Nanaea – Navy

Nanaea

na-ne'-a (Nanaia; the King James Version Nanea): A female deity worshipped by the Assyrians, Babylonians and Persians and other Asiatic peoples, the Nana or Nanai of the Babylonians, known as "the lady of Babylon." The name means "the undefiled," and probably represented originally the productive powers of Nature (genetrix), and as such was the companion of the sun-god. She was identified with Ishtar in Assyria and Ashtoreth in Phoenicia, by the Greeks as Aphrodite (Clement of Alexandria Protr., 19), but sometimes as Artemis the huntress (Paus. iii.16,8; Plut. Artax. xxvii). Strabo (xv. 733) identifies her with Anaitis (equalsAnahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions, Tanata, Anta (Egyptian). In 2 Macc 1:13 ff, a fictitious account is given of the death of Antiochus Epiphanes, in a temple of Nanaea in Persia, by the treachery of Nanaea's priests. The public treasury was often placed in Nanaea's temple; this, Epiphanes was anxious to secure under the pretext of marrying the goddess and receiving the money as dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his state and then cut off their heads. But 1 Macc 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 Macc 1:13 ff must be mere legend, as far as Epiphanes is concerned, but may have been suggested or colored by the story of the death of Antiochus the Great, who met his death while plundering a temple of Belus near Elymais (Strabo xvi.l.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2 Macc 1:13 ff may be identified with that of Artemis (Polyb. xxxi.11; Josephus, Ant, XII, ix, 1) or Aphrodite (Appian, Syriac. 66; Rawlinson, Speaker's Comm.).

S. Angus

Naomi

na'-o-mi, na-o'-mi, na-o'-mi (no`omi, probably equals "pleasantness"; Septuagint. Codex Vaticanus Noemein; Codex Alexandrinus Noemmei(n)): Wife of Elimelech and mother-in-law of Ru (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`omi ("pleasantness"), but marah ("bitterness"), "for," she said, "the Almighty hath dealt very bitterly with me." She advised Ru in her dealings with Boaz, and afterward nursed their child.ith Anaitis (equalsAnahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions, Tanata, Anta (Egyptian). In 2 Macc 1:13 ff, a fictitious account is given of the death of Antiochus Epiphanes, in a temple of Nanaea in Persia, by the treachery of Nanaea's priests. The public treasury was often placed in Nanaea's temple; this, Epiphanes was anxious to secure under the pretext of marrying the goddess and receiving the money as dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his state and then cut off their heads. But 1 Macc 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 Macc 1:13 ff must be mere legend, as far as Epiphanes is concerned, but may have been suggested or colored by the story of the death of Antiochus the Great, who met his death while plundering a temple of Belus near Elymais (Strabo xvi.l.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2 Macc 1:13 ff may be identified with that of Artemis (Polyb. xxxi.11; Josephus, Ant, XII, ix, 1) or Aphrodite (Appian, Syriac. 66; Rawlinson, Speaker's Comm.).

The name may mean "my joy," "my bliss," but is perhaps better explained according to the traditional interpretation as "the pleasant one."

David Francis Roberts

Naphath-Dor

na'-fath-dor (Joshua 12:23 the Revised Version margin).

See DOR.

Naphish

na'-fish (naphish; Naphes, D, Napheth): A son of Ishmael (Genesis 25:15; 1 Chronicles 1:31). Naphish, along with other Hagrite clans, was overwhelmingly defeated by the Israelite tribes on the East of the Jordan (1 Chronicles 5:19, the King James Version "Nephish"). Their descendants are mentioned among the Nethinim by the name "Nephisim," the King James Version and the Revised Version margin "Nephusim" (Ezra 2:50); "Nephushesim," the King James Version and the Revised Version margin "Nephishesim" (Nehemiah 7:52); "Naphisi" (1 Esdras 5:31).

Naphisi

naf'-i-si (Naphisi, Codex Vaticanus Napheisei): The name of one of the families which went up out of captivity with Zerubbabel (1 Esdras 5:31) equals "Nephushesim" of Nehemiah 7:52; "Nephisim" of Ezra 2:50.

See NAPHISH.

Naphoth-Dor

na'-foth-dor (Joshua 11:2 the Revised Version margin).

See DOR.

