Naam – Naioth

Naam

na'-am (na`am): A son of Caleb (1 Chronicles 4:15)

Naamah (1)

na'-a-ma. (na`amah, "pleasant"; Noema):

(1) Daughter of Lamech and Zillah, and sister of Tubal-cain (Genesis 4:22; compare Josephus, Ant, I, ii, 2).

(2) An Ammonitish woman whom Solomon married, and who became the mother of Rehoboam (1 Kings 14:21; 2 Chronicles 12:13). According to an addition in the Septuagint following 1 Kings 12:24, "her name was Naaman, the daughter of Ana (Hanun) son of Nahash, king of the sons of Ammon" (see Benzinger, Konige, in the place cited.).

Naamah (2)

(1) One of a group of 16 lowland (Shephelah) cities forming part of Judah's inheritance (Joshua 15:41).

(2) The home of Zophar, one of Job's friends (Job 2:11, etc.).

See NAAMATHITE.

Naaman

na'-a-man (na`aman, "pleasantness"; Septuagint; Codices Vaticanus and Alexandrinus Naiman; so Westcott and Hort, The New Testament in Greek in the New Testament; Textus Receptus of the New Testament, Neeman) :

(1) A successful Syrian general, high in the confidence and esteem of the king of Syria, and honored by his fellow-countrymen as their deliverer (2 Kings 5:1–27). Afflicted with leprosy, he heard from a Hebrew slave-maid in his household of the wonder-working powers of an Israelite prophet. Sent by his master with a letter couched in somewhat peremptory terms to the king of Israel, he came to Samaria for healing. The king of Israel was filled with suspicion and alarm by the demands of the letter, and rent his clothes; but Elisha the prophet intervened, and sent word to Naaman that he must bathe himself seven times in the Jordan. He at first haughtily resented the humiliation and declined the cure; but on the remonstrance of his attendants he yielded and obtained cleansing. At once he returned to Samaria, testified his gratitude by the offer of large gifts to the prophet, confessed his faith in Elisha's God, and sought leave to take home with him enough of the soil of Canaan for the erection of an altar to Yahweh.

The narrative is throughout consistent and natural, admirably and accurately depicting the condition of the two kingdoms at the time. The character of Naaman is at once attractive and manly. His impulsive patriotic preference for the streams of his own land does not lessen the reader's esteem for him, and the favorable impression is deepened by his hearty gratitude and kindness.

The Israelite king is most probably Jehoram, son of Ahab, and the Syrian monarch Ben-hadad II. Josephus (Ant., VIII, xv, 5) identifies Naaman with the man who drew his bow at a venture, and gave Ahab his death wound (1 Kings 22:34). There is one reference to Naaman in the New Testament. In Luke 4:27, Jesus, rebuking Jewish exclusiveness, mentions "Naaman the Syrian."

(2) A son of Benjamin (Genesis 46:21,Genesis 46:6). Fuller and more precise is the description of Numbers 26:38,Numbers 26:40, where he is said to be a son of Bela and grandson of Benjamin (see also 1 Chronicles 8:3 f).

John A. Lees

Naamathite

na'-a-ma-thit, na-am'-a-thit (na`amdthi, "a dweller in Naaman"; ho M(e)inaion basileus): The description of Zophar, one of Job's friends (Job 2:11; Job 11:1; Job 20:1, etc.). Naamah is too common a place-name to permit of the identification of Zophar's home; the Septuagint renders it as "king of the Minaeans."

Naamite

na'-a-mit (ha-na`ami, "the Naamite"): A family which traced its descent from Naaman (Numbers 26:40).

See NAAMAN, (2).

Naarah (1)

na'-a-ra (na`arah, "a girl"): One of the two wives of Ashhur, father of Tekoa (1 Chronicles 4:5).

Naarah (2)

na`arah; Codex Vaticanus hai komai auton; Codex Alexandrinus Naaratha; the King James Version Naarath): A town in the territory of Ephraim (Joshua 16:7). It appears as "Naaran" in 1 Chronicles 7:28 (Codex Vaticanus Naarnan; Codex Alexandrinus Naaran). Eusebius, Onomasticon (s.v. "Noorath") places it 5 Roman miles from Jericho. The name has not been recovered, and no identification is certain. The position would agree with that of el-`Aujeh, about 5 miles Northeast of Jericho.

Naarai

na'-a-ri (na`aray): Son of Ezbai, one of David's heroes (1 Chronicles 11:37). In the parallel passage (2 Samuel 23:35), he is called "Paarai the Arbite." The true forms of the name and description are uncertain (see Budde, Richter u. Samuel, and Curtis, Chronicles).

