Table Of Content1269 lrl (nd') I (we) pray; now. That our adjective can signify beautiful is evi-
dent from Song 6:4 where it is parallel lo vapeh.
Particle of entreaty or exhortation (e.g. Gen This is especially clear since in this same book
l2:13; Num 20: l0). An interesting example of the our adjective describes one's countenance (2:14,
nusae' "oOf t hLiso npoa rstaicvlee uiss f"o u(NndIv )i.n TPhsis I cl8r:y2 5w,a hs (ttsahkie'An pparirmalalerly tfoe'maaraleb ,v opicleea sreatnot,r tsK Bth;a ct fa. l7th:6o u[gHh 7t]a).n Tnehde
up at the time of the triumphal entry when the by the sun and toughened by outside work (Song
ccoromweds qinu ottheed nthaem ceo onft ethxte aLlsoon o"b (levs. s2e6d1 iMs th e2 1w:9h)o. l:6O),u yr eat dsjehec tiivse b eoabuvtioifuuls l(yS omnega nl:s5 ;" sJuerit a6b:2le)., be-
Tbphhreeow nGe rptieche rdka oshueob s"laiOnngn aso af ivsteh a e ut rnsa ,no"sf leitthveeer anpt iaoinrntci cloulefd tinhnaeg' H.t helne- (tfhKitatBitn ;i gto "pi spi nuo nssibeteev elitrtotai nl ngpa lagfocider, s aa. Iswnee nPslle-rbolervse sd1 7fro:e7os lipits oihns s msibaaliedn
Lcakl le1d9: 3o9n i tJ iess ruesc otord eredb uthkaet shoism ed eosfc tihpele Ps hfaorris etheiss mwaenig; hsetye ninag aad )s htoa mmealkees sh iimmsperluf d"iemnpt omrtaannnt earn."d
outburst. but he instead declared that if the disci-
Similar clarity arises from the parallelism of Prov
ples were quiet the very stones would speak. One 19:10 where luxury is said to be unfitting for a
trheaast oinn tfhoer tohre t hPeh acrrisye e"ssa' vreea ucstio" nis, dadodurbetslessesd, tios fool (Prov 26:l).
Two passages deserve further consideration'
the Lonn (YHWH). In the Nr it is addressed to First, Ps 147:l where it is said that it is good (lrtb)
Jesus. the Son of David. The Pharisees regarded to sing praises to God, that it is pleasant (na'im,
this ascription of praise to Jesus as high blas- not "God is gracious," nsv), and that praise is
phemy, though they ascribed it to the ignorance
comely. The parallel with na'im moves us toward
of the crowds. Jesus accepted it as glorious truth. "lovely. "
R.L.H.
The other passage is Ps 33:l where nsv rightly
llf @a') II. See no. 1358. sharpens rsv "comely" to "befits" (Prov l7:7;
l9:10;26:1). The translations ofboth versions re-
1270 ''r!{J (no'd) skin, bottle, skin (e.g. Jud veal no parallel in our verse (although the im-
4:19: I Sam l6:20). mediately following verses do). The parallelism
can be regained if one recognizes the vocative
1271 *ir$; (nd'a) be beautdul, befitting. lamed before y''shdrim (UT, 12:6, p. 109) and
translates, "O ye upright, praise is appropriate."
Derivative (See also Dahood AB "Psalms" t O. tOtr.r.r.a.
127la lnl!{l (na'weh) beautiful.
The verb na'h, which occurs only in the Pael,
denotes the state of being beautiful (cf. na'u,eh), nl8i @a'weh). See no. 1271a.
or suitable. It is applied to the hair of a beautiful n$l @a'd). See no. 1322a.
woman (Song l:10; l:5), and to the messengers
(the feet being pars pro toto) who in the eschaton 1272 E$l (na'am) saJ. (nsv and nsv similar.)
bear the gospel (so E. J. Young, The Book oJ'
Isaiah, Eerdmans; Isa 52:7). In Ps 93:5 it would Derivative
speaeramll ebl eidtteear itso 'ntrnan "sflaaitteh f"ubl,e fsittteinadgy"" )s. inSceee tthhee 1272a fl$; (t't"'fim) utterance,
following synonyms: rapd "to be or become This root is used exclusively of divine speak-
beautiful," and na'am "be pleasant, lovely." ing. Hence, its appearance calls special attention
The word occurs three times. to the origin and authority of what is said' The
verb occurs only in Jer 23:31. lt is possibly a
ni'weh. Beautiful, comely, suinble. Feminine denominative verb. Many other words are used
forms are na'u'h and nax'r1 (the latter indistin- similarly ('amur, dabar, etc.).
guishable from nau'h "pasture"; see no. 1322a).
nsv and nsv similar (except Ps 147:1, see below). nu'iim. [.Jtterance, oracle. B.sv and esv similar in
This adjective denotes beauty or suitability' Syn- most instances. However, nsv superior in Num
onyms are tipa'rh "beauty, glory," ldb "good, 24.3:ll Sam 23: l. This noun is patterned after the
beautiful" (infrequently), $"bi "decoration, Qal passive participle (GKC, 50a). Our noun oc-
beauty," and na'tm "pleasant, delightful, lovely." curs only as a formula (accompanied by the sub-
Our adjective occurs ten times. ject) declaring the divine (or claim therefor, Jer
541
1273 n$l @o'ap)
23:31: Ps 36:l [H 21, etc.) origin and authority of perhaps the idea of direct revelation from God
the message so described. Especially contrast ought to be included, too.
naiia' referring to a message of judgment. Bibliographt: THAT, II, P. l.
