the Old Testament does not record a single instance of a female Nazirite. Further, it provides only for the taking of the vow for a limited time, that is, for the case of the "Nazirite of days." No period of duration is mentioned in the Old Testament, but the Mishna, in dealing with the subject, prescribes a period of 30 days, while a double period of 60 or even a triple one of 100 days might be entered on. The conditions of Naziritism entailed: (1) the strictest abstinence from wine and from every product of the vine; (2) the keeping of the hair uncut and the beard untouched by a razor; (3) the prohibition to touch a dead body; and (4) prohibition of unclean food (Judges 13:5-7; Numbers 6:1-27).
3. Initiation: The ceremonial of initiation is not recorded, the Pentateuch treating it as well known. The Talmud tells us that it was only necessary for one to express the wish that he might be a Nazirite. A formal vow was, however, taken; and from the form of renewal of the vow, when by any means it was accidentally broken, we may judge that the head was also shorn on initiation and the hair allowed to grow during the whole period of the vow.
4. Restoration: The accidental violation of the vow just mentioned entailed upon the devotee the beginning of the whole matter anew and the serving of the whole period. This was entered on by the ceremonial of restoration, in the undergoing of which the Nazirite shaved his head, presented two turtle-doves or two young pigeons for sin and burnt offerings, and re-consecrated himself before the priest, further presenting a lamb for a trespass offering (Numbers 6:9-12).
5. Completion and Release: When the period of separation was complete, the ceremonial of release had to be gone through. It consisted of the presentation of burnt, sin and peace offerings with their accompaniments as detailed in Numbers 6:13-21, the shaving of the head and the burning of the hair of the head of separation, after which the Nazirite returned to ordinary life.
6. Semi-sacerdotal Character: The consecration of the Nazirite in some ways resembled that of the priests, and similar words are used of both in Leviticus 21:12 and Numbers 6:17, the priest's vow being even designated nezer. It opened up the way for any Israelite to do special service on something like semi-sacerdotal lines. The priest, like the Nazirite, dared not come into contact with the dead (Leviticus 21:1), dared not touch wine during the period of service (Leviticus 10:9), and, further, long hair was an ancient priestly custom (Ezekiel 44:20).
7. Nazirites for Life: The only "Nazirites for life" that we know by name are Samson, Samuel and John the Baptist, but to these Jewish tradition adds Absalom in virtue of his long hair. We know of no one voluntarily taking the vow for life, all the cases recorded being those of parents dedicating their children. In rabbinical times, the father but not the mother might vow for the child, and an interesting case of this kind is mentioned in the dedication of Rabbi Chanena by his father in the presence of Rabban Gamaliel (Nazir, 29b).
8. Samson's Case: Samson is distinctly named a Nazirite in Judges 13:7 and Judges 16:17, but it has been objected that his case does not conform to the regulations in the Pentateuch. It is said that he must have partaken of wine when he made a feast for his friends, but that does not follow and would not be so understood, say, in a Moslem country today. It is further urged that in connection with his fighting he must have come into contact with many dead men, and that he took honey from the carcass of the lion. To us these objections seem hypercritical. Fighting was specially implied in his vow (Judges 13:5), and the remains of the lion would be buy a dry skeleton and not even so defiling as the ass's jawbone, to which the critics do not object.
9. Samuel's Case: Samuel is nowhere in the Old Testament called a Nazirite, the name being first applied to him in Sirach 46:13 (Hebrew), but the restrictions of his dedication seem to imply that he was. Wellhausen denies that it is implied in 1 Samuel 1:11 that he was either a Nathin ("a gift, (one) `given' unto Yahweh"; compare Numbers 3:9; 18:6) or a Nazirite. In the Hebrew text the mother's vow mentions only the uncut hair, and first in Septuagint is there added that he should not drink wine or strong drink, but this is one of the cases where we should not regard silence as final evidence. Rather it is to be regarded that the visible sign only is mentioned, the whole contents of the vow being implied.
