Part 2
after the tribe which inhabited it or after the an-
cestor of the tribe, as Dan (Jgs 18 29), and possi-
Names, Proper Nanaea THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2116
contraction is "alien to the genius of the Heb language" (Driver, Text of Samuel, 13), and the absence of the two consonants aleph and lamedh 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 esp. familiar by reason of the name Peniel, "face of God" (Gen 32 30 f). Samuel means "name of God" (Gesenius). As Jacob, upon his return from Paddan-aram, in fulfilment 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" (Gen 35 1.3.7), so Hannah having by vow dedicated to Jeh 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 Bib. 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 sh'mu' el &nd sh''iltiw in 1 S 1 20 was unsought, for these words are separated in the Heb text, and the emphasis is placed on the gift's being "from Jeh." 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.
bly 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.
///. Characteristics of Biblical References.—As a rule, Sem words clearly reveal their origin and
structure. The Semite might, indeed,
1. Derivaerr with respect to the particular tion of meaning intended, where a word was Names current in several significations. Thus Manifest the vale of hdkha' , mentioned in Ps 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 VSS render the unusual form, regarding it as equivalent to a similar word meaning "weeping." The pi. h'hha'im, "mulberry or balsam trees" (2 S 5 23. 24), was understood by Jos to denote a grove known by the name Weepers (Ant, VII, iv, 1; of LXX). 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 naroe 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 (Gen 30 23.24; Joseph being derivable from both yasaph and 'asaph).
Reuben affords evidence to the same effect. The name was known to the early Hebrews in this form e.xclusively. It is attested by their most ancient literature (Gen 29 32; 30 14; Jgs 5 1.5.16), by the entire OT, by the Gr tr (A, B and Lucian), by the Tgs, and by the NT (Rev 7 5). Yet in the 1st cent. Jos, adding a Gr termination, wrote Roubelos; and later the Syr version gave_ the naraeas Rllbll, and the Ethiopia version as Robel and Rfibel. 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 I, 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, VerglHchende Grammatik, § 11a). Notwithstanding the evidence furnished by the literature, preference has been given to Roubel as the original form on the ground that "the only plausible explanation of the etymology" given in Gen 29 32 "is that it is based on the form" R'' ilbel = R'' u ba'al (Skinner, Gen, 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 Heb of the name Reuben. The name signifies either "vision of a sou" 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 S 1 11), so Leah, using the same words, speaking of the same mercy already shown her, and with the same thought in mind, e-xclaimed- ".Jeh 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 tlie mind of her husband. Gesenius remarks that Reuben means " properly, ' See ye, a son
That the object of the Bib. writer was not to make known the derivation of the proper names is
clear from cases like Esek, Rehoboth
2. The and Ishmael (Gen 16 11; 26 20.22): Narrator's Isaac called the name of the well, ConOnly tention, because the herdsmen of Concern Gerar "contended" with him; another well he called Broad Places (roomy places), because Jeh had "made room" for him; and Hagar was directed to name the son that she was about to bear "God doth hear," because Jeh had "heard" her affliction. The narrator's purpose was not to declare that the Heb word for contention,
'e.Sefc, is derived from the Heb vb. for "contend," 'a^ak, 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 (Isa 8 3.4). Samuel is a notable example of this method. Hannah called his name Samuel, saying, 'Because of Jeh I asked him' (1 S 1 20) . Simonis, Ewald and Nestle derive the name from nh'mu'^^'el, "heard of God." This etymology would fully satisfy the reason given for the mother's choice of the name; but the suggested derivation
' but the sacred writer in Gou 29 32 e.xplains it as for ra' aft (ra'uy) b^'onul provided in my affliction'" (LcricoK, Thesaurus) This curious specimen of criticism may be regarded as the reductio^ ad absurdum of the hypothesis that the Heb writers intend to give the derivation of the proper names.
1 he result of endeavoring to force the words of the explanation into an intentional etymology compels the assumption that the Heb 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 Heb speech.
is far-fetched, for it is not customary for a Heb 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 sh'mu'-' 'el. Kimhi, 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 the theory of the narrator (Lehrbuch der hebraischen Sprache, 275, n. 3). This is incredible. Such a
Allusions to proper names are made for the purpose of stating the reason for the bestowal of the
"'ime, of pointing out a coincidence
3.^ Allusions between the name and the character Linked with or experience of its bearer, or of attachNames ing a prophecy; and it is common to link the allusion with the name by employing the root that underlies the name, or a cog-
2117 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Names, Proper Nanaea
nate root, or some other word that resembles the narne 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 (Gen 29 33). Words of this type (with the termination on) are formed from nouns and vbs., and have the force of adjs., diminutives, or abstract nouns, and are sometimes used as concrete nouns (Stade, Lehrbuch der hebraischen Grammaiik, § 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 Gen 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 Jeh 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 vb. in the statement of the motive. It was convenient and natural to do so, since the vb. shdma^ 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
and folly is with him' (1 S 25 2.5). Likewise the agreement between Jacob's character and a meaning that his name has in Heb was seen, and called forth the bitter word-play: 'Is he not rightly named "He supplants" ? for he hath supplanted me these two times' (Gen 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 vb. in the imperfect, "he laughs" or "one laughs" (cf Stade, Lehrbuch der hebraischen Grammaiik, § 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 (Gen 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 (17 19; 21 3). Accordingly, the theme with which she greets his advent is laid in her mouth. She plays upon the name Isaac, using the root of the word in various forms, first as a noun and then as a vb., and giving to the vb. 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' (21 6; cf Ps 126 2).
is used that is one with the name in derivation, but differs from the name in form and grammatically
(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 (Mic 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' (Gen 17 18.20). To Gad a prophecy is attached in Gen 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 Heb literature.