/r '' 'trl occurs 360 times. all but twice in prophetic L.J.C
contexts (Prov 30:ll Ps 36:l lH 2l), only twenty
times outside the prophetic books. 167 times in
Jer. tl3 times in Ezk,23 times in Isa,2l times in 1273 n$? (na'ap) commit adultery.
Amos. 20 times in Zech.
The meaning of the noun appears clearly in Jer Derivatives
2p3ro:3p1h ewthse wreh oG oadd dd etoc lathreesir hsitsa toepmpeonstsit io"n t tt' o' infa lse 1273a nu.lei r (l3n:i2'i7lpt.) adultery (Ezk 23:43:'
i.e. God said it. This basic meaning is equal"ly' 1273b illlli (na'dpitp) adultery (Hos
clear in F.zk 13 '7 where God denounces the false 2:4. only).
prophets, declaring that they saw no true visions'
uttered lying divinations, and claimed divine au- This root represents "sexual intercourse with
thority when he had not spoken. ln Jer 9:22 the wife or betrothed of another man" (KB). Our
IH 2l]the prophet is commanded to preface his word should be compared with :rlnd, illicit
oracle with "this is a n'''11rrt of Jehovah" "as a heterosexual relations but not necessarily in
distinctive word from God to banish all doubt of violation of the marriage vow, and the noun
the truth of the statement" (KD. Jeremiah' l, in. rutkril'A, a foreign woman who was generally in a
loc.). Sometimes this fbrmula is augmented by a lowered social position and in Prov 5:20:6:24.
divine oath stressing the seriousness. etc. ' of the e.g. . obviously a practitioner of harlotry (cf. nsv).
utterance (Ezk 20:3, 3l: 33:l l). In the prophets Our root occurs thirty-four times.
the last half of this formula usually consists (lsa The importance of this root exceeds appear-
56:8) of some divine covenantal appellation, i.e.' ances since its use in the seventh commandment
the Lord and King (Jer 46:18). The latter name is constitutes a basic constituent of social law and
especially significant in view of the arguments of its religious theological use unveils a major ele-
M19.6 3K).l inMea,n Ty rpeaaslst aog.ef sth acr eG nreout tc Korlrrregc t(lEye rrednmdaenresd. meTnht ien lsseraveel'sn trhe lcigoiomnm. andment (cl. R. J.
by either the nsv or,tsr' (so. KD). The noun ought Rushdoony, Thc lnstittttes o.l Bibli<'al lcx' (Nut-
to be rendered something like "an utterance ol' ley:Craig Press. 1973) requires sexual purity
(Zech l2:l ), "a judgment: words against lsrael; a This contrasts with the inlidelity and promiscuity
revelatory utterance of Jehovah." sanctioned and practiced by the official cultus of
'I'he occurrences of our noun outside the pro- the rest of the ancient near east. The religion of
phetic books exhibit many interesting themes. Jehovah represents adultery as a heinous crime
One of the pivotal passages in the ot is Cen against God (Job 3l:l I where adultery is in view.
22:16. This is the only recorded conjunction of though the word na'ap is not used), man, and
this term and God's self:oath (cf. Heb 6:13f.) in society: a breach of the marriage contract before
patriarchal history. The noun also introduces God, a dishonor done to God by placing man's
Balaam's "scepter" prophecy (Num 24:l-5ftJ. will above God's (Gen 2:24), a rebellious act done
David (ll Sam 23:l) clearly recalls both ofthese with deliberation, needless (l Cor 7:2), the high-
prophecies in fbrm and substance (cf. KD' in est sort oftheft, i.e. stealing a neighbor's flesh, a
loc.). The /r'''17rr was as certain as divine debasing of the adulterer, making him a senseless
monergism. Of course, "eternal" attached to wild ass (Jer -5:8). a means of destroying one's
God's covenant is divinely conditioned as to its reputation (Prov 6:32-33), or impairing one's
application (cf. KD. in loc.. I Sam 2:30) The spe- mind (Hos 4:ll-14), etc. Consequently, under
cial significance of the divine oath sanctioning a Moses, adultery (even with an engaged girl, Deut
covenant is seen in the Nl discussion concerning 22:23f .l merited death (Lev l9:20: 20:10) whereas
the difference between the Abrahamic (Gal 3: fornication (cf. :antt) did not. Even desire for
Heb 6:l6fT.) and the Mosaic covenants (Heb 7). another man's wife was wrong (the tenth com-
The rr"'int of Jehovah addressed to .'my Lord mandment). The method of death was in some
('atlttni\," in Ps l l0: l contains a covenant sanc- cases. burning (Gen 38:24), and more generally
tioned by an oath (v. 4: cf. Heb 7:21). lnterest- stoning (Deut 22:23f.: Ezk l6:38-401 cf. Jn 8:5).
