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2107 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Mythology Nabataeans
NAARAH (n^yj , na'arah; B, al Kwjiai aviruv,
that the last (MeshuUam) of Nehemiah's list is simply dropped and that Nabarias = Hashbaddanah; or it may possibly be a corruption of Zechariah in Nehemiah's list.
hai komai auton, A, NaapaOi, Naarathd; AV Naarath): A town in the territory of Ephraim (Josh 16 7). It appears as "Naaran" in 1 Ch 7 28 (B, "Saapv&v, Naarndn, A, Naapiii', Naardn). Onom
NABATAEANS, nab-a-te'-anz, NABATHAEANS, nab-a-the'anz (NaParatoi, Nabataloi; in 1 Mace 5 25 S reads avapdraus ot, anabdtais hoi, V, 'AvaPaTxaCois, Anabattaiois; AV Nabathites, more correctly "Nabataeans"):
(s.v. "Noorath") places it 5 Rom 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 N.E. of Jericho.
A Sem (Arabian rather than Syrian) tribe whose home in early Hellenistic times was S.E. of Pal, where they had either supplanted or
NAARAI, na'a-ri Cl^i , na'^ctray) : Son of Ezbai, one of David's heroes (1 Ch 11 37). In the || passage (2 S 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).
1. Locality mingled with the Edomites (cf Mai and Early 1 1-5). In Josephus' day they were History so numerous that the territory between the Red Sea and the Euphrates was called Nabatene (Ant, I, xii, 4). They extended themselves along the E. of the Jordan with Petra as their capital (Strabo xvi.779; Jos, Ant, XIV, i, 4; XVII, iii, 2; BJ, I, vi, 2, etc). Their earlier history is shrouded in obscurity. Jerome, Quaest in Gen 25 13, following the hint of Jos
_ NAARAN, na'a-ran, NAARATH, na'a-rath (n?5, na'aran, rTIPD , na'dralh). See Naarah.
NAASHON, na'a-shon, nS-ash'on, NAASON, na'a-son, NAASSON.nft-as'on (Naao-o-iiv, Naasson): AV Gr form of "Nahshon" (thus RV) (Mt 1 4; Lk 3 32).
(Aiit, I, xii, 4), asserts they were identical with the Ishmaelite tribe of Nebaioth, which is possible, though Nebaioth is spelled with D and Nabataeans with 13. They were apparently the first allies of the Assyrians in their invasions of Edom (cf Mai 1
NAATHXJS, na'a-thus (NdaBos, Ndathos): One of the sons of Addi who put away his foreign wife (1 Esd 9 31). It apparently corresponds to "Adna" of Ezr 10 30, of which it is a transposition. B reads Addos, Ldthos, probably confusing A and A.
1 S) . 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, ad loc). 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
NABAL, na'bal (bnj, nabhal, "foolish" or "wicked"; 'NaPaK, Nabdl): 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 S 25 2ff). 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
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 Mace 5 25) and to Jonathan in 160 BC
for such services (vs 15 and 25), so, at the time of sheep-shearing—an occasion of great festivities among sheep masters—he sent 10 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
(9 35). Toward the end of the 2d cent. BC on the fall of the Ptolemaic and Seleucid Dynasties, the Na-
bataeans under King Erotimus founded
2. A Strong a strong kingdom extending E. of the Kingdom Jordan (in 110 BC). Conscious now of their own strength, they resented the ambition of the Hasmonean Dynasty—their former allies—and opposed Alexander Jannaeus
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. On 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 (vs 36-38). When David heard of
(96 BC) at the siege of Gaza (Jos, Ant, XIII, xiii,
3) . A few years later (90 BC) Alexander retaliated by attacking Obedas I, king of the Nabataeans, but suffered a severe defeat E. of the Jordan (Jos, Ant, XIII, xiii, 5; BJ, I, iv, 4). Antiochus XII of Coele-Syria next led an expedition against the Nabataeans, but was defeated and slain in the battle of Kana (Jos, Ant, XIII, xv, 1-2; BJ , I, iv, 7-8). Consequently, Aretas III seized Coele-Syria and Damascus and gained another victory over Alexander Jannaeus at Adida (in 85 BC). The Nabataeans, led by Aretas (III ?), espoused the cause of
Hyrcanus against Aristobulus, be-
3. Conflicts sieged the latter in Jerus and provoked the interference of the Romans, by whom under Scaurus they were defeated (Jos, Ant, XIV,i,4f; BJ,I,vi,2f). After the capture of Jerus, Pompey attacked Aretas, but was satisfied with a payment (Jos, ib), and Damascus was added to Syria, though later it appears to have again passed into the hands of Aretas (2 Cor 11 32). In 55 BC Gabinius led another force against the Naba-
his death, he sent for Abigail, who soon afterward became one of his wives. W. W. Davies
NABARIAS, nab-a-ri'as (NajBopCas, Nabarias, B NaPapiioLSiNabareias): One of those who stood upon Ezra's left hand as he expounded the Law (1 Esd 9 44). Esdras (loc. cit.) gives only 6 names, whereas Nehemiah (8 4) gives 7. It is probable
Nabathites Nahum, Book of THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2108
taeans (Jos, ib). In 47 BC Malchus I assisted Caesar, but in 40 BC refused to assist Herod against the Parthians, thus provoking both the Idumaean Dynasty and the Romans. Antony made a present of part of Malchus' territory to Cleopatra, and the Nabataean kingdom was further humihated by disastrous defeat in the war against Herod (31 BC).