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 kun, 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 vb. kUn, because of the technical meaning which had become attached to it. To avoid misunderstanding the cognate vb. hanah is employed, which has radically the same significance, but is without the technical implications (Gen 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 Bib. narrator does not state whether the name Noah is the transliteration of a foreign word or is its tr into Heb; 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 Heb, Its root may be nuah, "rest." At any rate it promptly suggested to the ear of the Hebrew the idea of
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 Jeh was the object of her praise; for she said: "Now will I praise Jeh" (Gen 29 35). In Gen 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:
rest. But the vb. nuah is used in Heb, as is the corresponding vb. "rest" in Eng., 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 (Gen 5 29, with a reference to 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 vb. naham, which has
' "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 vbs. in the perfect, and sig-
as one of its meanings the sense of comfort and relief.
nifies, "he hath judged." His adoptive mother had called his name Dan, because God had heard her complaint and decided the cause in her favor (Gen 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 vb.
(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:
' "He hath judged" shall judge his people, as one of the tribes of Israel' (Gen 49 16). See also God, Names of; Name.
'Call me not Pleasant, call me Bitter; for the Almighty hath dealt very bitterly with me' (Ruth
John D. Davis NANAEA, na-ne'a (Navata, Nanaia; AV Nanea)
1 20). In whatever sense Nabal's name may have been bestowed upon him originally, at any rate his
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
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.
Naomi Napkin THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2118
NAPHTALI, naf'ta-ll 0^^t>--< naphtall; N€<j>-
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 (Clem. Alex. 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 (Clem. Alex., loc.
6a\ii\i, Nephlhalelm):
I. The P.4TRIARCH
1. Name 2. Circumstances of His Birtli
3. Historical and Traditional Details
II. Tribe of Naphtali
1. Its Relative Position
2. Its Location in Palestine
3. Pliysical Features
4. Distinction of tlie Tribe
5. Sites and Inhabitants
6. Labors of Jesus in This District
/. The Patriarch.—The 5th son of Jacob, and the 2d born to him by Rachel's handmaid, Bilhah.
cit.), also Tanath, sometimes in Phoen inscriptions, Tanata, Anta (Egyp). In 2 Mace 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 a dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his suite and then cut off their heads. But 1 Mace 6
He was full brother of Dan (Gen 30
1. Name 7ff). At his birth Rachel is said to have exclaimed, naphlule 'Slohlm niphtalli, "wrestlings
of God"—i.e. "mighty wrestlings"—"have I wrestled." Her sister's fruitfulness
2. Circumwas a sore trial to the barren Rachel, stances of By her artifice she had obtained chilHls Birth dren, the offspring of her maid ranking as her own; and thus her reproach of childlessness was removed. The narne N. 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.
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 Mace 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.1.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2 Mace 1 13 ff may be identified with that of Artemis (Polyb. xxxi.ll; Jos, Ajit, XII, ix, 1) or Aphrodite (Appian, Syr. 66; Rawlinson, Speaker's Comm.). S. ANGtrs
Personal details regarding the patriarch N. are entirely wanting in Scripture; and the traditions have not much to say about him.
3. HistoriAccording to Tg Pseiulojon, he was a cal and swift runner. It also tells us that he Traditional was one of the 5 brethren whom Joseph Details chose to represent the family of Jacob in the presence of Pharaoh. He is said to have been 132 years old at his death (Test. XII P,
viii, 1, 1). When Jacob and his family moved to Egypt, N. had 4 sons (Gen 46 24). In Egypt, he died and was buried.
NAOMI, na'6-mi, nft-o'ml, nft-o'mi C^Ti . Tio'dml, probably = "pleasantness"; LXX B, Nwe-
//. Tribe of Naphtali.—When the first census was taken in the wilderness, the tribe numbered 53,400 fighting men (Nu 1 43; 2 30). 1. Relative At the second census, the numbers Position had shrunk to 45,400 (Nu 26 48 ff); but see Numbers. The position of Naphtali in the desert was on the N. of the tabernacle with the standard of the camp of Dan, along with the tribe of Asher (Nu 2 25 ff). The standard, according to Jewish tradition, was a serpent, or basilisk, with the legend, "Return of Jehovah to the many thousands of Israel" (Tg Pseudojon on Nu 2 25). When the host was on the march, this camp came in the rear (Nu 2 31). The prince of the tribe at Sinai was Ahira ben Enan (2 29). Among the spies the tribe was represented by Nahbi ben Vophsi (13 14). Prince Pedahel ben Ammihud was chosen from N. to assist in the division of the land (34 28). Toward the end of David's reign the ruler of the tribe was Jeremoth ben Azriel (1 Ch 27 19). Hiram the Tyrian artificer is described as "the son of a widow of the tribe of N." (1 K 7 14). But in 2 Ch 2 14 he IS called "the son of a woman of the daughters of Dan." Jgs 6 15 does not definitely associate Barak with the tribe of Issachar; his residence was at Kedesh (Jgs 4 6); it is therefore possible that he belonged to the tribe of N.