Naaran; Narath

na'-a-ran, na'-a-rath (na`aran, na`arath). see NAARAH.

Naashon; Naason; Naasson

na'-a-shon, na-ash'-on, na'-a-son, na-as'-on (Naasson): the King James Version Greek form of "Nahshon" (thus, the Revised Version (British and American)) (Matthew 1:4; Luke 3:32).

Naathus

na'-a-thus (Naathos): One of the sons of Addi who put away his foreign wife (1 Esdras 9:31). It apparently corresponds to "Adna" of Ezra 10:30, of which it is a transposition. Codex Vaticanus reads Lathos, probably confusing a capital Alpha and a capital Lambda.

Nabal

na'-bal (nabhal, "foolish" or "wicked"; Nabal): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (1 Samuel 25:2). When David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latter's flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (1 Samuel 25:15, 1 Samuel 25:25), 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 to execute his purpose. Abigail, Nabal's wife, a woman of wonderful sagacity and prudence as well as of great beauty, having learned of her husband's conduct and of David's intentions, hurriedly proceeded, with a large supply of provisions, dainties and wine, to meet David and to apologize for her husband's unkind words and niggardliness, and thus succeeded in thwarting the bloody and revengeful plans of Israel's future king. Upon her return home she found her husband in the midst of a great celebration ("like the feast of a king"), drunken with wine, too intoxicated to realize his narrow escape from the sword of David. On the following morning, when sober, having heard the report of his wife, he was so overcome with fear that he never recovered from the shock, but died 10 days later (1 Samuel 25:36–38). When David heard about his death, he sent for Abigail, who soon afterward became one of his wives.y Paul) make use of expressions and analogies derived from the mystery-religions; but, so far as our present evidence goes, we cannot agree that the pagan cults exercised a central or formative influence on them.

W. W. Davies

Nabarias

nab-a-ri'-as (Nabarias B, Nabareias): One of those who stood upon Ezra's left hand as he expounded the Law (1 Esdras 9:44). Esdras (loc. cit.) gives only 6 names, whereas Nehemiah (8:4) gives 7. It is probable that the last (Meshullam) of Nehemiah's list is simply dropped and that Nabarias equals Hashbaddanah; or it may possibly be a corruption of Zechariah in Nehemiah's list.

Nabataeans; Nabathaeans

nab-a-te'-anz, nab-a-the'-anz (Nabataioi; in 1 Macc 5:25 Codex Sinaiticus reads anabatais hoi, V, Anabattaiois; the King James Version Nabathites, more correctly "Nabataeans"):

1. Locality and Early History:

A Semitic (Arabian rather than Syrian) tribe whose home in early Hellenistic times was Southeast of Palestine, where they had either supplanted or mingled with the Edomites (compare Malachi 1:1–5). In Josephus' day they were so numerous that the territory between the Red Sea and the Euphrates was called Nabatene (Ant., I, xii, 4). They extended themselves along the East of the Jordan with Petra as their capital (Strabo xvi.779; Josephus, Ant, XIV, i, 4; XVII, iii, 2; BJ, I, vi, 2, etc.). Their earlier history is shrouded in obscurity. Jerome, Quaeat in Genesis 25:13, following the hint of Josephus (Ant., I, xii, 4), asserts they were identical with the Ishmaelite tribe of Nebaioth, which is possible, though Nebaioth is spelled with the Hebrew letter taw ("t") and Nabateans is spelled with the Hebrew letter teth ("t). They were apparently the first allies of the Assyrians in their invasions of Edom (compare Malachi 1:1 ff). They were later subdued by Sennacherib (Sayce, New Light from the Ancient Monuments, II, 430), but before long regained their independence and resisted Ashurbanipal (Rawlinson, note, at the place). According to Alexander Polyhistor (Fr. 18), they were included in the nomadic tribes reduced by David. Their history is more detailed from 312 BC (Diod. Sic. xix), when Antigonus I (Cyclops) sent his general Athenaeus with a force against them in Petra. After an initial advantage, the army of Athenaeus was almost annihilated. Demetrius, the son of Antigonus, was sent against them a few years later, with little success, though he arranged a friendship with them. The first prince mentioned is Aretas I, to whom the high priest Jason fled in 169 BC. They were friendly to the early Maccabees in the anti-Hellenistic struggle, to Judas in 164 BC (1 Macc 5:25) and to Jonathan in 160 BC (1 Macc 9:35).