10. Token of Divine Favor: It is very likely that Nazirites became numerous in Israel in periods of great religious or political excitement, and in Judges 5:2 we may paraphrase, `For the long-haired champions in Israel.' That they should be raised up was considered a special token of God's favor to Israel, and the tempting of them to break their vow by drinking wine was considered an aggravated sin (Amos 2:11-12). At the time of the captivity they were looked upon as a vanished glory in Israel (Lamentations 4:7 margin), but they reappeared in later history.
11. Did Not Form Communities: So far as we can discover, there is no indication that they formed guilds or settled communities like the "Sons of the Prophets." In some sense the Essenes may have continued the tradition, and James, the Lord's brother (Euseb., HE, II, xxiii, 3, following Hegesippus), and also Banns, tutor of Josephus (Vita, 2), who is probably the same as the Buni mentioned as a disciple of Jesus in Sanhedrin 43a, were devotees of a kind resembling Nazirites. Berenice's vow was also manifestly that of the Nazirite (Josephus, B J, II, xv, 1).
12. Among Early Christians: The case of John the Baptist is quite certain, and it was probably the means of introducing the custom among the early Christians. It was clearly a Nazirite's vow which Paul took, "having shorn his head in Cenchrea" (Acts 18:18), and which he completed at Jerusalem with other Christians similarly placed (Acts 21:23).
As the expenses of release were heavy for poor men, such were at times aided in this matter by their richer brethren. Thus, Agrippa, on his return from Rome, assisted many Nazirites (Josephus, Ant., XIX, vi, 1), and Paul was also at charges with others (Acts 21:23).
We come across something of the same kind in many countries, and we find special abstinence always emphasized. Thus we meet with a class of "votaries" as early as the days of Hammurabi, and his code devotes quite a number of sections to them. Among other restrictions they were prohibited from even entering a wineshop (Sect, 110).
13. Parallels among Other Peoples: Then we are familiar with the hierodouloi of the Greeks, and the Vestal Virgins of the Romans. The word nezir also appears in Syriac and was applied to the maidens devoted to the service of Belthis. In the East, too, there have always been individuals and societies of ascetics who were practically Nazirites, and the modern dervish in nearly every way resembles him, while it is worthy of record in this connection that the Moslem (an abstainer by creed) while under the vow of pilgrimage neither cuts his hair nor pares his nails till the completion of his vow in Mecca.
W. M. Christie
Neah
Neah - ne'-a (ha-ne`ah, "the neah"; Annoua): A town in the lot of Zebulun (Joshua 19:13), mentioned along with Gath-hepher and Rimmon. It is possibly identical with "Neiel" (Joshua 19:27). No name resembling either of these has yet been recovered, although the district in which the place must be sought is pretty definitely indicated. It may probably have lain to the North of Rimmon (Rummaneh), about 4 miles Northeast of Seffuriyeh.
Neapolis
Neapolis - ne-ap'-o-lis (Neapolis; Westcott and Hort, The New Testament in Greek, Nea Polis): A town on the northern shore the Aegean, originally belonging to Thrace but later falling within the Roman province of Macedonia. It was the seaport of Philippi, and was the first point in Europe at which Paul and his companions landed; from Troas they had sailed direct to Samothrace, and on the next day reached Neapolis (Acts 16:11). Paul probably passed through the town again on his second visit to Macedonia (Acts 20:1), and he certainly must have embarked there on his last journey from Philippi to Troas, which occupied 5 days (Acts 20:6). The position of Neapolis is a matter of dispute. Some writers have maintained that it lay on the site known as Eski (i.e. "Old") Kavalla (Cousinery, Macedoine, II, 109 ff), and that upon its destruction in the 6th or 7th century AD the inhabitants migrated to the place, about 10 miles to the East, called Christopolis in medieval and Kavalla in modern times. But the general view, and that which is most consonant with the evidence, both literary and archaeological, places Neapolis at Kavalla, which lies on a rocky headland with a spacious harbor on its western side, in which the fleet of Brutus and Cassius was moored at the time of the battle of Philippi (42 BC; Appian Bell. Civ. iv.106). The town lay some 10 Roman miles from Philippi, with which it was connected by a road leading over the mountain ridge named Symbolum, which separates the plain of Philippi from the sea.