ingly, in Ps 36:l IH 2i "transgression" is the Divorce except for unfaithfulness (Hos 2:5 ,
claim of divine revelation. IBut cf. xtr', "An I l-12: Ezk l6:37-38: 23:29) was hateful to God
oracle is within my hearticoncerning the trans- (Mal 2:16) and in some circumstances expressly
gression of the wicked." n.t-.H.1 Proverbs 30:l is forbidden (Deut 22:19,29). However, out of con-
a problematic passage and is explained by KD as cern lbr lsrael's hardness of heart this was miti-
showing that what comes from the heart (i.e the gated (Deut 24:ll Mt l9:18). A woman suspected
words of Agur) are solemnly earnest. However. of adultery had to face a trial by ordeal (Num
542
l2l4 Y*J @a'as)
5:11-31: cf. qana' [perhaps not technically an use this figure to depict the sin of God's people
ordeal like the Assyrian practice of throwing an (Ezk l632ff Jer 3:8f'; Isa -57:3).
accused person into the river to see if he would Bibliography: TDNT, IV, PP. 729-32'
survive. There was no current physical danger in L.J.C.
the o'r' ritual. There was a solemn oath in the holy
place which would be a severe psychological test nlD$t @a'dPttP). See no. 1273b.
for a guilty woman, and there was also threatened
a visitation of God's providence. n.r..u.l)' This is 1274 rt-tf (na'as) despise, abhor.
both an act of mercy (she could be vindicated of a
false accusation) and an institutionalization of Derivatives
woman's commanded submission to man. Im- 1274a +;T$f 1n'" ash) contempt (II Kgs
modesty, seen as a needless inducement to adul- l9:3:lsa 37:3).
tery (II Sam ll:2), was forbidden (Ex 20:26: II 1274b tiry$l @e'a;d) contempt, blasphemy
Seyaems l(0J:o4b- 53).l :Gl;o cdfly. lml ePne ts o2u:1g4h)t ,t oa nddis hceipnlcinee, tthheeiirr (Neh 9:18, 26:. Ezk35:12).
minds (Mt 5:28). Prostitution was forbidden (Lev The nsv and nsv translate na'as variously, with
19:29). Priests were commanded not to marry a the latter being superior at I Sam 2:17' and in-
prostitute Ql:7\.lf their daughters turned prosti- ferior at Ps l0:3. 13l 74:10, I8l Il Sam 12:14.
tutes (temple?) they were to be executed (v. 9). Our root signifies the action or attitude
Sacred prostitution, homosexuality (Lev l8:22: whereby the former recipient of favorable dispo-
Deut 23: l8), bestiality (Ex 32: l9), and transvesti- sition and/or service is consciously viewed and/or
ture (Deut 22:5) were all forbidden as violations treated with disdain. Consider the following
of Pthoes istiavneclyti,t ym oafr rmiaagreri awgae s( PtoT ObeT ,o bps. e3r3v0efd.) .both sthynoornityym" o(uPss p1a0ra7l:llel)ls:':a mbdhr d" t"olo bree buenl wagilaliinngst aanud-
a(Es pahn a5c:2t 3(l) .C Iot rw 7a:2s) haonndo arsa bal es t(ruHcetubr al3l :i4n)s.t iMtuatitoens d"tisoi nhcalintee"d (tPorwoavr d5 :o1b2e),d nieont cbee"l ie(Pvrinogv 1in:3 t0h)e; iLaonrad'
w(Eexr e3 t4o: lb6el cchf.o sIIe nC foror6m: l4thfef. ;c oHveebn alnl:t3 c lo;m Mmtu ln:5ily). (mNdu'ams "1lo4: lr)e, jetoc t,f"o rIssaa k5e:2 G4, ohda r(a'apz a"lho, sIasya s hl:a4r)p'
Canapt tcivoem wmoumneitny bbecya mveir tmueem obfe rms aorfr itahgee c o(Dveenu-t tshyninognsym, sre spereo maac'ha,s .s Ccof. rAnk"k a(dPiasn 7n4a:'1as0u) . "Fboer'
2l:13). Polygamy, implicitly forbidden in the cre- liitle, despise" and Ugaritic rr'as (AisWUS
ation covenant, was probably forbidden in Lev 173 l). Our root occurs twenty-nine times (Eccl
l8:18. Marriage was covenantly constituted be- l2:5 is from nasns with a pleonastic aleph).
fore God (Prov 2: l7), required the husband's evi- God prophesies Israel's utter apostasy in the
denced ability to support a family (Prov 24:27), face of overwhelming blessing (Deut 31:20ff.).