2. A Strong Kingdom:

Toward the end of the 2nd century BC on the fall of the Ptolemaic and Seleucid Dynasties, the Nabateans under King Erotimus founded a strong kingdom extending East of the Jordan (in 110 BC). Conscious now of their own strength, they resented the ambition of the Hasmonean Dynasty--their former allies--and opposed Alexander Janneus (96 BC) at the siege of Gaza (Josephus, Ant, XIII, xiii, 3). A few years later (90 BC) Alexander retaliated by attacking Obedas I, king of the Nabateans, but suffered a severe defeat East of the Jordan (Josephus, Ant, XIII, xiii, 5; BJ, I, iv, 4). Antiochus XII of Coele-Syria next led an expedition against the Nabateans, but was defeated and slain in the battle of Kana (Josephus, Ant, XIII, xv, 1-2; BJ, I, iv, 7-8). Consequently, Aretas III seized Coele-Syria and Damascus and gained another victory over Alexander Janneus at Adida (in 85 BC).

3. Conflicts:

The Nabateans, led by Aretas (III (?)), espoused the cause of Hyrcanus against Aristobulus, besieged the latter in Jerusalem and provoked the interference of the Romans, by whom under Scaurus they were defeated (Josephus, Ant, XIV, i, 4 f; BJ, I, vi, 2 f). After the capture of Jerusalem, Pompey attacked Aretas, but was satisfied with a payment (Josephus, ibid.), and Damascus was added to Syria, though later it appears to have again passed into the hands of Aretas (2 Corinthians 11:32). In 55 BC Gabinius led another force against the Nabateans (Josephus, ibid.). In 47 BC Malchus I assisted Caesar, but in 40 BC refused to assist Herod against the Parthians, thus provoking both the Idumean Dynasty and the Romans. Antony made a present of part of Malchus' territory to Cleopatra, and the Nabatean kingdom was further humiliated by disastrous defeat in the war against Herod (31 BC).

4. End of the Nation:

Under Aretas IV (9 BC-40 AD) the kingdom was recognized by Augustus. This king sided with the Romans against the Jews, and further gained a great victory over Herod Antipas, who had divorced his daughter to marry Herodias. Under King Abias an expedition against Adiabene came to grief. Malchus II (48-71 AD) assisted the Romans in the conquest of Jerusalem (Josephus, BJ, III, iv, 2). Rabel (71-106 AD) was the last king of the Nabateans as a nation. In 106 AD their nationality was broken up by the unwise policy of Trajan, and Arabia, of which Petra was the capital, was made a Roman province by Cornelius Palma, governor of Syria. Otherwise they might have at least contributed to protecting the West against the East. Diodorus (loc. cit.) represents the Nabateans as a wild nomadic folk, with no agriculture, but with flocks and herds and engaged in considerable trading. Later, however, they seem to have imbibed considerable Aramean culture, and Aramaic became at least the language of their commerce and diplomacy. They were also known as pirates on the Red Sea; they secured the harbor of Elah and the Gulf of `Akaba. They traded between Egypt and Mesopotamia and carried on a lucrative commerce in myrrh, frankincense and costly wares (KGF, 4th edition (1901), I, 726-44, with full bibliography).

S. Angus

Nabathites

nab'-a-thits: the King James Version equals the Revised Version (British and American) "Nabathaeans."

Naboth

na'-both, na'-both (nabhoth, from nubh, "a sprout"; Nabouthai): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (1 Kings 21:4). Jezebel, the king's wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (1 Kings 21:7–14). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (1 Kings 21:27–29); but later the blow fell, first upon himself in a conflict with Syria (1 Kings 22:34–40); then upon his house through a conspiracy of Jehu, in which Jehoram, Ahab's son, and Jezebel, his wife, were slain (2 Kings 9:25–26,2 Kings 9:30). In both cases the circumstances recalled the foul treatment of Naboth.

Henry Wallace

Nabuchodonosor

nab-u-ko-don'-o-sor (Nabouchodonosor): Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) form of "Nebuchadnezzar" ("Nebuchadrezzar") found in the King James Version of the Apocrypha in 1 Esdras 1:40,41,45,48; 2:10; 5:7; 6:26; Additions to Esther 11:4; Baruch 1:9,11,12. It is the form used in the King James Version of the Apocrypha throughout. In the Revised Version (British and American) of Judith and Tobit 14:15, the form "Nebuchadnezzar" is given.

Nachor

na'-kor (Nachor) the King James Version; Greek form of "Nahor" (thus the Revised Version (British and American)). Grandfather of Abraham (Luke 3:34).

