NAHOR

(Naʹhor).

1. Father of Terah and grandfather of Abraham. Nahor was a son of Serug and descendant of Shem. He lived 148 years, c. 2177 to c. 2029 B.C.E.—Gen. 11:22-26; 1 Chron. 1:24-27; Luke 3:34-36.

2. Son of Terah; grandson of Nahor (No. 1 above); and brother of Abraham. (Gen. 11:26; Josh. 24:2) Nahor married Milcah, Lot’s sister and the daughter of Nahor’s other brother Haran, hence Nahor’s niece. By her he had eight sons and by his concubine Reumah he had four more sons, totaling twelve, some of whom became tribal heads. (Gen. 11:27, 29; 22:20-24) Through his son Bethuel, Nahor became grandfather to Laban and Rebekah, and great-grandfather of Leah, Rachel, Jacob (Israel) and Esau. (Gen. 24:15, 24, 47; 29:5, 16; 1 Chron. 1:34) Through his sons Uz and Buz, Nahor may have also been a forefather of Job and Elihu.—Job 1:1; 32:2

The Genesis account of Terah and Abraham leaving Ur of the Chaldeans does not include Nahor’s name in the list of travelers. (Gen. 11:31) It does seem, however, that he may have come later, for Abraham’s servant, seeking a wife for Isaac, traveled to Haran, where Terah took up dwelling and where he died, and where Nahor’s grandson Laban lived when Jacob went to him. (Gen. 11:31, 32; 12:4; 27:43) Abraham’s servant came “to the city of Nahor,” either to Haran itself or a place close by, perhaps the Nahur frequently mentioned in various Mari tablets of the second millennium B.C.E. (Gen. 24:10; 29:4) And when Jacob parted company from Laban, Laban called on “the god of Abraham and the god of Nahor” to judge between them.—Gen. 31:53; see HARAN No. 4.

NAHSHON

(Nahʹshon) [serpent].

Wilderness chieftain of the tribe of Judah. Nahshon was the son of Amminadab and among the fifth-listed generation after Judah. (1 Chron. 2:3-10) His sister was Aaron’s wife. (Ex. 6:23) Nahshon formed a link in the line of descent that led to David and Jesus, becoming father to Salmon, who married Rahab, and grandfather of Boaz, who, in turn, married Ruth.—1 Chron. 2:11-15; Ruth 4:20; Matt. 1:4-6, 16; Luke 3:32.

As chieftain of Judah, the leading tribe of Israel, Nahshon assisted Moses with the first wilderness registration of fighting men. He presented Judah’s contributions to the tabernacle service when the altar was inaugurated, and headed Judah’s army of 74,600 that led Israel’s line of march.—Num. 1:2-7; 2:3, 4; 7:2, 11, 12-17; 10:14.

NAHUM

(Naʹhum) [consolation or comforter].

1. An Israelite prophet of the seventh century B.C.E. and the writer of the book bearing his name. Nahum may have been in Judah at the time he recorded his prophecy. (Nah. 1:15) His being an Elkoshite evidently means that he was a resident of Elkosh, possibly a city or village of Judah.—Nah. 1:1; see ELKOSHITE.

2. A postexilic ancestor of Jesus Christ in the line of his earthly mother Mary.—Luke 3:25.

NAHUM, BOOK OF

This Bible book, written by Nahum the Elkoshite, constitutes a prophetic “pronouncement against Nineveh,” the capital of the Assyrian Empire. (Nah. 1:1) The historical fulfillment of that prophetic pronouncement testifies to the authenticity of the book. Sometime after the Egyptian city of No-amon (Thebes) suffered humiliating defeat in the seventh century B.C.E. (Nah. 3:8-10), the book of Nahum was committed to writing, being completed before Nineveh’s foretold destruction in 632 B.C.E.—See ASSYRIA; NINEVEH.

HARMONY WITH OTHER BIBLE BOOKS

The book of Nahum agrees fully with the rest of the Scriptures in describing Jehovah as “a God exacting exclusive devotion,” “slow to anger and great in power,” but by no means withholding punishment. (Nah. 1:2, 3; compare Exodus 20:5; 34:6, 7; Job 9:4; Psalm 62:11.) “Jehovah is good, a stronghold in the day of distress. And he is cognizant of those seeking refuge in him.” (Nah. 1:7; compare Psalm 25:8; 46:1; Isaiah 25:4; Matthew 19:17.) These qualities are clearly manifest in his delivering the Israelites from Assyrian oppression and executing vengeance against bloodguilty Nineveh after a considerable period of forbearance.

Noteworthy, too, are the similarities between Nahum chapter 1 and Psalm 97. The words of Isaiah (10:24-27; 30:27-33) regarding Jehovah’s judgment against Assyria parallel, to an extent, Nahum chapters 2 and 3.—Also compare Isaiah 52:7; Nahum 1:15; Romans 10:15.