The date of its foundation is uncertain, but it seems to have been a colony from the island of Thasos, which lay opposite to it (Dio Cassius xlvii.35). It appears (under the name Neopolis, which is also borne on its coins) as member both of the first and of the second Athenian confederacy, and was highly commended by the Athenians in an extant decree for its loyalty during the Thasian revolt of 411-408 BC (Inser. Graec., I, Suppl. 51). The chief cult of the city was that of "The Virgin," usually identified with the Greek Artemis. (See Leake, Travels in Northern Greece,III , 180; Cousinery, Voyage dans la Macedoine,II , 69 ff, 109 ff; Heuzey and Daumet, Mission archeol. de Macedoine, 11 ff.)
M. N. Tod
Near, Nigh
Near, Nigh - ner, ni (chiefly qarobh, "to draw near," qarabh; eggus): Used of proximity in place (Genesis 19:20; 45:10; Exodus 13:17; Psalms 22:11; John 3:23, etc.), time (Jeremiah 48:16; Ezekiel 7:7; 30:3; Mark 13:28), or kinship (Leviticus 21:2; Ruth 3:12), but also employed of moral nearness. Yahweh is "nigh" to them that are of a broken heart (Psalms 34:18). God draws nigh to His people, and they to Him (James 4:8). The antithesis is God's "farness" from the wicked.
Neariah
Neariah - ne-a-ri'-a (ne`aryah):
(1) A descendant of David (1 Chronicles 3:22 f).
(2) A descendant of Simeon (1 Chronicles 4:42).
In both instances the Septuagint reads "Noadiah."
Nebai
Nebai - ne'-bi, ne-ba'-i, neb'-a-i (nebhay).
See NOBAI.
Nebaioth
Nebaioth - ne-ba'-yoth, ne-bi'-oth (nabhayoth; Septuagint Nabaioth): Firstborn of Ishmael (Genesis 25:13; 28:9; 36:3; 1 Chronicles 1:29). Isaiah 60:7 mentions the tribe Nebaioth with Kedar, with an allusion to its pastoral nature: "the rams of Nebaioth" are to serve the ideal Zion as sacrificial victims. Again associated with Kedar, the name occurs frequently in Assyrian inscriptions. The tribe must have had a conspicuous place among the northern Arabs. Josephus, followed by Jerome, regarded Nebaioth as identical with the Nabateans, the great trading community and ally of Rome, whose capital and stronghold was Petra. This view is widely accepted, but the name "Nabatean" is spelled with a "T" (teth), and the interchange of "T" (teth) and "t" (taw), although not unparalleled, is unusual. If the name is Arabic, it is probably a feminine plural, and in that ease could have no connection with the Nabateans.
A. S. Fulton
Neballat
Neballat - ne-bal'-at (nebhallaT; Naballat): A town occupied by the Benjamites after the exile, named along with Lod and Ono (Nehemiah 11:34). It is represented by the modern Belt Nebala, 4 miles Northeast of Lydda.
Nebat
Nebat - ne'-bat (nebhaT): Father of Jeroboam I (1 Kings 11:26, and frequently elsewhere). The name occurs only in the phrase "Jeroboam the son of Nebat," and is evidently intended to distinguish Jeroboam I from the later son of Joash.
See JEROBOAM.
Nebo (1)
Nebo (1) - ne'-bo (nebho; Assyrian Nabu): The Babylonian god of literature and science. In the Babylonian mythology he is represented as the son and interpreter of Bel-merodach (compare Isaiah 46:1; Bel and Nebo there represent Babylon). His own special shrine was at Borsippo. His planet was Mercury. His name enters into Biblical names, as "Nebuchadnezzar," and perhaps "Abed-nego" (Daniel 1:7, for "Abed-nebo, servant of Nebo").
See BABYLONIA AND ASSYRIA,RELIGION OF .