and love for his wife (Prov 5:15-19; cf' Eph 5:25). The rejection of the covenant will result in a re-
The theological uses add an instructive dimen- versal of divine favor (Deut 32: l9). The root con-
sion to covenantal theology. Contemporary noting the opposite of covenantal favor was
studies in the covenant demonstrate that biblical applied to judgment as a warning (Num 16:30)
covenants parallel ancient law treaties. Our word and fulfillment (Isa l:4;Lam 2:6). God's longsuf-
reminds us of the fact that God relates to his fering (Rom 2:4) overlooked repeated rejections
people not only as sovereign king but as husband- and scorning of his person (Num l4:l I I Ps l0:3)'
(cf . qana' , etc.). This religious symbolical use of sanctions (Ps l0:13), counsel (Ps 107:ll), and
na'ap is attested in Lev 20:l0ff. (cf. 18:20ff.; Jer word (lsa -5:24). To the "despiser" nothing that is
23:14) where it is aligned with Molech worship God's is considered holy (lsa 52:51 cf' Isa l:4;
and profaning God's name (cf. Ezk 23:37). The Deut 3l:19). Thus, he not only "deprecates
prophets apply this ligure in describing Israel's God's power and ability to carry out his threats"
iin. Hosea depicts a connection between Israel's but his contemptuous view of God leads him to
faithlessness to Jehovah and the dissolution of all prefer sin to God and to express this contempt in
social and religious ties: "where religious union conscious contempt of God (cf. E' J. Young, lsa
with Jehovah is not kept sacred, there no human l:4). The eschaton will see the divine conquest of
marriage can be secure. Sensuality produces reli- oppressor and scoffer (cf. Jer 33:24: Isa 60:14).
gious whoredom and religious whoredom again n"'4s6, Contempt. This noun (lI Kgs l9:31 Isa
issues into physical whoredom (4: I l, 14)" (Vos' 37:3 only) denotes the effect of divine nri'as.
BT, p. 298). Sin is the want of conformity to the Hence. Hezekiah describes Israel's peril as a day
ideal of marriage affection and loyalty. Israel is of trouble sarr? , reproof t1kahat , and contumely.
condemned for disavowing God's claims as the
marriage lord. They have served other gods by ne'isA. Contempt. This noun (Ezk 35:12; Neh
practicing cultic and spiritual prostitution (4:ll- 9:18, 26 only) denotes the external result of
l2). Jeremiah, Ezekiel, and Isaiah (limitedly) also human nrz'as against God and/or his elect.
543
1275 P$l (na'aq)
Bibliography: THAT, II, pp. 3-6. forth words (Gesenius, von Orelli, Kuenen,
L..I.C. Girdlestone, Oehler). 3) From an Akkadian root
nabfi "lo call," hence one who is called tby Godl
1275 DSI (na'aq) groan (Ezk f0:24: Job (Albright, Rowley, Meek, Scott), hence one who
felt called of God; 4) From an unknown Semitic
24:12\.
root (A. B. Davidson, Koehler and Baumgartner,
Derivative BDB, E. J. Young, Heinisch.) The latter view is
favored by Hobart E. Freeman in his excellent
1275a (e.g. Ex 2:24; Jud 2:18). book (An Introduction to the OT Prophets,
Moody, 1968, pp. 37-i9). This paragraph is a
1276 *:$; (na'ar) abhor, spurn (Lam 2:71 Ps very brief summary of Freeman's treatment.
89:40). Occurs only in the Piel. The essential idea in the word is that of autho-
rized spokesman. Interpreters have found the
1277 *|r?l (naba') prophesy. Denominative bina sthice t hdouusgt hotf, annott iqinu itthye, ebtuytm ino lothgey ,g ewnheicrahl iuss laogset
verb. of the word and in three Pentateuchal /oci.
Parent Noun The first /t.,cus follows the last of Moses' fa-
l2'l'7a t3tll (nabi') spokesman, speaker, mspooukess ombajne cttioo ntsh eto c hbiledirnegn Goof dIs'sr adeels iagnnadt etdo
11227"777 cb llllg$prl.o:t!pf he1Qtn."" bbiit't'di) \ pprroopphheetecys.s. PaMnhodas reAasoa.h roS n(eE etx,h Iy6 h:b2arv8oe-t3h m0e)ar. d se"hA athnlle dbe e ta htshe Gy L opodrn otopo h sPeahti.da rTauhonohtuo;
nibi'. Spokesman, prophet. The derivation of shalt speak all that I command thee; and Aaron
nabi' is a matter of controversy. The old thy brother shall speak unto Pharaoh" (Ex 7:1,
Gesenius Lexicon (ed. Tregelles), for example, 2). Whatever the origin of the word, therefore, a
derives this noun irom the verb naba', "the ayin nabi' is a person authorized to speak for another,
being softened into aleph," and meaning to bub- for Aaron, speaking in Moses' place to Pharaoh,
ble up," "boil forth," hence, "to pour forth is Moses' nribi'.