HISTORICAL BACKGROUND

Although assured that the conspiracy of Syrian King Rezin and Israelite King Pekah would fail in the attempt to depose him as king (Isa. 7:3-7), faithless Ahaz of Judah unwisely appealed to Assyrian King Tiglath-pileser (Tilgath-pilneser) for aid. Eventually this move “caused him distress, and did not strengthen him,” for Judah came under the heavy yoke of Assyria. (2 Chron. 28:20, 21) Later, Ahaz’ son and successor to the throne, Hezekiah, rebelled against Assyrian dominance. (2 Ki. 18:7) Thereafter the Assyrian monarch Sennacherib invaded Judah and seized one fortified city after another, this resulting in extensive desolation of the land. (Compare Isaiah 7:20, 23-25; 8:6-8; 36:1, 2.) The next Judean king, Manasseh, was captured by Assyrian army chiefs and taken to Babylon (then under Assyrian control).—2 Chron. 33:11.

Since Judah had thus suffered long under the heavy hand of Assyria, Nahum’s prophecy regarding Nineveh’s imminent destruction was good news. As if Assyria had already experienced its downfall, Nahum wrote: “Look! Upon the mountains the feet of one bringing good news, one publishing peace. O Judah, celebrate your festivals. Pay your vows; because no more will any good-for-nothing person pass again through you. In his entirety he will certainly be cut off.” (Nah. 1:15) No longer would there be any interference from the Assyrians; nothing would hinder the Judeans from attending or celebrating the festivals. The deliverance from the Assyrian oppressor would be complete. (Compare Nahum 1:9.) Also, all other peoples hearing about Nineveh’s destruction would “clap their hands” or rejoice over her calamity, for the city’s badness had brought much suffering to them.—Nah. 3:19.

The military aggressiveness of the Assyrians made Nineveh a “city of bloodshed.” (Nah. 3:1) Cruel and inhuman was the treatment meted out to captives of her wars. Some were burned or skinned alive. Others were blinded or had their noses, ears or fingers cut off. Frequently captives were led by cords attached to hooks that pierced the nose or lips. Truly Nineveh deserved to be destroyed for her bloodguiltiness.

OUTLINE OF CONTENTS

I Jehovah takes vengeance against his enemies but delivers his people (1:1–2:2)

A. Affects sea, rivers, mountains, hills and productive land in such a way that no one can stand in the face of his denunciation (1:1-6)

B. Exterminates enemies but, as “a stronghold in the day of distress,” delivers his people, thereby enabling them to celebrate their festivals without interference (1:7–2:2)

II. Nineveh is to be despoiled (2:3–3:19)

A. Majestic ones of Assyrian king to stumble, unable to save city from calamity at hands of invader (2:3-8)

B. City to be plundered of virtually limitless riches; this lair of lions to be laid waste (2:9-13)

C. Reasons for Jehovah’s judgment against Nineveh and result of that judgment (3:1-7)

D. Despoiling of Nineveh just as certain as what befell No-amon (3:8-12)

E. All efforts to defend Nineveh doomed to failure (3:13-19)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 158-160.

NAIL

In Bible times nails were used for all the common purposes, being driven into or through materials such as wood to fasten pieces together, to hang articles on a wall, or for some decorative purpose.—Isa. 41:7; Jer. 10:3, 4.

Ancient nails were quite similar to the larger modern ones, although some kinds had four-sided shanks and a longer taper to the point than those in use today. Apparently, earliest nails were made of bronze, though larger nails of later times were made of iron. David prepared “iron in great quantity for nails for the doors of the gates” of the prospective temple. (1 Chron. 22:3) Ornamental nails have been discovered that were made of bronze overlaid with gold foil, and these are said to date back to about 1300-1200 B.C.E. Concerning nails used in the construction of Solomon’s temple it is said: “The weight for the nails was fifty gold shekels.”—2 Chron. 3:8, 9.

Iron spikes five to seven inches (12.7 to 17.8 centimeters) in length have been found in the vicinity of Jerusalem; these are reportedly of the first, second, or third centuries C.E. Such spikes may be similar to the nails employed by the Roman soldiers to impale Jesus Christ. Thomas did not believe that Christ was resurrected until after he saw the “print of the nails” in Jesus’ flesh.—John 20:24-29.

FIGURATIVE USE

Jesus’ death on the torture stake resulted in the termination of the Mosaic Law covenant. Referring to its cancellation, Paul pointed out that God took the Law out of the way “by nailing it to the torture stake.” (Col. 2:13, 14) Solomon likened “those indulging in collections of sentences” to “nails driven in,” possibly because they and their good words from Jehovah have a stabilizing and supporting effect upon a hearer.—Eccl. 12:11.

NAIN

(Naʹin) [perhaps from the Hebrew na·ʽimʹ, pleasant or delightful, this name possibly alluding to the city itself or the natural beauty of the surrounding area].