Naphtali

naf'-ta-li (naphtali; Nephthaleim):

I. THE PATRIARCH

1. Name

2. Circumstances of His Birth

3. Historical and Traditional Details

II. TRIBE OF NAPHTALI

1. Its Relative Position

2. Its Location in Palestine

3. Physical Features

4. Distinction of the Tribe

5. Sites and Inhabitants

6. Labors of Jesus in This District

I. The Patriarch.

1. Name:

The 5th son of Jacob, and the 2nd born to him by Rachel's handmaid, Bilhah. He was full brother of Da (Genesis 30:7).

At his birth Rachel is said to have exclaimed, naphtule 'Elohim niphtalti, "wrestlings of God"--i.e. "mighty wrestlings"--"have I wrestled."

2. Circumstances of His Birth:

Her sister's fruitfulness was a sore trial to the barren Rachel. By her artifice she had obtained children, the offspring of her maid ranking as her own; and thus her reproach of childlessness was removed. The name Naphtali given to this son was a monument of her victory. She had won the favor and blessing of God as made manifest in the way yearned for by the oriental heart, the birth of sons.

3. Historical and Traditional Details:

Personal details regarding the patriarch North are entirely wanting in Scripture; and the traditions have not much to say about him. According to Targum Pseudo-Jonathan, he was a swift runner. It also tells us that he was one of the 5 brethren whom Joseph chose to represent the family of Jacob in the presence of Pharaoh. He is said to have been 132 years old at his death (Testament of the Twelve Patriarchs, viii, 1, 1). When Jacob and his family moved to Egypt, Naphtali had 4 sons (Genesis 46:24). In Egypt, he died and was buried.

II. Tribe of Naphtali.

1. Its Relative Position:

When the first census was taken in the wilderness, the tribe numbered 53,400 fighting men (Numbers 1:43; Numbers 2:30). At the second census, the numbers had shrunk to 45,400 (Numbers 26:48); but see NUMBERS. The position of Naphtali in the desert was on the North of the tabernacle with the standard of the camp of Dan, along with the tribe of Asher (Numbers 2:25). The standard, according to Jewish tradition, was a serpent, or basilisk, with the legend, "Return of Yahweh to the many thousands of Israel" (Targum Pseudo-Jonathan on Numbers 2:25). When the host was on the march, this camp came in the rear (Numbers 2:31). The prince of the tribe at Sinai was Ahira ben Enan (Numbers 2:29). Among the spies the tribe was represented by Nahbi ben Vophsi (Numbers 13:14). Prince Pedahel ben Ammihud was chosen from Naphtali to assist in the division of the land (Numbers 34:28). Toward the end of David's reign the ruler of the tribe was Jeremoth ben Azriel (1 Chronicles 27:19). Hiram the Tyrian artificer is described as "the son of a widow of the tribe of Naphtali" (1 Kings 7:14). But in 2 Chronicles 2:14 he is called "the son of a woman of the daughters of Dan." Judges 5:15 does not definitely associate Barak with the tribe of Issachar; his residence was at Kedesh (Judges 4:6); it is therefore possible that he belonged to the tribe of Naphtali.

2. Its Location in Palestine:

In the allocation of the land, the lot of Naphtali was the last but one to be drawn (Joshua 19:32–39). The boundaries are stated with great fullness. While it is yet impossible to trace them with certainty, the identification of sites in recent years, for which we are mainly indebted to the late Col. Conder, makes possible an approximation. The territory was bounded on the East by the Sea of Galilee and the upper reaches of the Jordan. Josephus makes it extend to Damascus (Ant., V, i, 22); but there is nothing to support this. The southern boundary probably ran from the point where Wady el-Bireh enters the Jordan, westward along the northern side of the valley to Mt. Tabor. The western border may have gone up by way of Chattin (Ziddim) and Yaquq (Hukkok) to Kerr `Anan (Hannathon), bending there to the West, including the land of er-Rameh (Ramah) until it reached the territory of Asher. Running northward again until nearly opposite Tyre, it bent eastward, and once more northward to the LiTany (Leontes), taking in the larger part of what is called by the Arabs Belad Beshdrah and Belad es-Shukif. Nineteen cities in Naphtali are named in Joshua 19:32 ff. Among them was the famous city of refuge, KEDESH-NAPHTALI (which see), on the heights to the West of the Waters of Merom, where extensive ruins are still to be seen (20:7). It, along with Hammoth-dor and Kartan, was assigned to the Gershonite Levites (21:23; 1 Chronicles 6:76).

The land lying around the springs of the Jordan was included in the lot of Naphtali. It is clear that from this part, as well as from the cities named in Judges 1:33, Naphtali did not drive out the Canaanites. These the Danites found in possession at the time of their raid. There is no indication that Naphtali resented in any way this incursion of their kindred tribe into their territory (Judges 18:1–31).