we have '"i"'? , kidhon, and in Jos (Ant, VII, iv, 2)
XeiScii', Cheidon. In 1 S 23 23 the word nakhon
occurs, and is tr>^ "of a certainty," m "with the certainty" or "to a set place"; also in 1 S 26 4
it is tr"* "of a certainty," m "to a set place." It is uncertain whether in 1 S 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
Under Aretas IV (9 BC—40 AD) the kingdom was recognized by Augustus. This king sided with the Romans against the Jews, and fur4. End of ther gained a great victory over Herod the Nation Antipas, who had divorced his daughter to marry Herodias. Under Eng Abias an expedition against Adiabene came to grief. Malchus II (48-71 AD) assisted the Romans in the conquest of Jerus (Jos, BJ, III, iv, 2). Rabel (71-106 AD) was the last king of the Nabataeans as a nation. In 106 AD their nationality was broken up by the vmwise policy of Trajan, and Arabia, of which Petra was the capital, was made a Rom province by Cornelius Palma, governor of Syria. Otherwise they might have at least contributed to protecting the West against the East. Diodorus
NACHOR, na'kor (Nax»p, Nachor) AV; Gr form
of "Nahor" (thus RV). Grandfather of Abraham (Lk 3 34).
, nadhahh, "noble"; NaSAp, Nadub)
NADAB,na'dab {y\':
(1) Aaron's first-born son (Ex 6 23; Nu 3 2; 26 60; 1 Ch 6 3 [Heb 5 29]; 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 (Ex 24 1.9). He was associated with his father and brothers in the priestly office
(Ex 28 1). Along with Abihu he was guilty of offering "strange fire," and both "died before Jeh"
(loc. cit.) represents the Nabataeans as a wild nomadic folk, witli no agriculture, but with flocks and herds and engaged in considerable trading. Later, however, they seem to have imbibed considerable Aramaean culture, and Aram, 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
(Lev 10 1.2; Nu 3 4; 26 61). The nature of their offence is far from clear. The word rendered "strange" seems in this connection to mean no more than "unauthorized by the Law" (see 11T, zur, in BOB, and cf Ex 30 9). The proximity of the prohibition of wine to officiating priests (Lev 10 8.9) has given rise to the erroneous suggestion of the Midr that the offence of the brothers was drunkenness.
'Akaba. They traded between Egypt and Mesopotamia and carried on a lucrative commerce in myrrh, frankincense and costly wares {KGF, 4th ed [1901], I, 726-44, with full bibliography).
(2) A descendant of Jerahmeel (1 Ch 2 28.30).
(3) A Gibeonite (1 Ch 8 30).
S. Angus NABATHITES, nab'a-thits: AV = RV "Nabathaeans."
(4) Son of Jeroboam I and after him for two years king of Israel (1 K 14 20; 15 25). While Nadab was investing Gibbethon, a Phili 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 K 15 27-31). With the assassination of Nadab the dynasty of Jeroboam was extirpated, as foretold by the prophet Ahijah (1 K 14). This event is typical of the entire history of the Northern Kingdom, characterized by revolutions and counterrevolutions. John A. Lees
NABOTH, na'both, na'both (^132, nabhotk, from D13, mlbh, "a sprout"; Na^ovBai, Nabouthal): The owner of a vineyard contiguous to the palace of King Ahab. The king d&sired, by purchase or exchange, to add tlie 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 K 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 K 21 7-14). As Ahab was on his way to talve possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on Idng and royal house. A temporary respite was given to Ahab because of a repentant mood (1 K 21 27-29)
NADABATH, na'da-bath (NaSapdB, Nadahdlh; AV Nadabatha, na-dab'a-tha) : A city E. 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 Mace 9 37 fT). 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.
but later the blow fell, first upon himself in a con-
flict with Syria (1 K 22 34-40); then upon his house through a conspiracy of Jehu, in which Jehoram, Ahab's son, and Jezebel, hia wife, were slain (2 K 9 2.5-26.30 ff). In both cases the circumstances recalled the foul treatment of Naboth.
NAGGAI, nag'i, nag'a-I (Na-y^at, Naggal; AV Nagge) : In Lk 3 25, the Gr form of the Heb name NOGAH (q.v.).
Henry Wallace NABUCHODONOSOR, nab-Q-ko-don'6-sor (NaPouxo8ovoer6p, Nahouchodonosor) : LXX and Vulg form of "Nebuchadnezzar" ("Nebuchadrezzar") found in AV of the Apoc in 1 Esd 1 40. 41.45.48; 2 10; 5 7; 6 26; Ad Est 11 4; Bar 1 9.11.12. It is the form used in AV of the Apoc throughout. In RV of Jth and Tob 14 1.5, the form "Nebuchadnezzar" is given.
NAHALAL, na'hal-al (bbn3, nahdlal; B, BaiB-
ixdv, Bailhmdn, A, NaaXioX, Naalul, 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
(.losh 19 15, AV [incorrectly] "Nahallal"; 21 35; Jgs 1 30, "Nahalol"). In the Talm Jerus {Meg., l1) it is identified with Mahlul. This name might correspond either with 'Ain MCiliil, or with Ma'lfd. The former lies about 3i miles N.E. of Nazareth on a hill near the eastern boundary of Zebulun. The latter is situated about 3i miles W. of Nazareth,
NACON, nfiTion, THE THRESHING FLOOR OF (1133 , nakhon; AV Nachon) : The place where Uzzah was smitten for putting forth his hand to steady the ark, hence called afterward "Perezuzzah" (2 S 6 8); in the 1| passage (1 Ch 13 9)
2109 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Nabathites Nahum, Book of
NAHATH, na'hath (nn? , nahath) :
near the southern border of Zebulun. The change of n to m is not unusuaL W. Ewing
(1) A grandson of Esau (Gen 36 13; 1 Ch 1 37).
(2) A descendant of Levi and ancestor of Samuel
NAHALIEL, na-ha'li-el, na-hal'i-el (bxibn?