words, like those who speak with fervour of mind The second /ocas follows an incident wherein
or under divine inspiration, as prophets and Aaron and Miriam had presumed to supplant
poets." Ewald, Haevernick and Bleek agree (see Moses as mediator of the divine revelation to
Samuel Davidson. Introduction to the OT, ll, themselves (Num l2:l-2). The Lord himself then
p. 230) as does also Oehler (OT Theology. p. 363). intervened by declaring that Moses only would
For these reasons this group ofauthors have sup- hold direct conversation with the Almighty, that
posed that to utter revelations from God's spirit he would, however, communicate with prophets
(ecstatic speech) is the function of the nabi'. by dreams and visions (Num 12:4-8). What is left
The mood is said to be active. Other, older unstated, but is presumed and stated clearly
writers, including S. Davidson (ibid., p. 430), elsewhere (e.g. Jer 23), is that a genuine nabi'
have employed the same derivation and said could be such a spokesman for God only if God
the mood is passive, to receive God's speech and had genuinely given him a message (however
then to proclaim it, emphasizing the reception of obscurely) to speak.
divine communication by the nabi'. Most recent The third occurs just before the great legis-
scholarship turns the relationship of naba' and lator's death. In view of the end of "face-to-
nabi' around doubtless rightly, regarding the verb face" communications from God through Moses,
as denominative (BDB, TDNT, VI, p. 796). there was a formal announcement of the office of
The tendency has been away from regarding nabi' on a continuing basis. In this passage (Deut
the active idea of speaking ecstatically as the es- 18:9-22) Jehovah formally proscribed any traffic
sential meaning of prophesying: "Rowley . . with the bogus pagan mantic practices of Canaan
.
demonstrates IHarvard Theological Review, (Deut l8:9-14). Then having stated that a line of
38: l-381 that the word nabi, though of uncertain prophets would speak (or write) with the same
etymology, cannot be used as an argument for the authority that Moses had spoken (and written),
ecstatic nature of the prophets" (Eissfeldt, "The he commanded the Israelites to render the proph-
Prophetic Literature," in The OT and Modern et the same obedience (Deut l8:15, 18, 19) which
Stad.r', ed. H. H. Rowley, Oxford Press, 1951, p. he had commanded them to give to Moses. Five
t42). certifying signs of a prophet (Ps 74:9; cf. Mt
Actually the views of the derivation are four. 12:38; Acts 2'.22) were announced as follows:
l) From an Arabic rool, naba'a "to announce," l) the prophet must be Israelite, "of thy breth-
hence "spokesman" (Cornill, Koenig. Eiselen, ren" (vv. 15, l8); 2) he speaks in Jehovah's
G. A. Smith). 2) From a Hebrew root, nabd' sof- name-"voice of Jehovah" (v. 16) "he shall
tened from naba' "to bubble up," hence pour speak in my name" (v. 19; cf. v. 20), death being
s44
-+
1280 Jtf (n"b0)
the penalty for false claims to so speak (v. 20, cf. at here. See the articles of this dictionary on
Deut 18:l ff.; I Kgs 18:20-40): 3) supernatural ro'eh, hOzeh, haz1n, and halam.
knowledge of the near future was to be a sign of Bibliagraphy: TDNT, VI, pp. 798-828.
the authenticity of divine appointment (vv. THAT, II, p.7.
2l-22; cf. I Kgs 22; Jer 28, esp. v. l7); 4) the R.D.C.
prophet might perform some other miraculous
sign (see Deut 13: I ff.: cf. I Kgs l8:24; and esp. v. 1278 :ll @abab1 hollow out (e.g. Job ll:12;
36) and 5) the final test is strict conformity to Jer 52:21).
(agreement with) the previously certified revela-
tions, by Moses at first and by the prophets to 1279 i:f (n"b6) I, Nabu.
follow (Deut 13:l-18). The fifth requirement is
This hupax Iegomenon (Isa 46: 1) is the Hebrew
emphatic, the entire thirteenth chapter being de- spelling of the name of the Babylonian god,
voted to it.