A Galilean city where Jesus Christ resurrected the only son of a widow. (Luke 7:11-17) Nain appears to be represented by the village of Nein on the NW side of Jebel Dahi (the hill of Moreh?). It is situated in the general area indicated by Jerome and Eusebius for the ancient site. Overlooking the Plain of Esdraelon, Nein lies in an attractive natural setting. Also waters from a spring there support fine groves of olive and fig trees. Today the village is quite small, but ruins in the area show that it was much larger in earlier centuries.

In 31 C.E., during his first preaching tour of Galilee, Christ Jesus came to Nain from the vicinity of Capernaum. (Luke 7:1-11) A distance of about twenty-three miles (37 kilometers) separated the two locations. The “gate” may simply have been an opening between the houses by which a road entered Nain, there being no evidence that a wall ever surrounded the city. It was probably at the eastern entrance of Nain that Jesus and his disciples met the funeral procession, which was perhaps headed for the hillside tombs lying to the SE of modern Nein. Moved with pity for the now childless widow, Jesus approached the bier and resurrected the widow’s son. News of this miracle spread throughout the region and even reached Judea. The event may also be alluded to by the words “the dead are being raised up,” forming part of Jesus’ reply to the messengers later sent by the imprisoned John the Baptist.—Luke 7:11-22.

NAIOTH

(Naiʹoth) [perhaps, dwellings].

This is a transliteration of the Hebrew word na·woythʹ and seems to apply to a place where certain prophets resided in the time of Samuel. (1 Sam. 19:18–20:1) It may refer to a certain locality or quarter of the town of Ramah. Textual critic S. R. Driver corroborates this view, observing: “Probably it [na·woythʹ] is the name of some locality in Ramah, the signification of which is lost to us.”—Notes on the Hebrew Text and the Topography of the Books of Samuel (1913), p. 159.

NAME

“Every family in heaven and on earth owes its name” to Jehovah God. (Eph. 3:14, 15) He established the first human family and permitted Adam and Eve to have children. Therefore, the earthly lines of descent owe their name to him. He is also the Father of his heavenly family. And, just as he calls all the countless stars by their names (Ps. 147:4), he undoubtedly gave names to the angels.—Judg. 13:18.

An interesting example of how something completely new was named involves the miraculously provided manna. When the Israelites first saw it, they exclaimed: “What is it?” (Man huʼ?) (Ex. 16:15) It was apparently for this reason that they called it “manna” probably meaning “What is it?”—Ex. 16:31.

NAMES OF ANIMALS AND PLANTS

Jehovah God granted to the first man Adam the privilege of naming the lower creatures. (Gen. 2:19) The names given doubtless were descriptive. This is suggested by some of the Hebrew names for animals and even plants. “Shearer” or “cutter” appears to designate the caterpillar. “Burrower” seems to be the name for fox. “Springer” or “leaper” seems to apply to the antelope. The Hebrew name for turtledove evidently imitates this bird’s plaintive cry of “tor-r-r tor-r-r.” “Waker” designates the almond tree, apparently because of its being one of the earliest trees to bloom.

NAMES OF PLACES AND TOPOGRAPHICAL FEATURES

Sometimes men named places after themselves, their offspring or their ancestors. Murderous Cain built a city and named it after his son Enoch. (Gen. 4:17) Nobah began calling the conquered city of Kenath by his own name. (Num. 32:42) The Danites, after capturing Leshem, called that city Dan, this being the name of their forefather.—Josh. 19:47; see also Deuteronomy 3:14.

As in the case of altars (Ex. 17:14-16), wells (Gen. 26:19-22) and springs (Judg. 15:19), places were often named on the basis of events that occurred there. Examples of this are Babel (Gen. 11:9), Jehovah-jireh (Gen. 22:13, 14), Beer-sheba (Gen. 26:29-33), Bethel (Gen. 28:10-19), Galeed (Gen. 31:44-47), Succoth (Gen. 33:17), Abel-mizraim (Gen. 50:11), Massah, Meribah (Ex. 17:7), Taberah (Num. 11:3), Kibroth-hattaavah (Num. 11:34), Hormah (Num. 21:3), Gilgal (Josh. 5:9), the Low Plain of Achor (Josh. 7:26) and Baal-perazim.—2 Sam. 5:20.

There were instances when physical features provided the basis for the names of places, mountains and rivers. The cities of Geba and Gibeah (both meaning “hill”) doubtless got their names because of occupying hills, Lebanon (“white”) may have received its name from the light color of its limestone cliffs and summits or the circumstance that its upper slopes are covered with snow during a major part of the year. The Jordan (the “descender”) drops rapidly in elevation and this is probably the basis for this river’s name. In view of their situation near wells, springs and meadows, towns and cities often were given names prefixed by “en” (“spring”), “beer” (“well”) and “abel” (“meadow”).

Other names were derived from such characteristics as size, occupation and produce. Examples are Bethlehem