(1 Ch 6 26); also called "Toah" (1 Ch 6 34) and "Tohu" (1 S 1 1).
nahall'd, "torrent valley of God"; B, Mavaif|X, Manatl, A, 'NaaXii\K, NaaliU) : A place where Israel encamped on the way from Arnon to Jericho, named with Mattanah and Bamoth (Nu 21 19). Onom placesit near to the Arnon. It is natural to seek for this "torrent valley" in one of the tributaries of the Arnon. It may be Wddy Waleh, which drains a wide area to the N.E. of the Arnon; or perhaps Wddy Zerkd Ma'in farther to the N.
(3) A Lcvite who, in the time of Hezekiah, assisted in the oversight of "the oblations and the tithes and the dedicated things" (2 Ch 31 13).
NAHBI, na'bi C^^ni , nahhl): The representative of Naphtali among the 12 spies (Nu 13 14).
NAHOR, na'hor ("lin: , nahor; in the NT Nax<ip, Nachor) :
NAHALLAL, na-hal'al, NAHALOL, na'ha-lol. See Nahalal.
(1) Son of Serug and grandfather of Abraham (Gen 11 22-25; 1 Ch 1 26).
(2) Son of Terah and brother of Abraham (Gen 11 26.27.29; 22 20.23; 24 15.24.47; 29 5; Josh 24 2). A city of Nahor is mentioned in Gen 24 10; the God of Nahor in Gen 31 53. In AV Josh 24 2; Lk 3 34, the name is spelled "Nachor."
NAHAM, na'ham (Dn3 , naham, "comfort"): A Judahite chieftain, father of Keilah the Garmite
(1 Ch 4 19); the passage is obscure.
NAHAMANI, na-ha-ma'ni, na-ham'a-ni C?pnD
, nahdmdni, "compassionate"): One of the twelve heads who returned with Zerubbabel (Neh 7 7). The name is wanting in the 1| list (Ezr 2 2). In
NAHSHON, na'shon CiilCn?, nahshori; LXX and NT, Naao-o-iiv, Naasson): A descendant of Judah; brother-in-law of Aaron and ancestor of David and of Jesus Christ (Ex 6 23; Nu 1 7; 1 Ch 2 10.11; Ruth 4 20; Mt 1 4; Lk 3 32).
1 Esd 5 8 he is called "Eneneus" (RVm "Enenis" )
NAHARAI, na'ha-ri Cin: , naharmj), NAHARI, na'ha-ri Cin: , nahraij) : One of David's heroes, Joab's armor-bearer (2 S 23 37, AV "Nahari";
NAHUM, na'hum (Naoin, Naoum; AV Naum) An ancestor of Jesus in Lk's genealogy, the 9th before Joseph, the husband of Mary (Lk 3 25). NAHUM, na'hum, THE BOOK OF:
1 Ch 11 39).
NAHASH, na'hash (TBnj, ndhash, "serpent"; Nads, Nads)
(1) The father of Abigail and Zeruiah, the sisters of David (2 S 17 25; cf 1 Ch 2 16). The text in 2 S, where this reference ia 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.
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 fi25 BC (3) The Final Attack (4) Probable Date II. The Book 1. Contents (Chs 1-3) 2. Style 3. Integrity III. Teaching 1. The Character of Jehovah 2. Nahum's Glee over the Ruin of Nineveh 3. Universality of .Jehovah's Rule 4. The Messianic Outlook Literature
(2) A king of Ammon, who, at the very beginning
of Saul's reign, attacked Jabesh-gilead so success-
fully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and serve the Ammonites (1 S 11 Iff). The harsh
/. Authorship and Date.—The name Nahum (DinD, 7iahum; LXX and NT Naov|x, Naoum;
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
Jos, Naoumos) occurs nowhere else
1. Name in the OT; in the NT it is found in Lk 3 25. It is not uncommon in the Mish, and it has been discovered in Phoen inscriptions. It means "consolation," or "consoler," and
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 S 11 1 ff), and, according to Jos, lulled King Nahash {Ant, VI, v, 3).
is therefore, in a sense, synibolical of the message of the book, which is intended to comfort the oppressed and afflicted people of Judah.
Of the personal life of Nahum, practically nothing
If the Nahash of 2 S 10 2 bo the same as the king mentioned in 1 S 11, this statement of Jos cannot bo
is known. In 1 1 he is called "the Elkoshite," that
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
is, an inhabitant of Elkosh. Un-
2. Life fortunately, the location of this place and Home is not known. One tradition, which cannot be traced beyond the 16th
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."
cent. 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 N. of the
(3) A resident of Rabbath-ammon, the capital
site of ancient Nineveh. A second tradition, which
of Ammon (2 S 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
is at least as old as the days of Jerome, the latter part of the 4th cent., locates Elkosh in Galilee, at a place identified by many with the modern ElKauze, 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
of Hanun, king of Ammon (2 S 10 1). W. W. Davies
Nahum, Book of Naked THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2110
entitled "Lives of the Prophets," says "Nahum was from Elkosh, bej'ond Bet Gabre, of the tribe of Simeon." A place in the S. 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.
captured (ver 7), the inhabitants flee (ver 8), the
city is sacked and left a desolation (vs 9-13) . The destruction of the bloody city is imminent (3 1-3)
the fate is well deserved and no one will bemoan her (vs 4-7); natural strength and resources will avail nothing (vs 8-11); the soldiers turn cowards and the city will be utterly cut off (vs 12-18); the whole earth will rejoice over the downfall of the cruel oppressor (ver 19).
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,
Opinions concerning the religious significance of the Book of Nahum may differ, but from the stand-
3. Date it seems evident that the prophecies were delivered some time before 607606 BC, the year in which the city was destroyed. Thus the latest possible date of Nahum's activity
point of language and style all stu-
2. Style dents 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 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 Egyp 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 66-3 and 607.
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."
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 cent. BC Assyria was threatened three times:
Until recently no doubts were expressed concerning the integrity of the book, but within recent years
scholars have, with growing unanimity, 3. Integrity denied the originality of 1 2—2 2 (Heb 2 3), with the exception of 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 ch 1 {HDB, art. "Nahum"; fcpos, 1898, 207 ff; ZATH-', 1901, 225ff; 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.