Nacon, The Threshing Floor Of

na'-kon, (nakhon; the King James Version Nachon): The place where Uzzah was smitten for putting forth his hand to steady the ark, hence, called afterward "Perezuzzah" (2 Samuel 6:8); in the parallel passage (1 Chronicles 13:9) we have kidhon, and in Josephus (Ant., VII, iv, 2) Cheidon. In 1 Samuel 23:23 the word nakhon occurs, and is translated "of a certainty," margin "with the certainty" or "to a set place"; also in 1 Samuel 26:4 it is translated "of a certainty," margin "to a set place." It is uncertain whether in 1 Samuel 6:6 it is a place-name at all; and no successful attempt has been made to identify either Nacon or Chidon; possibly they are both personal names.

E. W. G. Masterman

Nadab

na'-dab (nadhabh, "noble"; Nadab):

(1) Aaron's first-born son (Exodus 6:23; Numbers 3:2; Numbers 26:60; 1 Chronicles 6:3 (Hebrew 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 (Exodus 24:1,Exodus 24:9). He was associated with his father and brothers in the priestly office (Exodus 28:1). Along with Abihu he was guilty of offering "strange fire," and both "died before Yahweh" (Leviticus 10:1,Leviticus 10:2; Numbers 3:4; Numbers 26:61). The nature of their offense is far from clear. The word rendered "strange" seems in this connection to mean no more than "unauthorized by the Law" (see zur, in BDB, and compare Exodus 30:9). The proximity of the prohibition of wine to officiating priests (Leviticus 10:8,Leviticus 10:9) has given rise to the erroneous suggestion of the Midrash that the offense of the brothers was drunkenness.

(2) A descendant of Jerahmeel (1 Chronicles 2:28,1 Chronicles 2:30).

(3) A Gibeonite (1 Chronicles 8:30).

(4) Son of Jeroboam I and after him for two years king of Israel (1 Kings 14:20; 1 Kings 15:25). While Nadab was investing Gibbethon, a Philistine stronghold, Baasha, who probably was an officer in the army, as throne-robbers usually were, conspired against him, slew him and seized the throne (1 Kings 15:27–31). With the assassination of Nadab the dynasty of Jeroboam was extirpated, as foretold by the prophet Ahijah (1 Kings 14:1–31). This event is typical of the entire history of the Northern Kingdom, characterized by revolutions and counter-revolutions.

John A. Lees

Nadabath

na'-da-bath (Nadabath; the King James Version Nadabatha, na-dab'-a-tha): A city East of the Jordan from which the wedding party of Jambri were coming when Jonathan and Simon attacked them and slew very many, designing to avenge the murder of their brother John (1 Macc 9:37 ff). Nebo and Nabathaea have been suggested as identical with Nadabath. Clermont-Ganneau would read rhabatha, and identify it with Rabbath-ammon. There is no certainty.

Naggai

nag'-i, nag'-a-i (Naggai; the King James Version Nagge): In Luke 3:25, the Greek form of the Hebrew name NOGAH (which see).

Nahalal

na'-hal-al (nachalal; Codex Vaticanus, Baithman; Codex Alexandrinus Naalol, and other forms): A city in the territory of Zebulun assigned with its suburbs to the Merarite Levites, out of which the Canaanite inhabitants were not driven (Joshua 19:15, the King James Version (incorrectly) "Nahallal"; Joshua 21:35; Judges 1:30, "Nahalol"). In the Talmud Jerusalem (Meg., i.1) it is identified with Mahlul. This name might correspond either with `Ain Mahil, or with Ma`lul. The former lies about 3 1/2 miles Northeast of Nazareth on a hill near the eastern boundary of Zebulun. The latter is situated about 3 1/2 miles West of Nazareth, near the southern border of Zebulun. The change of "n" to "m" is not unusual.

W. Ewing

Nahaliel

na-ha'-li-el, na-hal'-i-el (nachali'el, "torrent valley of God"; Codex Vaticanus Manael; Codex Alexandrinus Naaliel): A place where Israel encamped on the way from Arnon to Jericho, named with Mattanah and Bamoth (Numbers 21:19). Eusebius, Onomasticon places it near to the Arnon. It is natural to seek for this "torrent valley" in one of the tributaries of the Arnon. It may be Wady Waleh, which drains a wide area to the Northeast of the Arnon; or perhaps Wady Zerqa Ma`in farther to the North.

Nahallal; Nahalol

na-hal'-al, na'-ha-lol.

See NAHALAL.