Nebo (2)
Nebo (2) - (nebho; Nabau):
(1) This town is named in Numbers 32:3 between Sebam and Beon (which latter evidently represents Baal-meon of Numbers 32:38), after Heshbon and Elealeh, as among the cities assigned by Moses to Reuben. It was occupied by the Reubenite clan Bela (1 Chronicles 5:8). Here it is named between Aroer and Baalmeon. In their denunciations of wrath against Moab, Isaiah names it along with Medeba (Isaiah 15:2) and Jeremiah with Kiriathaim (Jeremiah 48:1), and again (Jeremiah 48:22) between Dibon and Beth-diblathaim. Mesha (M S) says that by command of Chemosh he went by night against the city, captured it after an assault that lasted from dawn till noon, and put all the inhabitants to death. He dedicated the place to Ashtar-chemosh. Jerome (Commentary on Isaiah 15:2) tells us that at Nebo was the idol of Chemosh. The site which seems best to meet the requirements of the passages indicated is on the ridge of Jebel Neba to the Southwest of Hesban, where ruins of an ancient town bearing the name of en-Neba are found (Buhl, GAP, 266).
(2) (nebho; B, Nabou A, Nabo, and other forms): Fifty-two descendants of the inhabitants of Nebo returned from exile with Zerubbabel (Ezra 2:29; Nehemiah 7:33). The place was in Judah and is named after Bethel and Ai. There is nothing, however, to guide us as to its exact position. It may be represented by either Belt Nuba, 12 miles Northwest of Jerusalem, or Nuba, which lies about 4 miles South-Southeast of `Id el-Ma' (Adullam).
W. Ewing
Nebo, Mount
Nebo, Mount - (har nebho; Nabau): A mountain in the land of Moab which Moses ascended at the command of God in order that he might see the Land of Promise which he was never to enter. There also he was to die. From the following passages (namely, Numbers 33:47; Deuteronomy 32:49; 34:1), we gather that it was not far from the plain of Moab in which Israel was encamped; that it was a height standing out to the West of the mountains of Abarim; that it lay to the East of Jericho; and that it was a spot from which a wide and comprehensive view of Palestine could be obtained. None of these conditions are met by Jebel `Attarus, which is too far to the East, and is fully 15 miles South of a line drawn eastward from Jericho. Jebel 'Osha, again, in Mt. Gilead, commands, indeed, an extensive view; but it lies too far to the North, being at least 15 miles North of a line drawn eastward from Jericho. Both of these sites have had their advocates as claimants for the honor of representing the Biblical Nebo.
The "head" or "top" of Pisgah is evidently identical with Mt. Nebo (Deuteronomy 34:1). After Moses' death he was buried "in the valley in the land of Moab," over against Beth-peor.
The name Neba is found on a ridge which, some 5 miles Southwest of Hesban and opposite the northern end of the Dead Sea, runs out to the West from the plateau of Moab, "sinking gradually: at first a broad brown field of arable land, then a flat top crowned by a ruined cairn, then a narrower ridge ending in the summit called Siagbah, whence the slopes fall steeply on all sides. The name Nebo or Neba (the "knob" or "tumulus") applies to the flat top with the cairn, and the name Tal`at es-Sufa to the ascent leading up to the ridge from the North. Thus we have three names which seem to connect the ridge with that whence Moses is related to have viewed the Promised Land, namely, first, Nebo, which is identically the same word as the modern Neba; secondly, Siaghah, which is radically identical with the Aramaic Se`ath, the word standing instead of Nebo in the Targum of Onkelos (Numbers 32:3), where it is called the burial place of Moses; thirdly, Tal`at es-Sufa, which is radically identical with the Hebrew Zuph (tsuph), whence Mizpah (mitspah) and Zophim (tsophim. .... The name Pisgah is not now known, but the discovery of Zophim (compare Numbers 23:14) confirms the view now generally held, that it is but another title of the Nebo range."