(1) the revolt of Shamash-shumukin of Babylon against his brother, the king of Assyria, 650-648 BC; (2) the invasion of Assyria and threatened attack upon Nineveh by some unknoTsm foe, perhaps the Scythians, about 625 BC; (3) the final attack, which resulted in the fall and destruction of Nineveh in 607-606 BC.
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 Chaldaeans 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 difBcult 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 Heb prophecy would be more truly conserved." There seems to be good reason, there-
The artificial cliaracter of acrostic poetry is generally supposed to point to a late date. Hence those who believe that ch 1 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 ch 1 is vague, while the utterances in chs 2 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 difHcuIties exist in ch 1, that in some respects it ditfers from chs 2 and 3, even the students of the Eng. text can see ; and that the Heb text has suffered in transmission is very probable. On the other hand, the presence of an acrostic poem in ch 1 is not beyond doubt. The apparent vagueness is removed, if ch 1 is interpreted as a general introduction to the more specific denunciation in chs 2 and 3. And a detailed examination sliows 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 1 2—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 ch 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."
fore, for assigning Nahum's activity to a date between 610 and 607 BC.
//. The Book.—Nahum is the prophet of Nineveh's doom. Ch 1 (-)-2 2) contains the decree of Nineveh's destruction. Jeh is a God
///. Teaching.—The utterances of Nahum center around a single theme, the destruction of Nineveh.
His purpose is to point out the hand 1. The of God in the impending fall of the city, Character and the significance of this catastrophe of Jehovah for the oppressed Hebrews. Asare.sult they contain little direct religious teaching; and what there is of it is confined very largely to the opening vs of ch 1. These vs emphasize the twofold manifestation of the Divine holiness, the Divine vengeance and the Divine mercy (1 2.3). The manifestation of the one results in the destruction of the wicked (1 2), the other in the salvation of the oppressed (1 15; 2 2). Faith in Jeh will secure the Divine favor and protection (1 7).
1. Contents of vengeance and of mercy (vs 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 (vs 4—6). Jeh, faithful to tho.se who rely upon Him (ver 7), will be terrible toward His enemies and toward the enemies of His people (ver
8). Judah need not fear: the present enemy is doomed (vs 9-14), which will mean the exaltation of Judah (1 1.5; 2 2). The army appointed to execute the decree":." (ipproaching, ready for battle
(2 1-4). All efforts' to save the city are in vain;
it falls (vs 5.6), the queen and her attendants are
2111 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Nahum, Book of Naked
The fierceness of Nahum, and his glee at the thought of Nineveh's ruin, may not be in accord with the injunction, "Love thine
upon the tablet of their heart, and upon the horns of your altars" (Jer 17 1). Jambs Ore
2. Nahum's enemy" ; but it should be borne in Glee over mind that it is not personal hatred the Ruin that prompts the prophet; he is stirred of Nineveh 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.
NAIN, na'in (Natv, Nam): 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 (Lk 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-Duhy
("Hill of Moreh"), the mountain which, since the Midtllc Ages, has been known as Little Hermon. The modern name of the mountain is derived from
Neby Duhy 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 inclosed 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 E. are many tombs of antiquity. The site commands a beauti-
While Nahum's message, in its direct teaching, appears to be less spiritual and ethical than that
of his predecessors, it sets in a clea,r
3. Univerlight Jeh's sway over the whole uni-
sality of verse, and emphasizes the duty of Jehovah's nations as well as of individuals to Rule 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 prin-
ful 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 S. 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
ciple 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."
price brought them to ruin, from which, after many years, they have not yet fully recovered.
In a broad sense, 1 15 is of Messianic import. The downfall of Nineveh and Assyria prepares the
W. EwiNG NAIOTH, na'yoth, ni'oth (^^3, nayolh; B,
way for the permanent redemption and 4. The _ exaltation of Zion: "the wicked one Messianic shall no more pass through thee." Outlook LiTEHATUBE.—Comms. on the Minor Propliets by Ewald, Pusey, Keil, Orelli; G. A. Smith (Expositor's Bible); Driver (New Cent.); B. A. Davidson, comm. on "Nah." "Hab," "Zeph" (Cambridge Bible); A. F. Kirkpatrick, Doctrine of the Prophets; Eiselen, Prophecy and the Prophets; F. W. Farrar, Minor Prophets ("Men o( the Bible" series); Driver. Intro to the Lit. of the OT; HDB, art. "Nahum"; EB, art. "Nahum."
Aiid9, Audth, A, Nauiii9, NauiolK) : This is the name given to a place in Ramah to which David went with Samuel when he fled and escaped from Saul
(1 S 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 inRamah ; andwhatever its etymological significance, it denoted a place where the prophets dwelt together. On approaching it in pursuit of David, Saul was overcome by the
F. C. Eiselen NAIDUS, na'i-dus (A, NdeiSos, Ndeidos, B, Nd-
aiSos, Ndaidos) : One of those who had taken "strange wives" (1 Esd 9 31), apparently = "Benaiah" of Ezr 10 30, of which it is probably a corruption or the latter part.