H-cCv, Noemein, A, Noe|i.(i€C[v], Noermneiln]) : Wife of Elimelech and mother-in-law of Ruth (Ruth 1 2—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^dmi ("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.
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, na'fath-dor (Josh 12 23 RVm). See Dob.
NAPHISH, na'fish (1»"'B5 , napMsh; Na<j>is, Naphes, D, Na<t>^9, Napheth): A son of Ishmael (Gen 25 15; 1 Ch 1 31). Naphish, along with other Hagrite clans, was overwhelmingly defeated by the Israelitish tribes on the E. of the Jordan
(1 Ch 5 19, AV "Nephish"). Their descendants are mentioned among the Nethinim by the name "Nephisim," AV and RVm "Nephusim" (Ezr 2 50); "Nephushesim," AV and RVm "Nephishesim" (Neh 7 52); "Naphisi" (1 Esd 6 31).
In the allocation of the land, the lot of N. was the last but one to be drawn (Josh 19 32-39). The boundaries are stated with great ful2. Location ness. While it is yet impossible to in Palestine trace them with certainty, the identi-
NAPHISI, naf'i-sl (Nacjiio-t, Naphisi, B, Na(j>ci,o-€C, Napheisei): The name of one of the families which went up out of captivity with Zerubbabel (1 Esd 6 31) = "Nephushesim" of Neh 7 52; "Nephisim" of Ezr 2 50. See Naphish.
fication 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 E. by the Sea of
NAPHOTH-DOR, na'foth-dor (Josh 11 2 RVm). See Dor.
2119 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Naomi Napkin
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
Galilee and the upper reaches of the Jordan. Jos 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 Wddy 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 Hatiln
5. Sites and to be occupied in ancient times. Inhabitants 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 N.W., beyond the deep gorge of
(Ziddim) and Yakuk (Hukkok) to Kefr 'Anan (Hannathon), bending there to the W., 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 Besharah and Beldd es-Shukif. Nineteen cities in N. are named in Josh 19 32 ff. Among them was the famous city of refuge, Kedesh-naphtali
(q.v.), on the heights to the W. of the Waters of Merom, where extensive ruins are still to be seen (20 7) . It, along with Hammoth-dor and Kartan, was assigned to the Gershonite Levites (21 23;
1 Ch 6 76). The land lying around the springs of the Jordan was included in the lot of N. It is clear that from this part, as well as from the cities named in Jgs 1 33, N. did not drive out the Canaanites. These the Danites found in possession at the time of their raid. There is no indication that N. resented in any way this incursion of their kindred tribe into their territory (Jgs 18). The district thus indicated includes much excellent land, both pastoral and arable. There are the broad, rich terraces that rise away to
Naphtali; da/ed.
Wddy Leimun, rises Jehel Jermiik, the highest mountain in Pal proper (c 4,000 ft.) which may be the scene of the Transfiguration (q.v.). The inhabitants of Safed were massacred by Sultan Bibars in 1266. The city suffered severely from earthquake in 1759; and it shared with Tiberias, also a city of N., the disaster wrought by the earthquake of 1837. It is one of the holy cities of the Jews.
3. Physical the N. and N.W. of the Sea of Galilee, Features with the fertile plain of Gennesaret on the seashore. The mountains immediately N. 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, hiU and valley, is marked by a finer growth of trees than is common in Pal. 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 K 4 15). The free life of these spacious uplands, which yielded so liberally to the touch of the hand of in-
In the land of N. Jesus spent a great 6. Labors part of his public life, the land of of Jesus Gennesaret, Bethsaida, Capernaum and Chorazin all lying within its boundaries (cf Mt 4 15). W. Ewing
NAPHTALI, MOUNT CVns? in , har naphtali; Iv Tu opEi Tu Ne<j>9aX6£, 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
(Josh 20 7 AV, RV replaces "Mount" by "the hill country of").
NAPHTHAR, naf'thar (AV): RV "Nephthar."
dustry, developed a robust manhood
NAPHTUHIM, naf-tu'him (DTin?? , naphtuhim; LXX N€<t)8aX.eC|i, Nephthaleim): A son of Mizraim
4. Disand a wholesome spirit of independence
tinction of among its inhabitants. According to the Tribe Jos, who knew them well (BJ, III,
(Gen 10 13; 1 Ch 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) Nephihys (N^^Sus, Nephthus) in the N.E. of Egypt;
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, N. was found on the high places of the field (Jgs 5 18). To David's forces at Hebron, N. contributed a thousand captains "and with them with shield and spear thirty and seven thousand" (1 Ch 12 34). Their position exposed them to the first brunt of attack by enemies from the N. ; and in the wars of the kings they bore an important part (1 K 15 20; 2 K 12 18; 13
(2) Na-plah, i.e. the people of Ptah, the dwellers in the neighborhood of Memphis; (3) Nathu (according to Herodotus, NaSci, Nalho), 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" (cf Johns, HDB; Skinner and Holzinger on Gen).
22) ; and they were the first on the W. of the Jordan to be carried away captive (2 K 15 29). See Galilee.
John A. Lees NAPKIN, nap'kin (o-ouSdpiov, souddrion; Lat sudarium) : In Lk 19 20, the cloth in which the "unprofitable servant" wrapped the money of his lord; cf Jn 11 44; 20 7; see Dress, 7; Handkerchief.