Nabu. Nabu was the protector of the sciences
Hebrews l:1-2, clearly declares that the entire
or is a deposit of written oracles of lhe n'' bi'in. (which were in the realm of Enki-Ea), the patron
Tthhise twexotr, df o"rp, r"olpnh tehtes "L iXs Xe xntraebmi'e ilsy ailmwapyosrt atrnatn sin- (oa"fnh tedhea Mrsincargirb"da)u l akan)rd.t, Hhaneids w aasgspo odku nosofe ww nwis datoos m bT e(aa s"shw wmidaeestu Emoaf
laled prophetes; there is not a single instance of
any other word" (TDNT, Vl, p. 812). Once in a hearing" (ready to hear). His symbol, a wedge on
tatheuexth t wewnohtriecdr e pmirno aptlhh'aeek tsa "gmiesse -sslousnmegnm gwaeroirz,r"ek d "o, aft nhthgee eo ll.ri"n ueTs heoesf aap o pspoiulgelha, trriientypg r eginsresentwrtue mds teeeanitdth ieulyrs teuhden ticinlu enazes.iiftdoraorsmn o( hsmicsyr i.pt etH mois-r
r-xx gives the proper sense by using oggelos ples) could be found in every major city of Baby-
(II Chr 36:15). alotn Baonrds Aipspsay r(iaB.i rHsi sN mimajroor dt,e mtepnle m, hiloews esvoeur,t hw aosf
There are several questions of special interest
regarding nebi'im in the or. 1) Who are the (Boanb ythloen )f otuor twhh oicfh N tihsea nk)i ntog wfeotcuhld hciomm (ei. ey.e,a hrliys
st"esiomcnhapoll oepl srio"n p ohsre obtsma naedt stma ocafh npenrdoe prt ohce o"tssm'hl pr2ia)n rWeasbe"lre e a ptnordo fetthhsee- sMtaatrudeu)k a fnrdo mco tnhdeu cgtr ihpi mo f toth eB anbeythloenrw toor ldde l(itvheisr
kohdnim (priests) and if so, what were their rcihturoanl icwleass k(cn.o 9w9n0 nas.c t.h) ere Apokrittu t)h. aTt hNea bBua b"dyliodn inaont
functions'l 3) Who is the person rarely designated
as the king's seer ho:eh (lI Sam 24:ll) or r(t'eh craotmivee" dfiosrr unpinteio nye iasr sr.e cTohrudse da .c oTmhepl efatet ea odfm Ninaisbtu-
(II Sam 15:27)? 4) In what sense are musicians
(rarely) designated n"bi'im? 5) Who were the parallels the fate of Babylon. Note Nebuchadrez-
zar (Nabu protect the son or the inheritance),
false prophets, usually also called n''bi'im? 6) Nebushazban (Nabu save me), Nebuzaradarr
How far are we to regard the prophets as enemies (Nabu gave a son), and Abednego (servant of
of the Israelite priesthood? Finally, how are the
so called "former" and "latter" prophets related NaBbuib?l)i.o Cgfr.a npehhy6: ,Rll.oux, G., Antient lraq, Cleve-
to the whole office of prophet and function of land: World Publishing, 1964. Saggs, H. W. F.,
prophecy?
The Greatness that v,as Bab-vlon, New York:
The reader may consult a truly immense recent Hawthorne, 1962. Wiseman, D. J., "Nebo," in
8anl-dp acguer raernttic lliete orant unrgeo iqnr jpquEr siuni tT oDf NaTns wise arsll. rTelhee- NBD' P' 872' L.J.c.
vant. The bibliography alone is about two tightly
filled pages in size. It can be said that after dis- 1280 i:l (n"bb) II, Nebo. (rsv and nsv the
counting the somewhat chastened or higher criti-
cism of the four authors (Rendtorff, Kraemer, same. )
Meyer, Friedrich) the residue is exceedingly val- Our word is the name of a mountain located in
uable. The extremes of recent authors who have Moab (G. T. Manley, "Nebo," in NBD, p.872).
sought to overturn more traditional, conservative It might well be named in honor of the Babylo-
answers are generally rejected. The same may be nian deity Nabfi (cf . rr ''br)). Our noun occurs ele-
said of the article "The Prophetic Literature" by ven times.
Ono Eissfeldt in Tlrc OT and Modern Study, There are two problems related to Mount
edited by H. H. Rowley and the relevant portions Nebo. First, its relationship to Pisgah and the
of Ancient Israel by Roland de Vaux. The excel- mountains of Abarim. The first appears to signify
lent and extensive article on "prophets and "a ridge crowning a hill or mountain" and hence
prophesy" by A. A. MacRae in ZPEB. IV, pp. represents more than one such prominence
875-903 should be consulted. The limited space ("Pisgah," G. T. Manley, in NBD, p. 1000)-
of this article allows no room for treating these Mount Nebo in Deut 3:27. The second term rep-
questions or sifting the extensive materials hinted resents the mountain range in which Nebo was
545
l28l nlf @abah)
located (Num 27:12; Deut 32:49). The identifica- God who observes all (Job 28:24; Ps 33:13) re-
tion of Mount Nebo is the second problem. Some wards the pious (Ps 102:19 tH 201; l3:3 [H 4]) 84:9
sOaiyh etrhsi sr irgehptrleys eidnetsn ttihfyre iet wdiitfhfe roennet psliatecse ((cMf.a KnlDey),' IinHg lt0o] )h aisn dd iwviinceke pdo (wPesr l 0(P:1s4 ll MAm:3os2 5).:2 2) accord-
"Nebo," op. cit.: W. Ewing, "Nebo, Mt'," in L.J.C.