Spirit of God, and conducted himself like one "pos-
sessed," giving rise to the proverb, "Is Saul also among the prophets?" W. Ewing
NAKED, na'ked, NAKEDNESS, na'ked-nes: "Naked" in the OT represents variqus derivatives of
NAIL, nal: (1) As denoting the finger-nail, the Heb word is T}ES, sipporen (Dt 21 12), the cap-
"l^y , Vtr, and T\yS , 'araA, chiefly Dliy , ^arom (adj.) and ni")y , \rwah (noun) ; in the NT the adj . is 7«(i-
tive woman "shall shave her head, and pare her
v6s, gumnds, the noun -yDiiviTtjs, gumnoles, with vb.
nails." i'he latter was probably intended to prevent her from marring her beauty by scratching her face, an act of self-mutilation oriental women
yv(ivtiT£{pa), gumneteud, in 1 Cor 4 11. In Ex 32 25; 2 Ch 28 19, AV adds 37nS, para\ "break loose,"
"cast away restraint." Both the Gr and Heb forms mean "without clothing," but in both languages they are used frequently in the sense of "lightly
are repeatedly reported to have committed in the agony of their grief. Aram. "ISip , l"phar{Dn\ 4 33,
"his nails like birds' claws"). (2) As pin or peg (for
clad" or, simply, "without an outer garment."
tents, or driven into the wall) the word is IT}"^
, ya-
So, probably, is the meaning in Jn 21 7—Peter was wearing only the chiton (see Dress); and so perhaps in Mk 14 51. .52 and Mic 1 8. In Isa 20 2-4, however, the meaning is lit. (for the "three years"
thedh (in Jgs 4 21 RV, "tent-pin") ; in Isa 22 23, "a
nail in a sure place" is a peg firmly driven into the wall on which something is to be hung (ver 24) ; cf Eccl 12 11, where the word is 7nasm''rdlh, cognate with masmer below. (3) For nails of iron (1 Ch 22 3) and gold (2 Ch 3 9), and in Isa 41 7 and Jer 10
of ver 3 see the comms.). So in Gen 2 25; 3 7, where the act of sin is immediately followed by the
4, the word is "I^PP , masmer. (4) In the NT the word is i;Aos, hflos, used of the nails in Christ's hands (Jn 20 25), and "to nail" in Col 2 14 ("nail-
sense of shame (see Delitzsch, Bib. Psychology, and Gunkel, ad loc). A very common use of "naked"
is also "without proper clothing" (Job 22 6;^1 Cor
4 11, etc), whence, of course, the expression "clothe
ing it to the cross") is irpo<r-n\6ui, proseloo. In a figurative sense the word is used of the hard
the naked." "Nakedness," in addition, is used as
a euphemism in 1 S 20 30. A -lightly different
point of a stylus or engraving tool; "The sin of Judah is written with a pen of iron, and with the
euphemistic usage is that of LlV 18 19, which in Ezk 16 36.37 is played off against the literal sense
point (lit. "claw," "nail"] of a diamond : it is graven
Name Names, Proper THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2112
"to be his people" (2 Ch 7 14; Isa 43 7); it implies "protection," etc (Isa 63 19; Jer 14 8.9); to "call upon" the name of Jeh was "to worship him" as God
(cf Ezk 22 10; 23 18.29). The point of Gen 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 comms. and of Hab 2 15). Possibly some of these euphemisms are due to the Massoretes (see OT Texts). The Jews objected vigorously to exposure of the body
(Gen 21 33; 26 2.5, etc); "to confess His name, to "acknowledge him" (1 K 8 33.35); to love, trust, act
in, etc, "the name," was to love, trust, etc, Jeh Himself
(Ps 5 11; 7 17). Very frequently, esp. in the Pss and prophecies of Isa and Jer, " the name" of God stands for "God himself"; to "forget his name" was "to depart fromhim" (Jer 23 27) ; "to minister, prophesy, or speak" in His name signified Divine appointment, inspiration, authority (Jer 11 21; 14 14.15, etc); we have "swearing by" or "in" the name of Jeh (Dt 6 13); to take His name "in vain" was to swear falsely (Ex 20 7; Lev 19 12); we have "blessing" in His name (Dt 10 8); "cursing" (2 K 2 24). In Lev 24 11, we have
(even athletes insisting on a loin-cloth [cf 2 Mace 4 12.13]), and compulsory nudity was the extreme of shame and humiliation (Isa 20 2-4; Lam 1 8; Hos 2 3; Nah 3 5, etc). The relation of this attitude to Israel's high sexual morality needs no explanation. Burton Scott Easton
tlie case of one who "blasphemed the Name, and cursed," the penalty for which was death by stoning (vs 13-16). In later Jewish usage (cf Wisd 14 21) the sacred name Jeh 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 AV, for which ARV substitutes "Jeh."
NAME, nam (QTD , shcm; 6vo(jia, 6noma; Lat nomen [2 Esd 4 1]; vbs. (5^o/xdfu, onomdzo; Lat nomino [2 Esd 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 1.5; Rev 3 4, onoma stands for "persons"; cf Nu 26 53, 55.
//. NT Word and Use.—In the NT onoma has frequently also the significance of denoting the "character," or "work" of the person,
1. Character e.g. Mt 1 21, "Thou shalt call his and Work name Jesus; for it is he that shall of the save," etc (Lk 1 31; 2 21; 1 63, Person "His name is John"; cf 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 OT (Mt 6 9; "Father, glorify thy name," Jn 12 28); it is manifested by Christ (Jn 17 26; cf vcr 3) ; the name of Jesus, as manifesting God, takes the place of the name of Jeh in the OT (cf Jas 2 7 with Jer 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," Phil 2 9.10 (cf Isa 45 23); "It is not the name Jesus, but the n.ame 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"; Jas 5 14 [probable text, WH], "in the Name"; 3 Jn ver 7, "for the sake of the Name"); the "name of Christ" is equivalent to "Christ himself" (Mt 10 22; 19 29); it is the same thing as "his manifestation" (Jn 20 31); therefore "to believe on his name" is to believe in Him as manifested in His life and work (,Jn 1 12; 2 23); "in the name of God" means sent by God, as representing Him, with Divine authority (Mt 21 9; 23 39); in like manner, we have "prophesying" or "preaching" in the name of Jesus (Acts 4 18; 5 28) . The
/. OT Word and Use.—The word for "name" in the OT is shem (also the name of one of the sons
of Noah). The etj'mology is uncer-
1. General tain, although it may be from shCmiah
(obs.), "to set a mark"; shum is the Aram. 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 (Gen 6 4; 2 S 7 9.23, etc); it might be an "evil name" (Dt 22 14.19); the "name" is also equivalent to a "people" or "nation" (which might be "blotted out," i.e. destroyed [Dt 7 24, etc]); to speak or write "in the name" signified authority (Ex 5 23; 1 K 21 8, etc); to "call one's name" over a place or people indicated po.ssession or ownership (2 S 12 28; Am 9 12, etc); to act "in the name" was to represent (Dt 25 6); to be called or known "by name" indicated special individual notice (Ex 31
2; Isa 43 1; 45 3.4). Gen 2 19.20 even displays a conception of identity between the name and the thing.