The largest town in Mt. Naphtali today is Safed, on the heights due N. 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 N., round
Narcissus Natural, Nature THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2120
my son: if he commit iniquity, I will chasten him with the rod of men" (2 S 7 12-14). Ver 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 (va 18-29).
NARCISSUS, niir-sis'us (NapKtcra-os, Narkissos) In Rom 16 11 St. 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, esp. 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 (St. Paul, ch 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.l; Dio Cass, lx.34) in 54 AD. As this occurred three or four years before the Ep. to the Rom was written, some think another Narcissus
The word "seed" in ver 12 is collective and so throughout the passage, so that the prophecy does not refer to any individual, but, like Dt 17 14-20; 18 15-22, belongs to the group of generic prophecies. Nor is it Messianic, for ver 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 cent, and is certainly preexilic in the leading thought of the passage, sees in the prophecy something of the idealism of Amos and Hosea. for the prophet teaches that Jeh dwells, not in " a holy place made with hands" (He 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 Cor 6 19).
2 S 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
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.
2. Nathan the death of Bathsheba's child. In and David's vs l-15a, we have Nathan's parable Sin 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: vs 13 f represent the prophet as saying that God has forgiven David but that the child will die, while vs 10-12 speak of a heavy punishment that is to come upon David and his family, and ver 16 does not show any indication of a prophecy as to the child's death. Commentators regard vs l-15a as later in origin than chs 11, 12 in the main, and hold vs 10-12 to be still later than the rest of va l-15a, Budde omits vs 9a/3. 10a6a.ll.l2, but regards even the rest of the story as interrupting the connection between 11 27& and 12 156, and therefore of later date.
S. F. Hunter NARD, nard. See Spikenard.
NASBAS, nas'bas (Noo-pas, Nasbds, X, NapdS, Nabdd, read by Fritzsche) : A name otherwise unknown. It occurs only in Tob 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. AVm gives the suggestion of Junius, "Achiacharus who is also called Nasbas," thus identifying Nasbas with Achiacharus, which might gain support from 1 22 where Achiacharus is mentioned as "brother's son" of Tobit. See Achiacharus; Aman. N reads "Achiacharus and Nabad his brother's sotis," which
1 K 1 is a part of "one of the best pieces of Heb narrative in our possession" (H. P. Smith, OT Hist,
is corrected by another hand to "brother's son" (i^dSektpos, exddelphos). The Itala gives "Nabal avunculus ["maternal uncle"] illius"; the Vulg "Nabath consobrini ["cousins"] Tobiae"; Syr "Laban his sister's son." This person is probably identical with the "Aman" of Tob 14 10 (see variety of readings under Aman) and the nephew in Harris' Story
153, n. 2). It narrates the part that 3. Nathan Nathan played in the events that led and Soloto Solomon's accession. David was mon's getting old and feeble, and the sucAccession cession 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 ver 5. Yet, whereas in the two sections treated above Nathan is the prophet of Jeh, he is represented in 1 K as an intriguing court politician, plannmg very cleverly an opportune entrance into David's presence at the very time that Bathsheba has an audience with the king. The
of Ahikar and His Nephew. S. Angus
NASI, na'se (B, Nao-et, Nasel, A, Nao-£9, Nasith; AV Nasith) : The head of one of the families which went up with Zerubbabel (1 Esd 5 32) = "Neziah" of Ezr 2 54; Neh 7 56.
NASOR, na'sor. See Hazor.
NATHAN, na'than (]ln5, ndthan, "gift"; Na0dv, Nathdn): 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 OT.
II narratives, 2 S 7 1-17=1 Ch 17 1-15, of which the former is the original, relate how David confided to Nathan his inten-
The two
1. Nathan tion to build a house for Jeh's ark. and David's Nathan at first blesses the project, but Templethat same night is given a Divine mesPlans sage, and returns to tell the king that instead of David building a house for Jeh, Jeh 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
|| narrative of 1 Ch 28 makes no mention of Nathan, Solomon being there represented as Divinely elected to succeed David.
1 K 4 5 mentions a Nathan as father of Azariah and Zabud two of the chief officers of Solomon. He is probably the prophet.
1 Oh 29 29; 2 Ch 9 29 refer to "the words" or rather ' the acts of Nathan the prophet" as well as those
2121 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Narcissus Natural, Nature
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 Boolis of Samuel" (Curtis on 1 Ch 29 29). In 2 Ch 29 2.5, sanction is claimed for Levitical temple-music as being commanded by God through Nathan and Gad.
drew from him the confession, "Rabbi, thou art the Son of God; thou art King of Israel" (Jn 1 49).
Although N. is mentioned by name only once again in the NT, where he is one of the seven who witnessed the appearance of the risen Jesus at the Sea of Tiberias
Curtis (on 1 Ch 29 29) oljserves that Nathan is always called nahhV ("prophet") in S and K and not ro'th or f^ozeh, "seer."
(Jn 21 2), it is evident that the connection and companionship of N. 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 NT characters, the most commonly accepted being Bartholomew (cf Bartholomew). The principal arguments in support of this identification are: (1) N. is never mentioned by the synoptists, and Bartholomew is never mentioned by John, who further implies that N. was one of the twelve disciples (cf Jn 20 24—26; 21 2): (2) in the Synoptists, Philip is closely connected with Bartholomew (cf lists of the apostles), and in John with N. (cf Jn 1 45 ft) ; (3) the fact that most of the other apostles bear two names. Arguments are also adduced to identify him with Simon the Cananaean (cf Simon). N. has also been identified with Matthew and Matthias (based on the similarity of name-meanings), with John the son of Zebedee, with Stephen, and even with Paul.