3. Physical Features:

The district thus indicated includes much excellent land, both pastoral and arable. There are the broad, rich terraces that rise away to the North and Northwest of the Sea of Galilee, with the fertile plain of Gennesaret on the seashore. The mountains immediately North of the sea are rocky and barren; but when this tract is passed, we enter the lofty and spacious lands of upper Galilee, which from time immemorial have been the joy of the peasant farmer. Great breadths there are which in season yield golden harvests. The richly diversified scenery, mountain, hill and valley, is marked by a finer growth of trees than is common in Palestine. The terebinth and pine, the olive, mulberry, apricot, fig, pomegranate, orange, lemon and vine are cultivated to good purpose. Water is comparatively plentiful, supplied by many copious springs. It was one of the districts from which Solomon drew provisions, the officer in charge being the king's son-in-law, Ahimaaz (1 Kings 4:15).

4. Distinction of the Tribe:

The free life of these spacious uplands, which yielded so liberally to the touch of the hand of industry, developed a robust manhood and a wholesome spirit of independence among its inhabitants. According to Josephus, who knew them well (BJ, III, iii, 2), the country never lacked multitudes of men of courage ready to give a good account of themselves on all occasions of war. Its history, as far as we know it, afforded ample opportunity for the development of warlike qualities. In the struggle with Sisera, Naphtali was found on the high places of the field (Judges 5:18). To David's forces at Hebron, Naphtali contributed a thousand captains "and with them with shield and spear thirty and seven thousand" (1 Chronicles 12:34). Their position exposed them to the first brunt of attack by enemies from the North; and in the wars of the kings they bore an important part (1 Kings 15:20; 2 Kings 12:18; 2 Kings 13:22); and they were the first on the West of the Jordan to be carried away captive (2 Kings 15:29).

See GALILEE.

5. Sites and Inhabitants:

The largest town in Mt. Naphtali today (in 1915) is Safed, on the heights due North of the Sea of Galilee, often spoken of as the "city set on a hill." It is built in the form of a horseshoe, open to the North, round the Castle Hill, on which are the ruins of the old fortress of the Templars. This is a position of great strength, which could hardly fail to be occupied in ancient times, although, so far, it cannot be identified with any ancient city. It contains between 20,000 and 30,000 inhabitants. Over against it to the Northwest, beyond the deep gorge of Wady Leimun, rises Jebel Jermuk, the highest mountain in Palestine proper (circa 4,000 feet) which may be the scene of the TRANSFIGURATION (which see). The inhabitants of Safed were massacred by Sultan Bibars in 1266. The city suffered severely from earthquake in 1759; and it shared with Tibefias, also a city of Naphtali., the disaster wrought by the earthquake of 1837. It is one of the holy cities of the Jews.

6. Labors of Jesus in This District:

In the land of Naphtali Jesus spent a great part of his public life, the land of Gennesaret, Bethsaida, Capernaum and Chorazin all lying within its boundaries (compare Matthew 4:15).

W. Ewing

Naphtali, Mount

(har naphtali; en to orei to Nephthalei): This was the most northerly of the three divisions of the Western Range, which derived their names from those of the tribes holding chief sway over them--Mt. Judah, Mt. Ephraim, and, Mt. Naphtali (Joshua 20:7 the King James Version, the Revised Version (British and American) replaces Mount" by the hill country of").

Naphthar

naf'-thar (the King James Version): the Revised Version (British and American) "Nephthar."

Naphtuhim

naf-tu'-him (naphtuchim; Septuagint Nephthaleim): A son of Mizraim (Genesis 10:13; 1 Chronicles 1:11); but, according to most modern authorities, a district or a dependency of Egypt. Among the many efforts at identification the following deserve notice: Naphtuhim equals (1) Nephthys (Nephthus) in the Northeast of Egypt; (2) Na-ptah, i.e. the people of Ptah, the dwellers in the neighborhood of Memphis; (3) Nathu (according to Herodotus, Natho), which occurs in Assurbanipal's Annals as the name of a part of Lower Egypt; (4) Erman (ZATW, X, 118), by the change of a letter, reads Petemhim, which signifies "The Northland"; (5) Spiegelberg sees in the word an old designation of the Delta, and would therefore render the name, "the people of the Delta" (compare Johns, HDB; Skinner and Holzinger on Genesis).