Naham

na'-ham (nacham, "comfort"): A Judahite chieftain, father of Keilah the Garmite (1 Chronicles 4:19); the passage is obscure.

Nahamani

na-ha-ma'-ni, na-ham'-a-ni (nachamani "compassionate"): One of the twelve heads who returned with Zerubbabel (Nehemiah 7:7). The name is wanting in the parallel list (Ezra 2:2). In 1 Esdras 5:8 he is called "Eneneus" (the Revised Version margin "Enenis").

Naharai; Nahari

na'-ha-ri, (nacharay), na'-ha-ri (nachray): One of David's heroes, Joab's armor-bearer (2 Samuel 23:37, the King James Version "Nahari"; 1 Chronicles 11:39).

Nahash

na'-hash (nachash, "serpent"; Naas):

(1) The father of Abigail and Zeruiah, the sisters of David (2 Samuel 17:25; compare 1 Chronicles 2:16). The text in 2 S, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David's father. Others think that Nahash was the name of Jesse's wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse's wife, so that Abigail and Zeruiah were half-sisters to King David.

(2) A king of Ammon, who, at the very beginning of Saul's reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and serve the Ammonites (1 Samuel 11:1). The harsh king, not satisfied with tribute and slavery, demanded in addition that the right eye of every man should be put out, as "a reproach upon Israel." They were given seven days to comply with these cruel terms. Before the expiration of this time, Saul, the newly anointed king, appeared on the scene with an army which utterly routed the Ammonites (1 Samuel 11:1), and, according to Josephus, killed King Nahash (Ant., VI, v, 3).

If the Nahash of 2 Samuel 10:2 be the same as the king mentioned in 1 Samuel 11:1–15, this statement of Josephus cannot be true, for he lived till the early part of David's reign, 40 or more years later. It is, of course, possible that Nahash, the father of Hanun, was a son or grandson of the king defeated at Jabesh-gilead by Saul. There is but little agreement among commentators in regard to this matter. Some writers go so far as to claim that "all passages in which this name (Nahash) is found refer to the same individual."

(3) A resident of Rabbath-ammon, the capital of Ammon (2 Samuel 17:27). Perhaps the same as Nahash (2), which see. His son Shobi, with other trans-Jordanic chieftains, welcomed David at Mahanaim with sympathy and substantial gifts when the old king was fleeing before his rebel son Absalom. Some believe that Shobi was a brother of Hanun, king of Ammon (2 Samuel 10:1).

W. W. Davies

Nahath

na'-hath (nachath):

(1) A grandson of Esau (Genesis 36:13; 1 Chronicles 1:37).

(2) A descendant of Levi and ancestor of Samuel (1 Chronicles 6:26); also called "Toah" (1 Chronicles 6:34) and "Tohu" (1 Samuel 1:1).

(3) A Levite who, in the time of Hezekiah, assisted in the oversight of "the oblations and the tithes and the dedicated things" (2 Chronicles 31:13).

Nahbi

na'-bi (nachbi): The representative of Naphtali among the 12 spies (Numbers 13:14).

Nahor

na'-hor (nachor; in the New Testament Nachor):e representative of Naphtali among the 12 spies (Numbers 13:14).

(1) Son of Serug and grandfather of Abraham (Genesis 11:22–25; 1 Chronicles 1:26).

(2) Son of Terah and brother of Abraham (Genesis 11:26,Genesis 11:27,Genesis 11:29; Genesis 22:20,Genesis 22:23; Genesis 24:15,Genesis 24:24,Genesis 24:47; Genesis 29:5; Joshua 24:2).

A city of Nahor is mentioned in Genesis 24:10; the God of Nahor in Genesis 31:53. In the King James Version Joshua 24:2; Luke 3:34, the name is spelled "Nachor."

Nahshon

na'-shon (nachshon; Septuagint and New Testament, Naasson): A descendant of Judah; brother-in-law of Aaron and ancestor of David and of Jesus Christ (Exodus 6:23; Numbers 1:7; 1 Chronicles 2:10,1 Chronicles 2:11; Ruth 4:20; Matthew 1:4; Luke 3:32).

Nahum

na'-hum (Naoum; the King James Version Naum): An ancestor of Jesus in Luke's genealogy, the 9th before Joseph, the husband of Mary (Luke 3:25).