David Francis Roberts NATHAN:
(1) A prophet (2 S 7; Ps 51, title). See preceding article.
(2) A son of King David (2 S 5 14; 1 Ch 3 5; 14 4).
(3) Father of Igal, one of David's heroes (2 S 23 36). In 1 Ch 11 38, we have "Joel the brother of Nathan"; LXX B has "son" in this ver, but
it is impossible to say whether Igal or Joel is the correct name.
(4) A Jerahmeelite (1 Ch 2 36), whose son is called Zabad, whom some suppose to be the same as Zabud (1 K 4 5). On this view this Nathan is the same as the prophet (see 1, above).
C. M. Kerr NATHANIAS, nath-a-nl'as (Naeavlas, Nathanias) : One of those who put away their foreign wives (1 Esd 9 34) = "Nathan" of Ezr 10 39.
(5) A companion of Ezra from Babylon (Ezr 8 16 and 1 Esd 8 44).
NATHAN-MELECH, na'than-me'lek (^'jP'inj
(6) Nathanias (1 Esd 9 34), one of those who had married foreign wives (Ezr 10 39).
nHhan-melekh, "king's gift"): A Judaean official, to whose chamber King Josiah removed "the horses ofthesun"(2 K 23 11). LXX calls him "Nathan, the king's eunuch" CNaOav ^a(7tX^ws toO eivoijxov, Nathan basileos tou eunouchou).
(7) Name of a family (Zee 12 12). David Francis Roberts NATHANAEL, na-than'a-el (NaBava^jK, Nathan-
ail):
(1) One of the "captains over thousands" who furnished the Levites with much cattle for Josiah's Passover (1 Esd 1 9) = "Nethanel" of 2 Ch 35 9.
NATIONS, na'shunz. See Gentiles; Goiim; Heathen; Table of Nations.
(2) (Na$avdi)\o!, Nathandelos, BA om): One of the priests who had married a "strange wife" (1 Esd 9 22) = "Nethanel"of Ezr 10 22.
NATIVITY, na-tiv'i-ty, OF MARY, GOSPEL OF THE. See Apocryphal Gospels.
(3) An ancestor of Judith (Jth 8 1).
NATURAL, nat'n-ral, NATURE, na'tllr (nb,
(4) One of the Twelve Apostles. See next article. NATHANAEL (bxjn?, nHhan'el, "God has
le^h; »|/dxik6s, psuchikds, <^va-iK6s, phusikds, <|)vo-is, phiisis) : "Natural" is the tr of le^h, "freshness or vigor" (Dt 34 7). Of Moses it is said, "His eye was not dim, nor his natural force abated." 1. As Used ..,T <- ,, • 4.U , in tv>o riT Nature m the sense of a system or ininevJl constitution does not occur in the OT. 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 Gr influences.
given"; Na9ava^\, Nathana^l): Nathanael, who was probably a fisherman, belonged to Cana in Galilee (Jn 21 2). According to the "Genealogies of the Twelve Apostles" (of Budge, Contendings of the Apostles, II, 50), N. 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 (cf Jn 1 28). From the manner of the invitation extended to him by Philip
In the Apoc, we find "nature" in the sense of innate character or constitution (Wisd 7 20, "the natures [phuseis] of living creatures"; 13 1, "Surely vain are all men by nature" [phusei], 3 Mace 3 29, "mortal nature" [phusie]). In the NT "nature" (phusis) is frequently found in the latter sense (Rom 1 26, "against nature"; 2 14, "by nature"; 2 27; 11 24, also
(Jn 1 4.5), it is evident that N. was well versed in ancient Scripture, and that in him also the preaching of ,Iohn had aroused a certain ex-pectancy. His
reply to Philip, "Can any good thing come out
of Nazareth?". (Jn 1 46), was prompted, not by any ill repute of the place, but by its petty insignif-
2. As Used "contrary to nature"; 1 Cor 11 14, in the NT "Doth not even nature itself teach you!" Gal 2 15; 4 8; Eph 2 3; in 2 Pet 1 4, we have "that ye might be partakers of the divine nature," RVm "or, a"); phusis occurs also in Jas 3 7, "every kind of beasts," RVm "Gr nature," also "mankind" (ver 7), RVm "Gr the human nature." "Natural" (Rom 11 21.24) is the tr of katd phusin, "according to nature." Paul in 1 Cor speaks of "the natural man" (2 14, ARVm "or unspiritual, Gr psychical") and of a "natural body" (15 44 bis), the Gr 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 Cor 15 46 the contrast Is expressed, "Howbeit that is not first which is spiritual, but that which is natural," ARVm "Gr psychical." The "natural man" is the man in whom the spirit is unquickened, the "natural body"
icance and familiarity in N.'s eyes. To this ques-
tion 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
N.'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!" (Jn
1 47). It was a tribute to that singleness of heart which enabled him to overcome his initial preju-
dice. The same candor and openness distinguished the after-interview of N. with Jesus, as is evident by his question, "Whence knowest thou me?" (Jn 1 48). The reply of Jesus was not what he ex-
pected. 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
is that corresponding to the psychical or soul-nature, the "spiritual body" that corresponding to the Spirit
instant the inmost secrets of his heart, and was Himself the ideal for whom he was seeking; and it
Natural Features Nazareth THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2122
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
as the dominant principle of the life. In Jude ver 10, we have phusikos, "naturally," "naturally, as brute beasts," RV "naturally, like the creatures without reason"; genesis, "origin," "birth," is tr'' "natural" (Jas 1 23, "his natural face," RVm "Gr the face of his birth"); and "nature" (3 6, "the course of nature," RV "the wheel of nature," m "or birth") ("wheel" probably means "circle of nature" [the whole creation; see Course)); gnesios, "genuine" ("true to right nature"), "legitimate," "sincere," is tr'^ "naturally" (Phil 2 20, "who will naturally care for your state," RV "truly," m "Gr genuinely"). W. L. Walker
miles.