John A. Lees

Napkin

nap'-kin (soudarion; Latin sudarium): In Luke 19:20, the cloth in which the "unprofitable servant" wrapped the money of his lord; compare John 11:44; John 20:7; see DRESS, sec. 7; HANDKERCHIEF.

Narcissus

nar-sis'-us (Narkissos): In Romans 16:11 Paul sends greetings to "them of the household of Narcissus, that are in the Lord." "The last words may suggest that, though only the Christians in this household have a greeting sent to them, there were other members of it with whom the church had relations" (Denney).

Narcissus is a common name, especially among freedmen and slaves. But, as in the case of Aristobulus, some famous person of this name must be meant. Conybeare and Howson mention two, one the wellknown favorite of Claudius, the other a favorite of Nero. The latter, who was put to death by Galba (Dio Cass. lxiv.3), they think to be the Narcissus meant here (Paul, chapter xix). On the other hand, Bishop Lightfoot (Phil, 175) holds that "the powerful freedman Narcissus, whose wealth was proverbial (Juv. Sat. xiv.329), whose influence with Claudius was unbounded, and who bore a chief part in the intrigues of this reign, alone satisfies this condition." Shortly after the accession of Nero, he had been put to death by Agrippina (Tac. Ann. xiii.1;. Dio Cass. lx.34) in 54 AD. As this occurred three or four years before the Epistle to the Romans was written, some think another Narcissus is meant. However, as was usual in such cases, his property would be confiscated, and his slaves, becoming the property of the emperor, would swell "Caesar's household" as Narcissiani.

S. F. Hunter

Nard

nard.

See SPIKENARD.

Nasbas

nas'-bas (Nasbas, Codex Sinaiticus Nabad, read by Fritzsche): A name otherwise unknown. It occurs only in Tobit 11:18, "And Achiacharus, and Nasbas his brother's son," came to Tobit's wedding. Opinions are divided as to whether he was "brother's son" of Tobit or Achiacharus. the King James Version margin gives the suggestion of Junius, "Achiacharus who is also called Nasbas," thus identifying Nasbas with Achiacharus, which might gain support from Tobit 1:22 where Achiacharus is mentioned as "brother's son" of Tobit. See ACHIACHARUS; AMAN. Codex Sinaiticus reads "Achiacharus and Nabad his brother's sons," which is corrected by another hand to "brother's son" (exadelphos). The Itala gives "Nabal avunculus ("maternal uncle") illius"; the, Vulgate (Jerome's Latin Bible, 390-405 A.D.) "Nabath consobrini ("cousins") Tobiae"; Syriac "Laban his sister's son." This person is probably identical with the "Aman" of Tobit 14:10 (see variety of readings under AMAN) and the nephew in Harris' Story of Achiqar and His Nephew.

S. Angus

Nasi

na'-se (Codex Vaticanus Nasei; Codex Alexandrinus Nasith; the King James Version, Nasith): The head of one of the families which went up with Zerubbabel (1 Esdras 5:32) equals "Neziah" of Ezra 2:54; Nehemiah 7:56.

Nasor

na'-sor.

See HAZOR.

Nathan (1)

na'-than (nathan, "gift"; Nathan): A court prophet in David's reign and a supporter of Solomon at his accession. There are three main incidents in his career as depicted in the Old Testament.

1. Nathan and David's Temple-Plans:

The two parallel narratives, 2 Samuel 7:1–17 equals 1 Chronicles 17:1–15, of which the former is the original, relate how David confided to Nathan his intention to build a house for Yahweh's ark. Nathan at first blesses the project, but that same night is given a Divine message, and returns to tell the king that instead of David building a house for Yahweh, Yahweh will build a house for David: "I will set up thy seed after thee, .... and I will establish his kingdom. .... I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men" (2 Samuel 7:12–14). 2 Samuel 7:13 says that "He shall build a house for my name, and I will establish the throne of his kingdom for ever," but this disturbs the one great thought of the passage,. which is that God will build a house for David, and which is also the thought in David's prayer (7:18-29).