Nahum; The Book Of

na'-hum:

I. AUTHORSHIP AND DATE

1. The Name

2. Life and Home of Nahum

The Four Traditions

3. Date, as Related to Assyrian History

(1) The Revolt of Shamash-shumukin

(2) The Invasion of 625 BC

(3) The Final Attack

(4) Probable Date

II. THE BOOK

1. Contents (Nahum 1-3)

2. Style

3. Integrity

III. TEACHING

1. The Character of Yahweh

2. Nahum's Glee over the Ruin of Nineveh

3. Universality of Yahweh's Rule

4. The Messianic Outlook

LITERATURE

I. Authorship and Date.

1. The Name:

The name Nahum (nachum; Septuagint and New Testament Naoum; Josephus, Naoumos) occurs nowhere else in the Old Testament; in the New Testament it is found in Luke 3:25. It is not uncommon in the Mishna, and it has been discovered in Phoenician inscriptions. It means "consolation," or "consoler," and is therefore, in a sense, symbolical of the message of the book, which is intended to comfort the oppressed and afflicted people of Judah.

2. Life and Home of Nahum:

Of the personal life of Nahum, practically nothing is known. In Nahum 1:1 he is called "the Elkoshite," that is, an inhabitant of Elkosh. Unfortunately, the location of this place is not known.

The Four Traditions

One tradition, which cannot be traced beyond the 16th century AD, identifies the home of Nahum with a modern village Elkush, or Alkosh, not far from the left bank of the Tigris, two days' journey North of the site of ancient Nineveh. A second tradition, which is at least as old as the days of Jerome, the latter part of the 4th century, locates Elkosh in Galilee, at a place identified by many with the modern El-Kauze, near Ramieh. Others identify the home of the prophet with Capernaum, the name of which means "Village of Nahum." A fourth tradition, which is first found in a collection of traditions entitled "Lives of the Prophets," says "Nahum was from Elkosh, beyond Bet Gabre, of the tribe of Simeon." A place in the South is more in harmony with the interest the prophet takes in the Southern Kingdom, so that the last-mentioned tradition seems to have much in its favor, but absolute certainty is not attainable.

3. Date, as Related to Assyrian History:

The Book of Nahum centers around the fall and destruction of Nineveh. Since the capture of the city is represented as still in the future, it seems evident that the prophecies were delivered some time before 607-606 BC, the year in which the city was destroyed. Thus the latest possible date of Nahum's activity is fixed. The earliest possible date also is indicated by internal evidence. In 3:8 ff the prophet speaks of the capture and destruction of No-amon, the Egyptian Thebes, as an accomplished fact. The expedition of Ashurbanipal, king of Assyria, against Egypt, which resulted in the fall of Thebes, occurred about 663 BC. Hence, the activity of Nahum must be placed somewhere between 663 and 607.

As to the exact period between the two dates there is disagreement among scholars. One thing is made quite clear by the prophecy itself, namely, that at the time the words were spoken or written, Nineveh was passing through some grave crisis. Now we know that during the second half of the 7th century BC Assyria was threatened three times:

(1) The Revolt of Shamash-shumukin:

The revolt of Shamash-shumukin of Babylon against his brother, the king of Assyria, 650-648 BC.

(2) The Invasion of 625 BC:

The invasion of Assyria and threatened attack upon Nineveh by some unknown foe, perhaps the Scythians, about 625 BC.

(3) The Final Attack:

The final attack, which resulted in the fall and destruction of Nineveh in 607-606 BC. (4) Probable Date:

The first crisis does not offer a suitable occasion for Nahum's prophecy, because at that time the city of Nineveh was not in any danger. Little is known concerning the second crisis, and it is not possible either to prove or to disprove that it gave rise to the book. On the other hand, the years immediately preceding the downfall of Nineveh offer a most suitable occasion. The struggle continued for about 2 years. The united forces of the Chaldeans and Scythians met determined resistance; at last a breach was made in the northeast corner of the wall, the city was taken, pillaged and burned. Judah had suffered much from the proud Assyrian, and it is not difficult to understand how, with the doom of the cruel oppressor imminent, a prophet-patriot might burst into shouts of exultation and triumph over the distress of the cruel foe. "If," says A.B. Davidson, "the distress of Nineveh referred to were the final one, the descriptions of the prophecy would acquire a reality and naturalness which they otherwise want, and the general characteristics of Hebrew prophecy would be more truly conserved." There seems to be good reason, therefore, for assigning Nahum's activity to a date between 610 and 607 BC.