"To name" is sometimes 'amar, "to say" (1 S 16 3); dabhar, "to speak" (Gen 23 16); nakabh, "to mark out" (Nu 1 17); /card',' "to call" (Gen 48 16; Isa 61 6). Of special intere.st is the usase with respect to the name of God. (For the various Divine names and their sig-
nificance see God, Names of.) He ro2, The vealed Himself to Israel through Moses by
"rii'iMMQ ^ "*^'^ name (wliich was at the same time juivine
' 'name of Jesus' ' represented His
' 'authority" and "power," e.g. working miracles in His name (Mt 7 22; Mk 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
^ijg^^. Qj jjjg (jQij Q( ^^jjgjj. f^thers) JeName hovah (q.v.) {Yahweh)—the nature of wliicli should be shown by His manifestations on their behalf (E,x 3 1.3-16; 15 2. .3). The "name of God was therefore not a mere word, hut the whole of" the Divine manifestation, the character of God as revealed in His relations to His people and in His dealings with them (Ex 9 16; .losh 7 9; 9 9, etc). The "name of Jeh" was proclaimed to Moses on Mt. Sinai. "Jeh, .Teh. a God merciful and gracious, slow to anger, and at)undant in lovingkindness and truth," etc (Ex 34 6); the name J'ehovah (so revealed) was (Ex 3 15) His "memorial Name" (so, often, in ARV; see Memorial). His sole Deity was such an important element in His name that Dt 6 4 f was termed the "Shema" (from shcma' , "hear," the first word in ver 4), the first article of Israelitish 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 Jeh 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 (Ex 20 24; 1 K 8 10). His "name" was in the angel of His Presence (Ex 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 Ch 6 '-iZ: Ps 25 11); the great things He should do would be "for a name" (Isa 55 13); He would give His people a new name, "an everlasting name" (Isa 56 5) ; to be "called by" the name of Jeh is
(Lk 24 47); sinners were justified "through his name" (Acts 10 43; 1 Cor 6 11); sins were forgiven "for his name's sake" (1 Jn 2 12); men "called upon the name" of Jesus, as they had done on that of Jeh (Acts 9 14.21 [cf 7 59]; Rom 10 13 14). "To name the name" of Christ was to belong to Him (2 Tim 2 19); the calling of His name on the Gentiles signified their acceptance as God's people (Acts 15 17 [quoted from Am 9 12]; cf Rom 1 5); to "hold fast his name" is to be true to Him as made known (Rev 2 13' 3 8); to be "gathered together in his name." to "do all thingsinhisname,"isas"aclmowledginghim" (Mtl8 20; Col 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 I Cor 1 13, eis) is "to call over them his name" (in the rite), as
2113 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Name Names, Proper
claiming them tor 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.
be (a) a noun, the copula being implied, as Abijah, "Jeh is a father," Eliab, "God is a father," Elimelech, "God is king"; or (6) an adj., asTobijah, "Jeh
is good" (Zee 6 10); or (c) a participle, as Obededom, "Edom is serving"; or (d) a finite vb. This last type exhibits five or .six varieties: the subject stands before a perfect, as Jonathan, "Jeh hath given," Jehoshaphat, "Jeh hath judged," Eleazar,
"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" (Mt 10 41.42); to receive a httle child "in Christ's name," i.e. as belonging to Him, is to receive Himself (Mt 18 5; Mk 9 37; ver 41 to disciples, RV "because ye are Christ's," m "Gr in name that ye are [Christ's]"; Lk 9 48; cf Mt 18 20; Mk 13 6, "Many shall come in my name"; Lk 21 8). 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
"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, "Jeh hath built," Shcphatiah, "Jeh hath judged,' Asahel, "God hath made"; or after an imperfect, as Jezreel, "God doth sow." Very often the subject is the pronoun included or imphed in the verbal form, as Nathan, "he hath given," Hillel, "he hath praised," Jaii-, "he enlighteneth," Jephthah, "he openeth." Occasionally the predicate contains an object of the vb., as Shealtiel, "I have asked God" (Ezr 3 2), or a prepositional phrase, as Hephzibah, "my delight is in her" (2 K 21 1). The sentence-name is usually a declaration, but it may be an exhortation or a prayer, as Jerubbaal, "let Baal strive," and Hoshea, "save!" (Nu 13 16), or it may be a question, as Micaiah, "who is like Jeh?" All of the foregoing illustrations have been taken from the Books of Jgs and S, unless otherwise noted.
2. In His name, according to His promises, Relation "Whatsoever ye shall ask in my name, to Prayer that will I do" (Jn 14 13; cf 14 14; 15 16; 16 23); "Hitherto have ye asked nothing in my name : ask .... that your joy may be made full" (Jn 16 24), is not merely to add to our prayers (as is so often unthinldngly 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" (Jn 6 56; 14 20; 15 4ff; 16 33; cf 1 Jn 5 20), and the PauUne "in Christ" (Westcott, The Gospel according to St. John).