The word "seed" in 2 Samuel 7:12 is collective and so throughout the passage, so that the prophecy does not refer to any individual, but, like Deuteronomy 17:14–20; Deuteronomy 18:15–22, belongs to the group of generic prophecies. Nor is it Messianic, for 2 Samuel 7:14 could not be reconciled with the sinlessness of Jesus. The message is rather a promise of the ever-merciful providence of God in dealing with David's family. (See, however, C.A. Briggs, Messianic Prophecy, 126 ff.) Budde, who says that the section belongs to the 7th century and is certainly pre-exilic in the leading thought of the passage, sees in the prophecy something of the idealism of Amos and Hosea, for the prophet teaches that Yahweh dwells, not in "a holy place made with hands" (Hebrews 9:11,Hebrews 9:24), but rather in the life of the nation as represented by the direct succession of Davidic kings. This presents an extension of the teaching of Paul that the very body itself is a sanctuary unto God (1 Corinthians 6:19).

2. Nathan and David's Sin:

2 Samuel 12:1–25 narrates Nathan's rebuke of David for his adultery, and for causing the death of Uriah; and then comes an account of the death of Bathsheba's child. In 12:1-15a, we have Nathan's parable of the rich man and the poor man's ewe lamb, and the application of it to David's conduct. But several difficulties arise when we ask exactly what Nathan's message to David was: 12:13 f represent the prophet as saying that God has forgiven David but that the child will die, while 12:10-12 speak of a heavy punishment that is to come upon David and his family, and 12:16 does not show any indication of a prophecy as to the child's death. Commentators regard 12:1-15a as later in origin than 2 Samuel 11:1–27; 2 Samuel 12:1–31 in the main, and hold 12:10-12 to be still later than the rest of 12:1-15a. Budde omits 12:9a,10ab,11,12, but regards even the rest of the story as interrupting the connection between 11:27b and 12:15b, and therefore of later date.

3. Nathan and Solomon's Accession:

1 Kings 1 is a part of "one of the best pieces of Hebrew narrative in our possession" (H.P. Smith, Old Testament History, 153, note 2). It narrates the part that Nathan played in the events that led to Solomon's accession. David was getting old and feeble, and the succession had not been settled. When Adonijah, who was probably the eldest son living, gave a banquet to some of his father's state officials, Nathan, who was one of those that had not been invited, incited Bathsheba, Solomon's mother, to remind David of his promise to her that Solomon should succeed to the throne. This she did, and in the middle of her audience with David, Nathan appears with the news of Adonijah's feast and proclamation as king. Solomon is then anointed king by David's command, Nathan being one of his chief supporters. It has been suggested that it is only Nathan who interprets Adonijah's feast as a claim to the throne, but this contradicts 1 Kings 1:5. Yet, whereas in the two sections treated above Nathan is the prophet of Yahweh , he is represented in 1 Kings as an intriguing court politician, planning very cleverly an opportune entrance into David's presence at the very time that Bathsheba has an audience with the king. The parallel narrative of 1 Chronicles 28:1–21 makes no mention of Nathan, Solomon being there represented as Divinely elected to succeed David.

1 Kings 4:5 mentions a Nathan as father of Azariah and Zabud, two of the chief officers of Solomon. He is probably the prophet.

1 Chronicles 29:29; 2 Chronicles 9:29 refer to "the words" or rather "the acts of Nathan the prophet" as well as those of Samuel and Gad. "There can be no doubt that these are nothing more than references to the narratives in which Samuel, Nathan and Gad are mentioned in our Books of Samuel" (Curtis on 1 Chronicles 29:29). In 2 Chronicles 29:25, sanction is claimed for Levitical temple-music as being commanded by God through Nathan and Gad.

Curtis (on 1 Chronicles 29:29) observes that Nathan is always called nabhi' ("prophet") in Samuel and Kings and not ro'eh or chozeh, "seer."

David Francis Roberts

Nathan (2)

(1) A prophet (2 Samuel 7:1–29; Psalms 51:1–19, title). See preceding article.

(2) A son of King David (2 Samuel 5:14; 1 Chronicles 3:5; 1 Chronicles 14:4).

(3) Father of Igal, one of David's heroes (2 Samuel 23:36). In 1 Chronicles 11:38, we have "Joe the brother of Nathan"; the Septuagint's Codex Vaticanus has "son" in this verse, but it is impossible to say whether Igal or Joe is the correct name.

(4) A Jerahmeelite (1 Chronicles 2:36), whose son is called Zabad, whom some suppose to be the same as Zabud (1 Kings 4:5). On this view this Nathan is the same as the prophet (see 1, above).

(5) A companion of Ezra from Babylon (Ezra 8:16 and /RAPC 1Es 8:44).

(6) Nathanias (1 Esdras 9:34), one of those who had married foreign wives (Ezra 10:39).

(7) Name of a family (Zechariah 12:12).