ISBE, p. 2127). It was from Mount Nebo that
Moses viewed the promised land just before he lltlf (ndbi'). See no. 1277a.
died (Deut 34:l). In this area the sons ofReuben
built a city (Num 32:3; cf. NBD, p. 834). Later 1283 :1?; Oebek) spring (Job 38:16: 28:l l).
the area was reclaimed by the Moabites and
apgroaninosut nthceeidr tjruedagcmheernyt Is(a4i8a:h1 ,( 1252:2))' aTnhde J edreesmceianh- 1284 b:: (nbl) I' Assumed root of the following'
dants of the Israelite refugees from Nebo are 1284a ti?l \ebel) I, skin bottle; iar,
listed among those who returned from the exile Pitcher,
(Ezr 2:29) and who married non-Israelite women 1284b t):l @ebel) II , Psaltery.
(Ezr 10:43). n€bel I, Skin, skin boftle, iar, pitcher. A con-
L.J.C. tainer for liquids. n|bel is also used to refer
figuratively to the clouds (Job 38:37).
il$l:) (n" bfi' k). See no. 1277b' n€bel 11. Psattry, viol, Because of its bulging
resonance-body at the lower end, it may be re-
1281 n)i @abah) bark (of dogs, Isa 56:10' lated to ncbel "skin, skin-bottle."
only). The nEbel is the Greek equivalent of a harp or
lyre. It was an instrument of twelve strings which
1282 +b!l (ndbal) look' regard. Occurs in the twiqeureit iipslu 7c.k e1d2. w3)i.t hI t thwea sf inlagrgeersr t(hJaosne tphheu sf.r,l nAnndr-
Piel and HiPhil. "iyre" (q.v.), with a deeper tone. The lyre had
Derivative two arms with a box-shaped body (a Canaanite
version). David played such an instrument' It
1282a ll?D (mabbat) exPectation (Zech was the main initrument in the second temple
9:51 Isa 20:5-6). orchestra. The nEbel was the number two in-
The .qsv and nsv translate nribct somewhat dif- strument and probably less costly than the kin-
ferently, with the latter inferior at Ps 10:14; I Sam n\r. ln the Mishnah 'arakim 2:3, it is stated that
2:32. Our root represents that which one does there never were less than two harps or more
with the eye (Ps 94:9) embracing everything from than six in the orchestra. (Some would equate
a mere glance (l Sam 17:42) to a careful, sus- nebel with the Egyptian harp, a zither-type in-
tained. and favorable contemplation (Isa 5:12; Ps strument with a wooden sounding box and with
74:20: ll9:6, l5). It is frequently paralleled to ten to twenty strings, standing up to four yards
ra'A "rc see," and sometimes lo haz.d "to see," high, and plucked with the fingers.)
usually of prophetic "seeing," shfir "to see, re- According to the Mishnah, the n?bel's strings
gard,'t poetic, pand "to turn toward, to see," were made of the large intestines of sheep (Kin-
sainxtdy -snhinaeq t|i m"teos , loonolky dino twhen P"'i eOl uanr dv eHribp hoicl.curs nni\mb e3l: 6')a. sTbhre,r ea i ss allisgoh mtlye nstimonaeldle rin n Secbreiplt uoref ttheen
For a fuller treatment of theological themes see strings. Since no representations of a nabel have
ra'd. Our yerb is used, both of man's looking come down from the biblical period' its shape can
to/upon God and God's looking upon man. ln Ex only be conjectured.
3:6 Moses looks upon what he thought was the Three of the twenty-seven usages indicate its
divine essence. Later God says that Moses, un- use in godless revelry (lsa 5:121. pagan worship
like all other true prophets, shall continue to look (Isa 14:11) and the diluted worship which Amos
upon his form, i.e. he will be able to converse condemned (Amos 5:23). lt was played by the
with him in a unique way (KD, Num l2:8; Jn bands ofprophets (I Sam 10:5) and David used it
6se:4e6n' ,t hle4 7di)v.i nNe oe smseenrcee m(caf.n E, xh o3w3:el8vfef.r),. hMaesn e vaerer fhoarr pws ofrosrh itpe m(IpIl eS waomr s6h:i5p ).( IS Kolgosm o1n0: 1p2r)o'-v iOdethd-
to iook, i,e. fix their eyes on and thus guide their erwise, lhe nlbel (and nPbel 'asdr) were always
lives according to the will of Jehovah as their used in worship (Ps 57:8 [H 9l; 81:2 IH3l; et al')'
only help (Isa 5l:l:22:11 Ps 34:5 [H 6])' and on The important place afforded music in the wor-
his means, e.g. the covenantal framework (Isa ship of God shows that God responds favorably
5l:2;Ps 74:20),andhis messiah (Zech l2:10). The to man's communication with him in music and
ungodly do not regard God's working (Isa 5:12)' that God communicates to man not only cogni-
or appointed leader (Ps 22:17 lH l8l) properly' tively but also in his emotions.
s46
1285 ?!l (ndhul)
Bibliography: Blumenkranz, B., "Music," in prophets, seeking the message lrom their own re-
Ent'-vclopedia Judaica, vol. 12, pp.-564-66. sources. are foolish. Actually they have no mes-
Werner, 8., "Jewish Music," in Dittionary o.f sage. no vision fiom God (Ezk l3:3).