Another term much used by OT writers is South
or Negeb, which embraces the southernmost por-
tion of the promised land, and was never effectively occupied by the Israelites. Its uttermost boundary was the "river of Egypt" {al-'Arish), and coin-
cides roughly with the present boundary between the Ottoman territory on the E. and the AngloEgyp territory of Sinai on the W.
ThB term slopes, 'dshedhoth. AV "springs," occurs in
Josli 10 40, "So Joshua smote all the land, the hillcountry .... and the lowland, and the slopes, and all their kings"; and again in Josh 12 7.8, " And Joshua gave
NATURAL FEATURES, fe'tQrz: As has been pointed out by various authors (cf HGHL), the principal physical features of Pal run in N. and S. lines, or rather about from S.S.W. to N.N.E.
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 Judaean hills to the Ghaur. In Dt 3 17; 4 49; Josh 12 3; 13 20, we have "the slopes of Pisgah" Cashdothha-pisgdh, "springs of Pisgah"). which denotes the descent from 'the heights of Moab to the Ghaur. The same word occurs in the sing, in Nu 21 1-5. referring to the descent to theArnon. "Slopes," therefore, does not seem to be a term applied to any particular region.
The lowland or Shephelah (AV "vale, valley, plain, or low country") includes the maritime plain and the western foothills.
The hill country consists of the mountains of Judaea, and its features are continued northward to the plain of Esdraelon and southward to the Sinaitio 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 wilderness is usually the desert of the wander-
ing, including the central part of the Sinaitic peninsula, but it is by no means always used in this
The Arabah (RV) 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 Wddi-ul-''Arabah is now applied by the Arabs. It is bounded on the E. by Mt. Seir or Edom, and on the W. by the mountains of the Sinaitic peninsula. Its highest point, about halfway between the Dead Sea and the Gulf of Akabah,
sense, e.g. Josh 8 15.20.24, where it clearly refers to a region near Ai. "The wilderness" of Mt 4 1 is thought to be the barren portion of Judaea between Jerus and the Jordan. See Champaign; Country; Desert; East; Hill; Lowland; South.
Alfred Ely Day NATURAL HISTORY, his't5-ri. See Animal; Botany; Birds; Fishes; Insects; Zoology.
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.
NATURAL MAN, THE. ral.
See Man, The Natu-
NATURE. See Natural, Nature.
NAUGHT, not, NAUGHTY, no'ti, NAUGHTINESS, -nes: In the sense of bad, worthless, worthlessness, the words in AV represent the Heb yi
To the E. are the highlands of Gilead and Moab rising abruptly from the valley, as does the hill country of Judaea on the W. The country to the
ra\ changed in RV to "bad" (2 K 2 19; Prov 20
14; Jer 24 2), ?T , ro"', retained in RV "naughtiness" (1 S 17 28), nin, tettiwo/i, rendered in RV in Prov 11 6 "iniquity," and in 17 4 "mischievous." In Prov 6 12, "naughty person," lit. "man of Belial," is in RV "worthless person." In the NT, "superfluity of naughtiness" in Jas 1 21 (ior KaKla, kakia) becomes in RV "overflowing of wickedness," m "malice," and in Wisd 12 10 AV's "naughty generation" (wovripb^, ponerds) is made into "by birth
• • evil." James Orr
NAUM, na'um: AV form, Nahum (q.v.), the name of an ancestor of Jesus (Lk 3 2.5).
"Up to .Jerusalem" from the Good Samaritan'.? Inn.
NAVE, nav (1 K 7 33). See Sea, Molten.
E. of the Jordan-Dead Sea-Arabah depression, to the whole of which the name Ghaur (Ghdr) is applied by the Arabs, is a great table-land sloping gradually to the E. 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 E. Mt. Nebo, for instance, when seen from Mddeba is not readily distinguishable. This
NAVE, na'vc (Nau^, Naut) : Gr form of the Heb proper name "Nun" (so RV), found only in AV of Sir 46 1.