David Francis Roberts

Nathan-Melech

na'-than-mel'-ek (nethan-melekh, "king's gift"): A Judean official, to whose chamber King Josiah removed "the horses of the sun" (2 Kings 23:11). The Septuagint calls him "Nathan, the king's eunuch" (Nathan basileos tou eunouchou).

Nathanael (1)

na-than'-a-el (Nathanael):

(1) One of the "captains over thousands" who furnished the Levites with much cattle for Josiah's Passover (1 Esdras 1:9) equals "Nethanel" of 2 Chronicles 35:9.

(2) (Nathanaelos, Codices Vaticanus and Alexandrinus omit): One of the priests who had married a "strange wife" (1 Esdras 9:22) equals "Nethanel" of Ezra 10:22.

(3) An ancestor of Judith (Judith 8:1).

(4) One of the Twelve Apostles. See next article.

Nathanael (2)

(nethan'el, "God has given"; Nathanael): Nathanael, who was probably a fisherman, belonged to Cana in Galilee (John 21:2). According to the "Genealogies of the Twelve Apostles" (compare Budge, Contendings of the Apostles, II, 50), Nathanael was the same as Simon, the son of Cleopas, and was one of the Twelve. He was among those who met and conversed with Jesus during the preaching of John the Baptist at Bethany beyond Jordan (compare John 1:28). From the manner of the invitation extended to him by Philip (John 1:45), it is evident that Nathanael was well versed in ancient Scripture, and that in him also the preaching of John had aroused a certain expectancy. His reply to Philip, "Can any good thing come out of Nazareth? (John 1:46), was prompted, not by any ill repute of the place, but by its petty insignificance and familiarity in Nathanael's eyes. To this question Philip made no direct answer, but replied, "Come and see." It was the answer best fitted to the man and the occasion; it appealed to Nathanael's fair-mindedness and sincerity of purpose. He responded nobly to the call, and on approaching Jesus was received with the words: "Behold, an Israelite indeed, in whom is no guile!" (John 1:47). It was a tribute to that singleness of heart which enabled him to overcome his initial prejudice. The same candor and openness distinguished the after-interview of Nathanael with Jesus, as is evident by his question, "Whence knowest thou me?" (John 1:48). The reply of Jesus was not what he expected. It concerned the time he had spent under the fig tree, kneeling, no doubt, in silent prayer and communion with God, and brought to mind all the sacred hopes and aspirations of that hour. It taught him that here was One who read on the instant the inmost secrets of his heart, and was Himself the ideal for whom he was seeking; and it drew from him the confession, "Rabbi, thou art the Son of God; thou art King of Israel" (John 1:49).

Although Nathanael is mentioned by name only once again in the New Testament, where he is one of the seven who witnessed the appearance of the risen Jesus at the Sea of Tiberias (John 21:2), it is evident that the connection and companionship of Nathanael with Jesus must have been much closer than those two incidents would lead us to suppose. Accordingly, attempts have been made to identify him with other New Testament characters, the most commonly accepted being Bartholomew (compare BARTHOLOMEW). The principal arguments in support of this identification are:

(1) Nathanael is never mentioned by the synoptists, and Bartholomew is never mentioned by John, who further implies that Nathanael was one of the twelve disciples (compare John 20:24–26; John 21:2);

(2) in the Synoptists, Philip is closely connected with Bartholomew (compare lists of the apostles), and in John with Nathaniel (compare John 1:45 ff);

(3) the fact that most of the other apostles bear two names. Arguments are also adduced to identify him wit h Simon the Cananean (compare SIMON). Nathanael has also been identified with Matthew and Mattbias (based on the similarity of name-meanings), with John the son of Zebedee, with Stephen, and even with Paul.

C. M. Kerr

Nathanias

nath-a-ni'-as (Nathanias): One of those who put away their foreign wives (1 Esdras 9:34) equals "Nathan" of Ezra 10:39.

Nations

na'-shunz.

See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.

Nativity, Of Mary, Gospel Of The

na-tiv'-i-ty.

See APOCRYPHAL GOSPELS.

Natural Features

fe'-turz: As has been pointed out by various authors (compare HGHL), the principal physical features of Palestine run in North and South lines, or rather about from South-Southwest to North-Northeast.

The lowland or Shephelah (the King James Version "vale, valley, plain, or low country") includes the maritime plain and the western foothills.

The hill country consists of the mountains of Judea, and its features are continued northward to the plain of Esdraelon and southward to the Sinaitic peninsula. It is rocky and has very little water. Except for the few fountains, the scanty population depends upon rain water collected during the winter months.