II. The Book.

1. Contents (Nahum 1-3):

Nahum is the prophet of Nineveh's doom. Nahum 1 (plus 2:2) contains the decree of Nineveh's destruction. Yahweh is a God of vengeance and of mercy (1:2,3); though He may at times appear slack in punishing iniquity, He will surely punish the sinner. No one can stand before Him in the day of judgment (1:4-6). Yahweh, faithful to those who rely upon Him (1:7), will be terrible toward His enemies and toward the enemies of His people (1:8). Judah need not fear: the present enemy is doomed (1:9-14), which will mean the exaltation of Judah (1:15; 2:2). The army appointed to execute the decree is approaching, ready for battle (2:1-4). All efforts to save the city are in vain; it falls (2:5,6), the queen and her attendants are captured (2:7), the inhabitants flee (2:8), the city is sacked and left a desolation (2:9-13). The destruction of the bloody city is imminent (3:1-3); the fate is well deserved and no one will bemoan her (3:4-7); natural strength and resources will avail nothing (3:8-11); the soldiers turn cowards and the city will be utterly cut off (3:12-18); the whole earth will rejoice over the downfall of the cruel oppressor (3:19).

2. Style:

Opinions concerning the religious significance of the Book of Nahum may differ, but from the stand-point of language and style all students assign to Nahum an exalted place among the prophet-poets of the ancient Hebrews; for all are impressed with the intense force and picturesqueness of his language and style. "Each prophet," says Kirkpatrick, "has his special gift for his particular work. Nahum bears the palm for poetic power. His short book is a Pindaric ode of triumph over the oppressor's fall." So also G.A. Smith: "His language is strong and brilliant; his rhythm rumbles and rolls, leaps and flashes, like the horsemen and chariots he describes."

3. Integrity:

Until recently no doubts were expressed concerning the integrity of the book, but within recent years scholars have, with growing unanimity, denied the originality of Nahum 1:2–2:2 (Hebrew 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 Nahum 1 (HDB, article "Nahum"; The Expositor, 1898, 207 ff; ZATW, 1901, 225 ff; Eiselen, Minor Prophets, 422 ff). Now, it is true that in 1:2-7 traces of alphabetic arrangement may be found, but even here the artistic arrangement is not carried through consistently; in the rest of the chapter the evidence is slight.

The artificial character of acrostic poetry is generally supposed to point to a late date. Hence, those who believe that Nahum 1 was originally an alphabetic poem consider it an exilic or post-exilic production, which was at a still later date prefixed to the genuine prophecies of Nahum. In support of this view it is pointed out further that the prophecy in Nahum 1 is vague, while the utterances in Nahum 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 difficulties exist in Nahum 1, that in some respects it differs from Nahum 2 and 3, even the students of the English text can see; and that the Hebrew text has suffered in transmission is very probable. On the other hand, the presence of an acrostic poem in Nahum 1 is not beyond doubt. The apparent vagueness is removed, if Nahum 1 is interpreted as a general introduction to the more specific denunciation in Nahum 2 and 3. And a detailed examination shows that in this, as in other cases, the linguistic and stylistic data are indecisive. In view of these facts it may safely be asserted that no convincing argument has been presented against the genuineness of 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 chapter supplies many provocations to belief in such a theory, this has not been proved, and the able essays of proof have much against them. The question is open."

III. Teaching.

1. The Character of Yahweh:

The utterances of Nahum center around a single theme, the destruction of Nineveh. His purpose is to point out the hand of God in the impending fall of the city, and the significance of this catastrophe for the oppressed Hebrews. As a result they contain little direct religious teaching; and what there is of it is confined very largely to the opening verses of Nahum 1. These verses 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 Yahweh will secure the Divine favor and protection (1:7).

2. Nahum's Glee over the Ruin of Nineveh:

The fierceness of Nahum, and his glee at the thought of Nineveh's ruin, may not be in accord with the injunction, "Love thine enemy"; but it should be borne in mind that it is not personal hatred that prompts the prophet; he is stirred by a righteous indignation over the outrages committed by Assyria. He considers the sin and overthrow of Nineveh, not merely in their bearing upon the fortunes of Judah, but in their relation to the moral government of the whole world; hence, his voice gives utterance to the outraged conscience of humanity.

3. Universality of Yahweh's Rule:

While Nahum's message, in its direct teaching, appears to be less spiritual and ethical than that of his predecessors, it sets in a clear light Yahweh's sway over the whole universe, and emphasizes the duty of nations as well as of individuals to own His sway and obey His will. This attitude alone will assure permanent peace and prosperity; on the other hand, disobedience to His purpose and disregard of His rule will surely bring calamity and distress. The emphasis of these ethical principles gives to the message of Nahum a unique significance for the present day and generation. "Assyria in his hands," says Kennedy, "becomes an object-lesson to the empires of the modern world, teaching, as an eternal principle of the Divine government of the world, the absolute necessity, for a nation's continued vitality, of that righteousness, personal, civic, and national, which alone exalteth a nation."