NAVEL, na'v'l (lia , .shor [LXX in Prov 3 8 suggests a different reading, viz. instead of ^'^12
shorrekha, ?1"1TB, s?terekha = '^'ii<1p , s¥'erekha, "thy flesh"])
: The AV translates the Heb sharir in the description of Behemoth (.Job 40 16) by "navel," where modern translators have substituted "muscles"' similarly in the tr of shorer (Cant 7 2) it has been
is because it really docs not rise above the general
2123 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Natural Features Nazareth
replaced by "body." There remain two passages of RV where "navel" is retained as the tr of shor. Thus we find the word used, pars pro tola, for the whole being: "It [the fear of Jeh] will be health to thy navel, and marrow to thy bones" (Prov 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" (Ezk 16 4). H. L. E. Luebing
this name to accompany Jesus, for it was at their dictation written above His cross by Pilate (Jn 19 19). The entire Christian community was called by the leaders of the Jewish people at Jerus, "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, naz'a-reth (Najap^r, Nazarit, Nojap^e, Nazarith, and other forms): A town in Galilee, the home of Joseph and the
NAVY, na'vi. See Ships and Boats, II, 1, (2).
1. Notice Virgin Mary, and for about 30 years Confined to the scene of the Saviour's life (Mt 2 the NT 23; Mk 1 9; Lk 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,
NAZARENE, naz-a-ren', naz'a-ren (NaJapriviJs, Nazarends; Nazoraios in Mt, Jn, Acts and Lk) : A derivative of Nazareth, the birthplace of Christ. In the NT it has a double meaning: it may be friendly and it may be inimical. On the lips of Christ's friends and followers, it is an honorable name. Thus Matthew sees in it a fulfilment of the old Isaian prophecy 1. An Hon- (Isa 11 l[Heb]): "That it might be orable Title fulfilled which was spoken through the prophets, that he should be called a Nazarene" (Mt 2 23). According to an overwhelming array of testimony (see Meyer, Comm., in loc), the name Nazareth is derived from the same l/ nd(ar, found in the text quoted from Isa. We have here undoubtedly to do with a permissible accommodation.
Na^ara—the sing, being Na^rany.
The town is not named in the OT, 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 Arab. el-Medinat el-bai4ah, "the white town." Built of the white stone supplied by the limestone rocks around, the description is quite accurate. There is a reference in Mish (M'nahoih, viii.6) to the "white house of the hill" whence wine for the drink offering was brought. An elegy for the 9th of Ab speaks of a "course" of priests settled in Nazareth. This, however, is based upon an ancient midhrash now lost (Neubauer, Geogr. du
It Is not quite certain that Matthew did not intend, by the use of tills word, to refer to the picture of the Messiah, as drawn in Isa 63, on account of the low estimate in wliich this place was held (Jn 1 46) . Nor Is it permissible, as has been done by Tertullian and Jferome, to substitute the word "Nazarite" for "Nazarene," which in every view of the case is contrary to the patent facts of the lije of the Saviour.
Talm, 82, 85, 190; Delitzsch, Ein Tag in Capernaum, 142). But all this leaves us still in a state of uncertainty.
Says Meyer, "In giving this prophetic title to the Messiah he entirely disregards the historical meaning of the same (LXX Isa ll 1, dnthos), keeps by the relationship of the name Nazareth to the word nagar, and recognizes by virtue of the same, in that prophetic Messianic name neger, 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" (Mk 10 47; Lk 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 (Mk 1 24; Lk 4 34), and the angels of the resurrection morning called Him thus (Mk 16 6), while Jesus applied the title to Himself (Acts 22 8). In the light of these facts we do not wonder that the dis-
The ancient town is represented by the modem en-Na^irah, which is built mainly on the western and northwestern slopes of a hollow 2. Posiamong the lower hills of Galilee, just tion and before they sink into the plain of Physical Esdraelon. It lies about midway Features 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 N.E. A rocky gorge breaks down southward, issuing on the plain between two craggy hills. That to the W. is the traditional Hill of Precipitation (Lk 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 N. 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 N.W. rises the height on which stands the sanctuary, now in ruins, of Nehy Sa'in. From this point a most beautiful and extensive view is obtained, ranging on a clear day from the Mediterranean on the W. to the Mountain of Bashan on the E.; from Upper Galilee and Mt. Hermon on the N. to the uplands of Gilead and Samaria on the S. The whole extent of Esdraelon is seen, that great battle-
ciples, in their later lives and work, persistently used it (Acts 2 22; 3 6; 10 38). 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 atti-
2. A Title tude was compressed in that one word of Scorn of Nathanael, by which he voiced his doubt, "Can any good thing come out of Nazareth?" (Jn 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 (Mk 1 24; Lk 4 34). With the gatekeepers of the house of the high priest the case is clear. There it signifies unadulterated scorn (Mt 26 71; Mk 14 67). Even
field, associated with so many heroic exploits in
Israel's history, from Carmel and Megiddo to Tabor and Mt. Gilboa.
in His death the bitter hatred of the priests caused
Nazlrite THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2124
paios, nazeiraios, as also various words indicating
There are now some 7,000 inhabitants, mainly Christian, of whom the Greek Orthodox church claims about 3,000. Moslems number
"holiness" or "devotion"; AV Nazarite, naz'a-rit)
1. Antiquity and Origin
2. Conditions of the Vow
3. Present about 1,600. There are no Jews. It Inhabitants is the chief market town for the pastoral and agricultural district that lies around it.
3. Initiation 4. Restoration 5. Completion and Release
6. Semi-sacerdotal Character
7. Nazirites for Life
In Nazareth, Jesus preached His first recorded sermon (Lk 4 16 £f), when His plainness of speech
8. Samson's Case
9. Samuel's Case 10. Token of Divine Favor 11. Did Not Form Commimitles
aroused the homicidal fury of His
4. Labors hearers. "He did not many mighty of Jesus works there because of their unbelief"
12. Among Early Christians 13. Parallels among Other Peoples
(Mt 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?" (Jn 1 46), has led to much speculation.