The proper name is treated as one word, whether on analysis it consists of a single word, a phrase, or a sen-
tence: and as such it is subject to the 2 Vocalilaws of accent and quantity which govern
•7a+;r.Ti ^^^ Ti<ih word. (1) A common noun used zaiion 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. Unguals, and palatals. Thus the name Perez, "breach," which appears also as Pharez in AV of the OT, occurs in the Heb text in the four forms pereQ, -pareQ, phere^ and phareg (Ruth 4 18: Neh 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 J**didiah, "beloved of Jeh"; 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
W. L. Walkee NAMES OF GOD. See God, Names of.
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
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 Heb due to the causes already mentioned (1 Cli 3 8: 14 5.7; see AV and RV). The requirements regarding the elision 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 vh. Thus the personal names ' Ulshdmd' z,nd' eladthan (subject followed by vb. in the perfect): "etydkim, 'elyahbd', and yehdydkhln (subject and imperfect) ; gedhalydh, yekholydhu, hdrakh'el, in which the first vowel is protected by the implied reduplication of the Picl species, b'ndyak, 'dsdh'el, and 'dsdh-'el, 'd.lVel, hdzdh'el and hdzd'el and pedhah'el (perfect and subject)*; yigdalydhu' yihhnsydh. ya'd.ii'el, yahdi'el, y^hallel'el, yesimVel (imperfect and subject); y^'rubha'al and ydshobh'dm (jussive and_subject; u in sharpened, and 6 in closed, syllable: in Jashobeam the first long vowel is retained by a secondary accent, marked by metheg); ndikdn and yiphtdh, i.e. Jephthah. Ibneiah shows the customary apocopation of the imperfect of Lamedh-he vbs.; and tlie names Benaiah to Pedahel show the methods of combining the perfect of such vbs. with a following element. The short vowel of the final closed syllable of the imperfect
2. The Narrator's Only Concern 3. Allusions Linked with Names
/. Form of Hebrew, or. More Broadly, Semitic, Proper Names.—The Heb proper name consists of
a single word, a phrase, or a sentence.
1. Various (1) Where the name is a single word. Types other than a vb., 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"; (6) a participle, as Saul, "asked," Zeruiah,
"cleft"; (c) an adj., as Ikkesh, "perverse," Maharai, "impetuous," Shimei, "famous"; or (d) a word that may be either an adj. or an abstract noun according to circumstances. Such are formations
after the norm of kattul, as Shammua', which are
generally adjs.; and formations by means of the ending am or on, as AduUam, Zalmon, Gideon, or, with the rejection of the final n, Shilo[h] and Solomo[n]. (2) The name may be a phrase, consisting
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 Heb 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 vb. is used as a personal name.
of (a) two nouns, as Penuel, "face of God," Samuel, "name of God," Ish-bosheth, "man of shame"; or
(6) an adj. and a noun, as Jedidiah, "beloved of Jeh"; or (c) a preposition and one or more nouns,
as Besodeiah, "in the intimacy of Jeh" (Neh 3 6).
(3) When the name is a sentence, the predicate may
Names, Proper THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2114
When the name was a sentence in Heb, its constituent parts could be transposed without chang-
(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 Iving Hezekiah was written by the Hebrews both
ing the meaning. Thus the father
3. Transpoof Bathsheba was called Ammiel, "a sition of kinsman is God," and Eliam, "God is Constituent a kinsman" (2 S 11 3; 1 Ch 3 5); Parts and similarly, in letters written from Pal to the king of Egypt in the 14th cent. BC, Ilimilki is also called M'ilkili, the name in either form signifying "God is king." Ahaziah, king of Judah, is called Jehoahaz (cf 2 Ch 21 17 with 22 1), a legitimate transposition of the vb. and subject, and meaning in each case, "Jeh hath laid hold."
y'hizkiydh, "Jeh doth strengthen," and hizkiyah, "Jeh is strength." The two forms interchange many times in 2 Ch 29-33. 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" (Neh 11 2.5 with Josh 15 21; 2 S 23 20); Meshelemiah, "Jeh is recompensing," to Shelemiah, "Jeh's recompensing" (1 Ch 26 1.2 with ver 14); MeshuUam, "recompensed," to Shallum, "recompensed" (1 Ch 9 11; Neh 11 11 with 1 Ch 6 12; Ezr 7 2).
Not only did transposition take place, but the substitution of a cognate root and even the use of a different part of the vb. also occurred. Thus King .Jehoiachin (2 K 24 6; Jer 52 31) was known also as Jeconiah (.Ter 24 1; 28 4) and Coniah (22 24.28; 37 1). The two names Jehoiachin and Jeconiah have e-xactly the same meaning, "Jeh doth establish"; and Coniah is a synonym, "the establishing of Jeh." The Divine name which begins Jehoiachin is transferred to the end in Jeconiah and Coniah; and the Hiphil imperfect of the vb. kiln, which is seen in Jehoiachin, has been replaced by the Qal imperfect of the vb. kdnan in Jeconiah, and by the construct infinitive of the same species in Coniah. Parallel cases occur in Assyr and Bab lit., among which the two forms of the king's name, Zamama-shum-iddina and Zaraama-nadin-shum, exhibit both the transposition of constituent parts and an interchange of preterite and participle.