4. The Messianic Outlook:

In a broad sense, Nahum 1:15 is of Messianic import. The downfall of Nineveh and Assyria prepares the way for the permanent redemption and exaltation of Zion: "the wicked one shall no more pass through thee."

LITERATURE.

Comms. on the Minor Prophets by Ewald, Pusey, Keil, Orelli; G.A. Smith (Expositor's Bible); Driver (New Century); B.A. Davidson, commentary on "Nahum," "Habakkuk," "Zephaniah" (Cambridge Bible); A.F. Kirkpatrick, Doctrine of the Prophets; Eiselen, Prophecy and the Prophets; F.W. Farrar, Minor Prophets ("Men of the Bible" series); Driver, Introduction to the Lit. of the Old Testament; HDB, article "Nahum"; EB, article "Nahum."

F. C. Eiselen

Naidus

na'-i-dus (Codex Alexandrinus Naeidos; Codex Vaticanus Naaidos): One of those who had taken "strange wives" (1 Esdras 9:31), apparently equals "Benaiah" of Ezra 10:30, of which it is probably a corruption or the latter part.

Nail

nal: (1) As denoting the finger-nail, the Hebrew word is tsipporen (Deuteronomy 21:12), the captive woman "shall shave her head, and pare her nails." The latter was probably intended to prevent her from marring her beauty by scratching her face, an act of self-mutilation oriental women are repeatedly reported to have committed in the agony of their grief. Aramaic Tephar (Daniel 4:33, "his nails like birds' claws"). (2) As pin or peg (for tents, or driven into the wall) the word is yathedh (in Judges 4:21 the Revised Version (British and American), "tent-pin"); in Isaiah 22:23, "a nail in a sure place" is a peg firmly driven into the wall on which something is to be hung (22:24); compare Ecclesiastes 12:11, where the word is masmeroth, cognate with macmer below. (3) For nails of iron (1 Chronicles 22:3) and gold (2 Chronicles 3:9), and in Isaiah 41:7 and Jeremiah 10:4, the word is macmer. (4) In the New Testament the word is helos, used of the nails in Christ's hands (John 20:25), and "to nail" in Colossians 2:14 ("nailing it to the cross") is proseloo.

In a figurative sense the word is used of the hard point of a stylus or engraving tool: "The sin of Judah is written with a pen of iron, and with the point (literally, "claw," "nail") of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars" (Jeremiah 17:1).

James Orr

Nain

na'-in (Navi): This town is mentioned in Scripture only in connection with the visit of Jesus and the miracle of raising the widow's son from the dead (Luke 7:11). The name persists to this day, and in the form of Nein clings to a small village on the northwestern slope of Jebel ed-Duchy ("Hill of Moreh"), the mountain which, since the Middle Ages, has been known as Little Hermon. The modern name of the mountain is derived from Neby Duchy whose wely crowns the height above the village. There are many ancient remains, proving that the place was once of considerable size. It was never enclosed by a wall, as some have thought from the mention of "the gate." This was probably the opening between the houses by which the road entered the town. Tristram thought he had found traces of an ancient city wall, but this proved to be incorrect. The ancient town perhaps stood somewhat higher on the hill than the present village. In the rocks to the East are many tombs of antiquity. The site commands a beautiful and extensive view across the plain to Carmel, over the Nazareth hills, and away past Tabor to where the white peak of Hermon glistens in the sun. To the South are the heights of Gilboa and the uplands of Samaria. The village, once prosperous, has fallen on evil days. It is said that the villagers received such good prices for simsum that they cultivated it on a large scale. A sudden drop in the price brought them to ruin, from which, after many years, they have not yet fully recovered.

W. Ewing

Naioth

na'-yoth, ni'-oth (nayoth; Codex Vaticanus Auath; Codex Alexandrinus Nauioth): This is the name given to a place in Ramah to which David went with Samuel when he fled and escaped from Saul (1 Samuel 19:18, etc.). The term has often been taken as meaning "houses" or "habitations"; but this cannot be justified. There is no certainty as to exactly what the word signified. Clearly, however, it attached to a particular locality in Ramah; and whatever its etymological significance, it denoted a place where the prophets dwelt together. On approaching it in pursuit of David, Saul was overcome by the Spirit of God, and conducted himself like one "possessed," giving rise to the proverb, "Is Saul also among the prophets?"

W. Ewing