The root-meaning of the word in Heb as well as
the various Or tr= indicates the Nazirite as "a con-
secrated one" or "a devotee." In the circumstances
of an ordinary vow, men consecrated some mate-
Nazareth, fkom the Road to the Plain of Esdraelon.
By ingenious emendation of the text Cheyne would read, "Can the Holy One proceed from Nazareth?"
rial possession, but the Nazirite consecrated himself or herself, and took a vow of separation and selfimposed discipline for the purpose of some special service, and the fact of the vow was indicated by special signs of abstinence. The chief OT passages are Jgs 13 5-7; 16 17; Nu 6; Am 2 11.12; cf Sir 46 13 (Heb); 1 Maoo 3 49-52. The question has been raised as to whether the Nazirite vow was of native or foreign origin in Israel.
{EB, S.V.). 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 Judaea.
Christians are said to have first settled here in the time of Constantine- (Epiphanius) , whose mother
Helena built the Church of the Annun-
The idea of special separation, how1. Antiquity ever, seems in all ages to have appealed and Origin 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 Pent 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 (Nu 6 1-21) to 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 Israehtes, having failed to overcome the native population, began to mix freely wdth them, the local worship, full of tempting Dionysiac elements, brought forth this religious protest in favor
6. Later elation. In crusading times it was History the seat of the bishop of Bethsean.
It passed into Moslem hands after the
disaster to the Crusaders at Hattin (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 So-
ciety, and of the Edinburgh Medical Missionary
Society. W. Ewing
NAZIRITE, naz'i-rit (T'T?, nazir, connected
2125 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Nazirite
Chanena by his father in the presence of Rabban Gamaliel {Nazlr, 296). Samson is distinctly named a Nazirite in Jgs 13 7 and 16 17, but it has been objected that his case does not conform to the regulations
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 vinegrowing and wine-drinking have ever been considered foreign to their traditional nomadic mode of life. It was in this same protest that the Rechab-
8. Samin the Pent. It is said that he must son's Case 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 carcase of the lion. To us these objections seem hypercritical. Fighting was specially implied in his vow (Jgs 13 5), and the remains of the lion would be but a dry skeleton and not even so defiling as the ass's jawbone, to which the critics do not object.
ites, who were at least akin to the Nazirites, went
still farther in refusing even in Canaan to abandon the nomadic state. See Rechabites. The Pent, then, makes provision for the Nazirite vow being taken by either men or women, though
the OT does not record a single in-
2. Condistance of a female Nazirite. Further, tions of it provides only for the taking of the the Vow vow for a limited time, that is, for the case of the "Nazirite of days." No period of duration is mentioned in the OT, but the Mish, 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 unshorn and the beard untouched by a razor; (3) the prohibition to touch a dead body; and (4) prohibition of unclean food (Jgs 13 5-7; Nu 6). The ceremonial of initiation is not recorded, the Pent treating it as well known. The Talm tells us that it was only necessary for one to
Samuel is nowhere in the OT called a Nazirite, the name being first apphed to him in Sir 46 13 (Heb) , but the restri ctions of his dedica-
9. Samuel's tion seem to imply that he was. WellCase hausen denies that it is implied in 1 S
1 11 that he was either a Nathin ("a
gift, [one] 'given' unto Jeh"; cf Nu 3 9; 18 6) or a Nazirite. In the Heb text the mother's vow mentions only the uncut hair, and first in LXX 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.
3. Initiation 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.
It is very likely that Nazirites became numerous in Israel in periods of great religious or political excitement, and in Jgs 5 2 we may para10. Token phrase, 'For the long-haired champions of Divine in Israel.' That they should be raised Favor 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 (Am 2 11.12). At the time of the captivity they were looked upon as a vanished glory in Israel (Lam 4 7 m), but they reappeared in later history.
The accidental violation of the vow just mentioned entailed upon the devotee the beginning of
the whole matter anew and the serving
4. Restoraof the whole period. This was entered tion on by the ceremonial of restoration, in the undergoing of which the Nazi-
rite 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 (Nu 6 9-12).
So far as we can discover, there is no indication that they formed guilds or settled communities like the "Sons of the Prophets." In 11. Did Not some sense the Essenes may have conForm Comtinned the tradition, and James, the munitjes Lord's brother (Euseb., HE, II, xxiii,
When the period of separation was complete, the ceremonial of release had to be gone through.
It consisted of the presentation of
5. Compleburnt, sin and peace offerings with tion and their accompaniments as detailed in Release Nu 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.
3, following Hegesippus), and also Banus, tutor of Jos {Vita, 2), who is probably the same as the Buni mentioned as a disciple of Jesus in Sank. 43a, were devotees of a kind resembling Nazirites. Berenice's vow was also manifestly that of the Nazirite (Jos, BJ, II, xv, 1). The case of John the Baptist is quite certain, and
The consecration of the Nazirite in some ways resembled that of the priests, and similar words are used of both in Lev 21 12 and Nu
it was probably the means of introducing the cus-
6. Semi6 17, the priest's vow being even sacerdotal designated nezer. It opened up the Character 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 (Lev 21 1), dared not touch wine during the period of service