Neither Mt. Hermon nor Dan (Tell el-Qady) is visible from this point; nor can Zoar be seen; and if the Mediterranean is the hinder sea, it also is invisible. But, as Driver says ("Dt," ICC, 419), the terms in Deuteronomy 34:1, 3 are hyperbolical, and must be taken as including points filled in by the imagination as well as those actually visible to the eye. Mr. Birch argues in favor of Tal`at el-Benat, whence he believes Dan and Zoar to be visible, while he identifies "the hinder sea" with the Dead Sea (PEFS, 1898, 110 ff).
W. Ewing
Nebuchadnezzar; Nebuchadrezzar
Nebuchadnezzar; Nebuchadrezzar - neb-u-kad-nez'-ar, -rez'-ar: Nebuchadnezzar, the second king of Babylon of that name, is best known as the king who conquered Judah, destroyed Jerusalem, and carried the people of the Jews captive to Babylon. Of all the heathen monarchs mentioned by name in the Scriptures, Nebuchadnezzar is the most prominent and the most important. The prophecies of Jeremiah, Ezekiel, and Daniel, and the last chapters of Kings and Chronicles centered about his life, and he stands preeminent, along with the Pharaohs of the oppression and the exodus, among the foes of the kingdom of God. The documents which have been discovered in Babylon and elsewhere within the last 75 years have added much to our knowledge of this monarch, and have in general confirmed the Biblical accounts concerning him.
1. His Name: His name is found in two forms in the Bible, Nebuchadnezzar and Nebuchadrezzar. In the Septuagint he is called Nabouchodonosor, and in the Vulgate (Jerome's Latin Bible, 390-405 A.D.) Nabuchodonosor. This latter form is found also in the King James Version Apocrypha throughout and in the Revised Version (British and American) 1 Esdras, Ad Esther and Baruch, but not Judith or Tobit. This change from "r" to "n" which is found in the two writings of the name in the Hebrew and the Aramaic of the Scriptures is a not uncommon one in the Semitic languages, as in Burnaburiyash and Burraburiyash, Ben-hadad and Bar-hadad (see Brockelmann's Comparative Grammar, 136, 173, 220). It is possible, however, that the form Nebuchadnezzar is the Aramaic translation of the Babylonian Nebuchadrezzar. If we take the name to be compounded of Nabu-kudurri-usur in the sense "O Nebo, protect thy servant," then Nabu-kedina-usur would be the best translation possible in Aramaic. Such translations of proper names are common in the old versions of the Scriptures and elsewhere. For example, in WAI, V, 44, we find 4 columns of proper names of persons giving the Sumerian originals and the Semitic translations of the same; compare Bar-hadad in Aramaic for Hebrew Ben-hadad. In early Aramaic the "S" had not yet become "T" (see Cooke, Text-Book of North-Sem Inscriptions, 188 f); so that for anyone who thought that kudurru meant "servant," Nebuchadnezzar would be a perfect translation into Aramaic of Nebuchadrezzar.
2. Family: The father of Nebuchadnezzar was Nabopolassar, probably a Chaldean prince. His mother is not known by name. The classical historians mention two wives: Amytis, the daughter of Astyages, and Nitocris, the mother of Nabunaid. The monuments mention three sons: Evil-merodach who succeeded him, Marduk-shum-utsur, and Marduk-nadin-achi. A younger brother of Nebuchadnezzar, called Nabu-shum-lishir, is mentioned on a building-inscription tablet from the time of Nabopolassar.
3. Sources of Information: The sources of our information as to the life of Nebuchadnezzar are about 500 contract tablets dated according to the days, months and years of his reign of 43 years; about 30 building and honorific inscriptions; one historical inscription; and in the books of Jeremiah, Ezekiel, Daniel, and Kings. Later sources are Chronicles, Ezra, and the fragments of Berosus, Menander, Megasthenes, Abydenus, and Alexander Polyhistor, largely as cited by Josephus and Eusebius.