The Arabah (Revised Version) includes the Jordan valley from the Sea of Galilee to the Dead Sea, as well as the depression running from the Dead Sea to the Gulf of Akabah. It is to the latter depression that the name Wady-ul-`Arabah] is now applied by the Arabs. It is bounded on the East by Mr. Seir or Edom, and on the West by the mountains of the Sinaitic peninsula. Its highest point, about halfway between the Dead Sea and the Gulf of Akabah, is a few hundred ft. higher than the level of the Mediterranean, but nearly 2,000 ft. above the level of the Dead Sea. From this point the valley slopes southward to the Gulf of Akabah, and northward to the Dead Sea. The lower Jordan valley slopes from about 600 ft. below ocean-level at the Sea of Galilee to about 1,300 ft. below ocean-level at the Dead Sea.

To the East are the highlands of Gilead and Moab rising abruptly from the valley, as does the hill country of Judea on the West. The country to the East of the Jordan-Dead Sea-Arabah depression, to the whole of which the name Ghaur (Ghor) is applied by the Arabs, is a great table-land sloping gradually to the East from the sharp edge which overlooks the Ghaur. It has no conspicuous peaks. What appear to be peaks when viewed from the Ghaur are irregularities of its western contour, which are invisible or appear as slight mounds to the observer who looks westward from any point some miles to the East Mt. Nebo, for instance, when seen from Medeba is not readily distinguishable. This is because it really does not rise above the general level of the table-land. The small annual rainfall on the heights near the Ghaur diminishes eastward, and the desert begins within from 20 to 40 miles.

Another term much used by Old Testament writers is South or Negeb, which embraces the southernmost portion of the promised land, and was never effectively occupied by the Israelites. Its uttermost boundary was the "river of Egypt" (al-`Arish), and coincides roughly with the present boundary between the Ottoman territory on the East and the Anglo-Egyptian territory of Sinai on the West.

The term slopes, 'ashedhoth, the King James Version "springs," occurs in Joshua 10:40, "So Joshua smote all the land, the hill country .... and the lowland, and the slopes, and all their kings"; and again in Joshua 12:7,Joshua 12:8, "And Joshua gave it .... for a possession according to their divisions; in the hill-country, and in the lowland, and in the Arabah, and in the slopes, and in the wilderness, and in the South." In the former passage, it seems to refer to the foothills which form the eastern or higher part of the lowland or Shephelah. In the latter passage, it might mean the same, or it might mean the descent from the Judean hills to the Ghaur. In Deuteronomy 3:17; Deuteronomy 4:49; Joshua 12:3; Joshua 13:20, we have "the slopes of Pisgah" ('ashdoth-ha-pisgah, "springs of Pisgah"), which denotes the descent from the heights of Moab to the Ghaur. The same word occurs in the sing in Numbers 21:15, referring to the descent to the Arnon. "Slopes," therefore, does not seem to be a term applied to any particular region.

The wilderness is usually the desert of the wandering, including the central part of the Sinaitic peninsula, but it is by no means always used in this sense,. e.g. Joshua 8:15,Joshua 8:20,Joshua 8:24, where it clearly refers to a region near Ai. "The wilderness" of Matthew 4:1 is thought to be the barren portion of Judea between Jerusalem and the Jordan.

See CHAMPAIGN; COUNTRY; DESERT; EAST; HILL; LOWLAND; SOUTH.

Alfred Ely Day

Natural History

his'-to-ri.

See ANIMAL; BOTANY; BIRDS; FISH; INSECTS; ZOOLOGY.

Natural Man, The

See MAN, NATURAL.

Natural; Nature

nat'-u-ral, na'-tur (leach; psuchikos, phusikos, phusis) :

1. As Used in the Old Testament:

"Natural" is the translation of leach, "freshness or vigor" (Deuteronomy 34:7). Of Moses it is said, "His eye was not dim, nor his natural force abated."

"Nature" in the sense of a system or constitution does not occur in the Old Testament. The world and men, each individual, were conceived as being the direct creation of a supra-mundane God, and conserved by His power and Spirit. The later conception of "nature" came in through Greek influences.

In the Apocrypha, we find "nature" in the sense of innate character or constitution (The Wisdom of Solomon 7:20, "the natures (phuseis) of living creatures"; The Wisdom of Solomon 13:1, "Surely vain are all men by nature" (phusei), 3 Macc 3:29, "mortal nature" (phusis)).