//. The Range of Proper Names.— (1) Not exclusively descriptive.—Simonis in his Onomasticum,
published in 1741, and Gesenius in his
1. Personal Thesaurus, issued during the years Names 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 the theory, Gesenius tr"* Malchiel by "rex Dei, h. e. a Deo constitutus"; and Simonis tr"^ 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
Twin forms like Abiner and Abner, Abishalom and Absalom, Elizaphan and Elzaphan, are not the
(i.e. copiosissimam liberorum turbam) donavil"
Gesenius tr"^ Gedaliah "quern Jehova educavit vel roboravit," Zerahiah "cui Jehova ortum dedit," .Jehozadak "quem Jehovajustumfecit," and Joel "cui Jehova est deus, i.e. eultor Jehovae"; but Simonis rendered Joel by "Jehoua (est) Deus .... vel (cui) Jehoua Deus (est)." Now Malchiel means "God is king," Malchi-shua "the king, i.e. God, is salvation"
full name and its abbreviation by 4. Methods syncopation, but are merely two of Abbrevariant, equally legitimate, modes of viation 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 y'ho at the beginning and ydhii at the end of proper names: hence Jehoash became Joash (2 K 12 1.19), and Amaziahu became Amaziah (2 K 14 1 Heb text, and 8) ; (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" (Ps 76 2); Kiriath-baal, "city of Baal" (Josh 15 60), to Baal or Baalah (Josh 15 9.10; cf 2 S 6 2); Beeshterah, "house or temple of Astarte," to Ashtaroth; Beth-lebaoth, "house of lionesses," to. Lebaoth; Beth-azmavcth to Azmaveth; Bcth-rehob to Rehob; Beth-bamoth to Bamoth (M S, 1. 27, with Nu 21 19); Beth-baalmeon to Baal-meon (Nu 32 38; Josh 13 17); the same custom existed among the Moabites who spoke of this town indifferently as Beth-baal-mcon and Baal-meon (M S, 11. 9, 30); (3) abbreviation by the omission of the Divine name: thus the name of the idolater Micaiah, which means, "who is like Jeh?" (Jgs 17 1.4 [Heb]), was shortened to Micah, "who
(cf Joshua), Ammizabad "the Kinsman hath enciowed," Gedaliah "Jeh is great," Zerahiah "Jeh hath risen in splendor," Jehozadak "Jeh is righteous," and Joel, if a compound name, "Jeh 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 Ir'habod, "the glory is not" (1 S 4 21), and probably Obed-edom, "Edom is servmg" (cf 1 S 14 47; 21 7); or it told of circumstances attending the child's birth, as Saul, "asked," and Ehshama, "God hath heard"; or it embodied an article of the parent's creed, as Joab and Abijah, "Jeh is a father," Joel, "Jeh is God"; or it expressed a hope concerning the child or bore witness to a prophecy, as Jedidiah, "beloved of Jeh," and Solomon, "peaceable" (2 S 12 25; 1 Ch
is like?" (vs 5.8); and similarly in the case of three other men, namely the prophet (Micaiah, Jer 26 18 ERV, and Micah, Mic 1 1), the Levite musician (Neh 12 3.5 with 11 17.22), and the father of Abdon (2 K 22 12 with 2 Ch 34 20). The king of Judah, Yauhazi, as he was known to the Assyrians, i.e. Jehoahaz, ".'ich hath laid hold," is called simply Ahaz, "he hath laid hold," in the Heb records. The town of Jabneel, "God doth cause to be built," was shortened to Jabneh, "he doth cause to be built" (Josh 15 11; 2 Ch 26 0; cf 1 Mace 4 15); Paltiel, "deliverance of God," was curtailed to Palti, "deliverance" (1 .S 25 44; 2 S 3 15); Abijah, ",Ieh is father," to Abi (2 Ch 29 1 with 2 K 18 2); and Baraoth-baal, "high place,s of Baal," to Bamoth (Josh 13 17 with Nu 21 10). 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 Assyr and Bab lit.: thus Nabu-nadin-ziri and Nabu-shum-ukin were called Nadinu and Shum-uldn respectively (Dynastic Tablet no. 2, col. iv, 4, 5, with Bab Chron., col. i, 13, 16).
2115 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Names, Proper
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.
first, in no period are the names which have been transmitted by the Heb 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.
(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
At one time men and women from the middle class of society are asserting themselves in the national lite, 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 w^orship 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 foimd in a record of political uprisings in the army ^vith the nximber 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 numljer 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.
(Gen 41 51.52); or the name may be religious in form, as Shemaiah, "Jeh hath heard," and publicly testify to the parents' gratitude to God. (fe) The covenant relation, which Jeh entered into with Israel, made the name Jehovah, and that aspect of God's character which is denoted by this name, peculiarly precious to the people of God, and thenceforth the word Jehovah became a favorite element in the personal names of the Israelites, though not, of course, to the exclusion of the great name El,
The brine of its waters led the ancient Hebrews to call the Dead Sea the Salt Sea. Bethesda, "house of mercy," received its name
"God." (c) Among the kings in the line of David, the consciousness of their formal adoption by Jeh to be His vicegerents on the throne of Israel (2 S 7; Ps 2) found expression in the royal names. Jeh, 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 cent., the custom became established. Henceforth
2. Geofrom the belief in the healing virtue graphical of its waters; Lebanon, "white," from Names 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 S 24 1.2), werein 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, "beautj'," Tirzah, "pleasantness," Janoah, "rest," Shiloh, "tranquillity," and Salem, "peace." The resemblance of the Sea of Galilee in shape to a harp secured for
it was conventional for the king of Judah to have for his name a sentence with Jeh 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 apo-state from Jeh. 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 min-
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 (Jgs 7 25; 1 S 7 12); or enshrined a religious transaction or experience, Beth-el and Beracah (Gen 28 17-19; 2 Ch 20 26); or told of a migration, as when colonists gave the name of their native town to their new settlement
isters, and it frequently led to the choice of an ecclesiastical name containing the word God or Jeh. 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 Jeh 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 Jeh's temple at Jerus 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, esp. those which mentioned God by His name of Jehovah.
(Jgs 1 2.3-26). 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 Gibeathphinehas. The Jebusite stronghold captured by David was named by him the city of David, and was known by this name, as a quarter of Jerus, for many generations (2 S 5 9; 2 K 16 20). The practice was common among the Sem contemporaries of Israel, as is illustrated by Dur-sharruken, "Sargonsburg," and Kar-shalmanasharidu, "Shalmaneser's fortress." A town might also be named
(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,