4. Political History: From these sources we learn that Nebuchadnezzar succeeded his father on the throne of Babylon in 604 BC, and reigned till 561 BC. He probably commanded the armies of Babylon from 609. BC. At any rate, he was at the head of the army which defeated Pharaoh-necoh at Carchemish on the Euphrates in 605 BC (see 2 Kings 23:31; 2 Chronicles 35:20 ff). After having driven Necoh out of Asia and settled the affairs of Syria and Palestine, he was suddenly recalled to Babylon by the death of his father. There he seems quietly to have ascended the throne. In the 4th year of Jehoiakim (or 3rd according to the Babylonian manner of reckoning (Daniel 1:1)), he came up first against Jerusalem and carried away part of the vessels of the temple and a few captives of noble lineage. Again, in Jehoiakim's 11th year, he captured Jerusalem, put Jehoiakim, its king, into chains, and probably killed him. His successor, Jehoiachin, after a three months' reign, was besieged in Jerusalem, captured, deposed, and carried captive to Babylon, where he remained in captivity 37 years until he was set free by Evil-merodach. In the 9th year of Zedekiah, Nebuchadnezzar made a 4th expedition against Jerusalem which he besieged, captured, and destroyed (see Jeremiah 52:1-34). In addition to these wars with Judah, Nebuchadnezzar carried on a long siege of Tyre, lasting 13 years, from his 7th to his 20th year. He had at least three wars with Egypt. The first culminated in the defeat of Necoh at Carchemish; the second in the withdrawal of Hophra (Apries) from Palestine in the 1st year of the siege of Jerusalem under Zedekiah; and the third saw the armies of Nebuchadnezzar entering Egypt in triumph and defeating Amasis in Nebuchadnezzar's 37th year. In the numerous building and honorific inscriptions of Nebuchadnezzar he makes no mention by name of his foes or of his battles; but he frequently speaks of foes that he had conquered and of many peoples whom he ruled. Of these peoples he mentions by name the Hittites and others (see Langdon, 148-51). In the Wady-Brissa inscription, he speaks of a special conquest of Lebanon from some foreign foe who had seized it; but the name of the enemy is not given.
5. Buildings, etc.: The monuments justify the boast of Nebuchadnezzar "Is not this great Babylon that I have built?" (Daniel 4:30). Among these buildings special emphasis is placed by Nebuchadnezzar upon his temples and shrines to the gods, particularly to Marduk, Nebo and Zarpinat, but also to Shamash, Sin, Gula, Ramman, Mah, and others. He constructed, also, a great new palace and rebuilt an old one of his father's. Besides, he laid out and paved with bricks a great street for the procession of Marduk, and built a number of great walls with moats and moat-walls and gates. He dug several broad, deep canals, and made dams for flooding the country to the North and South of Babylon, so as to protect it against the attack of its enemies. He made, also, great bronze bulls and serpents, and adorned his temples and palaces with cedars and gold. Not merely in Babylon itself, but in many of the cities of Babylonia as well, his building operations were carried on, especially in the line of temples to the gods.
6. Religion, etc.: The inscriptions of Nebuchadnezzar show that he was a very religious man, probably excelling all who had preceded him in the building of temples, in the institution of offerings, and the observance of all the ceremonies connected with the worship of the gods. His larger inscriptions usually contain two hymns and always close with a prayer. Mention is frequently made of the offerings of precious metals, stones and woods, of game, fish, wine, fruit, grain, and other objects acceptable to the gods. It is worthy of note that these offerings differ in character and apparently in purpose from those in use among the Jews. For example, no mention is made in any one of Nebuchadnezzar's inscriptions of the pouring out or sprinkling of blood, nor is any reference made to atonement, or to sin.
7. Madness: No reference is made in any of these inscriptions to Nebuchadnezzar's insanity. But aside from the fact that we could scarcely expect a man to publish his own calamity, especially madness, it should be noted that according to Langdon we have but three inscriptions of his written in the period from 580 to 561 BC. If his madness lasted for 7 years, it may have occurred between 580 and 567 BC, or it may have occurred between the Egyptian campaign of 567 BC and his death in 561 BC. But, as it is more likely that the "7 times" mentioned in Dan may have been months, the illness may have been in any year after 580 BC, or even before that for all we know.