2. As Used in the New Testament:

In the New Testament "nature" (phusis) is frequently found in the latter sense (Romans 1:26, "against nature"; Romans 2:14, "by nature"; Romans 2:27; Romans 11:24, also "contrary to nature"; 1 Corinthians 11:14, "Doth not even nature itself teach you?"; Galatians 2:15; Galatians 4:8; Ephesians 2:3; in 2 Peter 1:4, we have "that ye might be partakers of the divine nature," the Revised Version margin "or, a") ; phusis occurs also in James 3:7, "every kind of beasts," the Revised Version margin "Greek: nature," also "mankind" (3:7), the Revised Version margin "Greek: the human nature." "Natural" (Romans 11:21,Romans 11:24) is the translation of kata phusin, "according to nature." Paul in 1 Corinthians speaks of "the natural man" (2:14, the American Revised Version margin "or unspiritual, Greek: physical") and of a "natural body" (1 Corinthians 15:44 twice), the Greek word being psuchikos, "of the soul" (psuche), the animal, natural, principle, as contrasted with what pertains to the higher principle of the spirit (pneuma). In 1 Corinthians 15:46 the contrast is expressed, "Howbeit that is not first which is spiritual, but that which is natural," the American Revised Version margin "Greek: physical." The "natural man" is the man in whom the spirit is unquickened, the "natural body" is that corresponding to the psychical or soul-nature, the "spiritual body" that corresponding to the Spirit as the dominant principle of the life. In Jude 1:10, we have phusikos, "naturally" "naturally, as brute beasts," the Revised Version (British and American) "naturally, like the creatures without reason"; genesis, "origin," "birth," is translated "natural" (James 1:23, "his natural face," the Revised Version margin "Greek: the face of his birth"); and "nature" (James 3:6, "the course of nature" the Revised Version (British and American) "the wheel of nature" margin "or birth") ("wheel" probably means "circle of nature" (the whole creation; see COURSE)); gnesios, "genuine" ("true to right nature") "legitimate," "sincere," is translated "naturally" (Philippians 2:20, "who will naturally care for your state," the Revised Version (British and American) "truly," margin "Greek: genuinely").

W. L. Walker

Nature

See NATURAL, NATURE.

Naught; Naughty; Naughtiness

not, no'-ti, nes: In the sense of bad, worthless, worthlessness, the words in the King James Version represent the Hebrew ra`, changed in the Revised Version (British and American) to "bad" (2 Kings 2:19; Proverbs 20:14; Jeremiah 24:2), roa`, retained in the Revised Version (British and American) "naughtiness" (1 Samuel 17:28), hawwah, rendered in the Revised Version (British and American) in Proverbs 11:6 "iniquity," and in 17:4 "mischievous." In Proverbs 6:12, "naughty person," literally, "man of Belial," is in the Revised Version (British and American) "worthless person." In the New Testament, "superfluity of naughtiness" in James 1:21 (for kakia) becomes margin the Revised Version (British and American) overflowing of wickedness," margin "malice," and in The Wisdom of Solomon 12:10, the King James Version's "naughty generation" (poneros) is made into "by birth .... evil."

James Orr

Naum

na'-um: the King James Version form, NAHUM (which see), the name of an ancestor of Jesus (Luke 3:25).

Nave (1)

nav (1 Kings 7:33).

See SEA, THE MOLTEN.

Nave (2)

na'-ve (Naue): Greek form of the Hebrew proper name "Nun" (so the Revised Version (British and American)), found only in the King James Version of Sirach 46:1.

Navel

na'-v'l (shor. The Septuagint in Proverbs 3:8 suggests a different reading, namely, instead of shorrekha, sherekha equals she'erkha, "thy flesh")): The King James Version translates the Hebrew sharir in the description of Behemoth (Job 40:16) by "navel," where modern translators have substituted "muscles"; similarly in the translation of shorer (Song of Songs 7:2) it has been replaced by "body.", There remain two passages of the Revised Version (British and American) where "navel" is retained as the translation of shor. Thus we find the word used, pars pro toto, for the whole being: "It (the fear of Yahweh) will be health to thy navel, and marrow to thy bones" (Proverbs 3:8). The uttermost neglect which a new-born babe can experience is expressed by Ezekiel: "In the day thou wast born thy navel (i.e. umbilical cord) was not cut neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all" (Ezekiel 16:4).

H. L. E. Luering

Navy

na'-vi.

See SHIPS AND BOATS, II, 1, (2).