8. Miracles, etc.: No mention is made on the monuments (1) of the dream of Nebuchadnezzar recorded in Daniel 2:1-49, or (2) of the image of gold that he set up, or (3) of the fiery furnace from which the three children were delivered (Daniel 3:1-30). As to (1), it may be said, however, that a belief in dreams was so universal among all the ancient peoples, that a single instance of this kind may not have been considered as worthy of special mention. The annals of Ashur-banipal and Nubu-naid and Xerxes give a number of instances of the importance attached to dreams and their interpretation. It is almost certain that Nebuchadnezzar also believed in them. That the dream recorded in Dan is not mentioned on the monuments seems less remarkable than that no dream of his is recorded. As to (2) we know that Nebuchadnezzar made an image of his royal person (salam sharrutiya, Langdon, XIX, B, col. x, 6; compare the image of the royal person of Nabopolassar, id, p. 51), and it is certain that the images of the gods were made of wood (id, p. 155), that the images of Nebo and Marduk were conveyed in a bark in the New Year's procession (id, pp. 157, 159, 163, 165) and that there were images of the gods in all the temples (id, passim); and that Nebuchadnezzar worshipped before these images. That Nebuchadnezzar should have made an image of gold and put it up in the Plain of Dura is entirely in harmony with what we know of his other "pious deeds." (3) As to "the fiery furnace," it is known that Ashurbanipal, king of Assyria, says that his own brother, Shamash-shumukin, was burned in a similar furnace.
The failure of Nebuchadnezzar to mention any of the particular persons or events recorded in Dan does not disprove their historicity, any more than his failure to mention the battle of Carchemish, or the siege of Tyre and Jerusalem, disproves them. The fact is, we have no real historical inscription of Nebuchadnezzar, except one fragment of a few broken lines found in Egypt.
LITERATURE.
T.G. Pinches, The New Testament in the Light of the Historical Records and Legends of Assyria and Babylonia; Stephen Langdon, Building Inscriptions of the Neo-Babylonian Empire. See also, Rogers, History of Babylonia and Assyria; and McCurdy, History, Prophecy and the Monuments,III .
R. Dick Wilson
Nebushazban
Nebushazban - neb-u-shaz'-ban (nebhushazebhan = Assyrian Nabusezib-anni, "Nebo delivers me"; the King James Version Nebushasban): An important officer (the Rab-saris, chief captain or "chief eunuch") of the Babylonian army, who with Nergal-sharezer and others was appointed to see to the safety of Jeremiah after the taking of Jerusalem (Jeremiah 39:13).
Nebuzaradan
Nebuzaradan - neb-u-zar-a'-dan, -zar'-a-dan (nebhuzar'adhan = Assyrian Nabu-zara-iddina, "Nebo has given seed"; Nebouzardan): Nebuchadnezzar's general at the siege of Jerusalem (2 Kings 25:8, 11, 20; Jeremiah 52:12, 15, 26; Jeremiah 39:9-10, 11, 13). Under the title of "captain of the guard," he commanded the army, and, after the fall of the city, carried out his master's policy with regard to the safety of Jeremiah, the transport of the exiles, and the government of those who were left in the land.
Necho; Nechoh
Necho; Nechoh - ne'-ko.
See PHARAOH-NECOH.
Neck
Neck - nek (tsawwar, tsawwa'r, tsawwaron, tsawwa'rah, Aramaic tsawwar (Daniel 5:7, 16, 29), `oreph, miphreqeth (1 Samuel 4:18); nostos, "back" (Baruch 2:33); occasionally the words garon (Isaiah 3:16; Ezekiel 16:11), and gargeroth, plural of gargarah, literally, "throat" (Proverbs 1:9; 3, 12; 6:21), are translated "neck"): The neck is compared with a tower for beauty (Song of Solomon 4:4; 7:4) and is decorated with necklaces and chains (Proverbs 1:9; 3, 12; 6:21, Hebrew gargeroth; Ezekiel 16:11, Hebrew garon, "throat"; Daniel 5:7, 16, 29, Hebrew tsawwar). It is also the part of the body where the yoke, emblem of labor and hardship, dependence and subjection, is borne (Deuteronomy 28:48; Jeremiah 27:8, 11-12; 28:14; Acts 15:10). "To shake off the yoke," "to break the yoke," or "to take it off" is expressive of the regaining of independence and liberty, either by one's own endeavors or through help from outside (Genesis 27:40; Isaiah 10:27; Jeremiah 28:11; 30:8). Certain animals which were not allowed as food (like the firstborn which were not redeemed) were to be killed by having their necks (`oreph) broken (Exodus 13:13; 34:20); the turtle-doves and young pigeons, which were sacrificed as sin offerings or as burnt offerings, had their heads wrung or pinched off from their necks (Leviticus 5:8). In 1 Samuel 4:18 the Hebrew word miphreqeth signifies a fracture of the upper part of the spinal column caused by a fall.
It was a military custom of antiquity for the conqueror to place his foot upon the vanquished. This custom, frequently represented in sculpture on many an Egyptian temple wall, is referred to in Joshua 10:24; Baruch 4:25 and probably in Romans 16:20 and Psalms 110:1. Paul praises the devotion of Aquila and Priscilla, "who for my life laid down their own necks" (Romans 16:4).
See FOOTSTOOL.
To "fall on the neck" of a person is a very usual mode of salutation in the East (Genesis 33:4; 45:14; 46:29; Tobit 11:9, 13; Luke 15:20; Acts 20:37). In moments of great emotion such salutation is apt to end in weeping on each other's neck.
Readiness for work is expressed by "putting one's neck to the work" (Nehemiah 3:5). Severe punishment and calamity are said to "reach to the neck" (Isaiah 8:8; 30:28).
The Lord Jesus speaks of certain persons for whom it were better to have had a millstone put around the neck and to have been drowned in the sea. The meaning is that even the most disgraceful death is still preferable to a life of evil influence upon even the little ones of God's household (Matthew 18:6; Mark 9:42; Luke 17:2).
To "make the neck stiff," to "harden the neck" indicates obstinacy often mingled with rebellion (Exodus 32:9; 3, 5; 34:9; 2 Chronicles 30:8; 36:13; Nehemiah 9:16-17, 29; Psalms 75:5 (the Revised Version margin "insolently with a haughty neck"); Proverbs 29:1; Jeremiah 7:26). Compare sklerotracholes, "stiffnecked" (Acts 7:51). Similarly Isaiah (48:4) speaks of the neck of the obstinate sinner as resembling an iron sinew.
H. L. E. Luering
Necklace
Necklace - nek'-las (rabhidh, "chain"): A neck-chain ornament, worn either separately (Ezekiel 16:11), or with pendants (Isaiah 3:19), such as crescents (Isaiah 3:18) or rings (Genesis 38:25); sometimes made of gold (Genesis 41:42; Daniel 5:29), or of strings of jewels (Song of Solomon 1:10). Even beasts of burden were sometimes so adorned by royalty (Judges 8:26). It was considered suggestive of pride (Psalms 73:6) or of filial loyalty (Proverbs 1:9). The word does not occur in the King James Version, but such adornments have always been popular in all the Bible lands.
Neco
Neco - ne'-ko (nekho (2 Chronicles 35:22; 36:4))., "chain"): A neck-chain ornament, worn either separately (Ezekiel 16:11), or with pendants (Isaiah 3:19), such as crescents (Isaiah 3:18) or rings (Genesis 38:25); sometimes made of gold (Genesis 41:42; Daniel 5:29), or of strings of jewels (Song of Solomon 1:10). Even beasts of burden were sometimes so adorned by royalty (Judges 8:26). It was considered suggestive of pride (Psalms 73:6) or of filial loyalty (Proverbs 1:9). The word does not occur in the King James Version, but such adornments have always been popular in all the Bible lands.
See PHARAOH-NECOH.
Necodan
Necodan - ne-ko'-dan.
See NEKODA.