Musit', vol. IV, St. Martins Press, pp. 619-21 The nabal has a closed mind. saying in his
.
Werner, 8., "Musical lnstruments," in IB, Vol. heart that there is no God (Ps 14:l:53:l [H 2]).
III, pp. 474J6. Finesmeyer, S. B., "Musical In- He insults God all day long in a continual round
struments in the Old Testament," in HUCA III, of uproar (Ps 74:22). David prayed to be deliv-
pp.2l-27. Sellers. O. R.. "Musical Instruments ered fiom his transgressions lest the fbolish. not
of Israel." BA 4:334'l discerning his heart, insult the servant ofGod (Ps
.
L.G. 39:8 lH 9l). The sons of a tbol. referring to those
who learn from him, are ignoble. sons without
any name (Job 30:8). Abner's death was lamented
1285 ill (nAbal) II, be senseless, foolish. abse ptohsasti bDlya vthida t aoslkas fibf oAl b(lnl eSra dmie 3d: 3l3ik).e IOa rw itic mkeady
Derivatives man-a nubal, implying that Joab, his attacker
111222888555abc ++ni)?l?)?tll i t ntn(ttn'bhaaablltla ilftto )o floi.mllmy.odesty, hhmaiemTdn hstm eeb ulefn rcadhaeeburaaseerl,dd owtihlnh eho ip sinsu ihnbmoolipucciel ed(nt Pytk.,er oReispv. l a-.hl l7bri.m:ol7os)re. lafT nhidne mr eeatakirreetsh-
shamelessness (Hos 2:12, only). protests when a ndbal grows rich: such a one
The verb is used only five times, once to de- becomes arrogant and overbearing (Prov 30:22).
scribe one who exalts himseli as foolish. Four The boorishness, a reflection of refusal to listen
times, in the Piel stem, it expresses disgust or tNoa rbeaal soofn w ohro mto hGiso dw i(fea t Athbeig amil osmaeidn, t)" hise sise esnu cihn
contempt, by a person who scorns the rock of his
tseamlvpatutioouns (lyD e(uMt ic3 27::165)). , Goord t rmeaatkse sh ivsi lefa tthhee rr eccoanl-- a(l sSoanm o2f- 5B:1e7l)ia. Hl eth iast an no" obnaeli ,c abenc aspuseea kh eto r ehjeimct"s
citrant (Nah 3:6). The prophet prays to fend off the fear of the Lord who could have given him
God's wrath so that he will not disgrace the some wisdom.
tphircotunree othf eh fius llg lsoigryn if(iJcearn cl4e: 2o1f )t.h eT hweo rdde.rivatives n"balA. Folly, villainy, vile. rr''brilri carries the
same meaning as nabal, i.e. a disregard lor moral
nibil. Fool. The noun nabdl is widely used in and spiritual claims. In every way, a n'bala is
the wisdom literature. In Prov. the term nabal senseless, impious and a disgrace, and his actions
includes the concepts associated with A''.si/ and are sinful folly.
'iwil (q.v.), and also emphasizes being ignoble n' bali refers to sins of immorality. A request
and disgraceful, a downright boor. Insensibility for homosexual relations was regarded as an act
to God, as well as a moral insensibility, close the of folly (Jud 19:23-24). Premeditated rape was
mind to reason. stigmatized as a deed of folly (ll Sam 13:12).
Moses chided his generation, referring to them Amnon would be known as a ndhal in Israel
as 'ant nabal, a foolish people (Deut 32:6), who (v. l3). ln fact, these vile deeds are known as
did not appreciate the Lord's benelits. Heathen folly (n'balAlr, a disgraceful and sinful thing) in
nations are characterized as foolish, spurning or Israel, i.e.. violation of moral standard in Israel,
reviling the very name of the Lord (Ps 74:18). e.g. the violation of Dinah (Gen 34:7) or a brideg-
Therefore, Moses answered his generation's un- room's statement regarding his wife's chastity
faithfulness by equating them with pagan (Deut 22:2lr also Jud 20:6: Jer 29:231.
peoples. In fact, if they were to persist in their Achan's theft of things under the ban was con-
foolishness (nabal), they would be provoked to sidered a n'bald in Israel (Josh 7:15). Nabal.
anger by an idolatrous, foolish (rrabal) people even according to his name, committed a sinful
(Deut 32:21). The insensitivity of God's people and disgraceful thing because he was a disgrace
required that they be shamed and hurt by their (l Sam 25:25). N'balA can also refer to foolish
own foolishness. and impious language: Isaiah assessed his genera-
The prophets have little use for lhe nabal. tion as the nabal who speaks n''bala, a play on
Isaiah pictured the kingdom where many an up- words to emphasize the state of being producing
side down state of affairs would be rectified. No the act (lsa 32:6: also 9: l7). Job's friend required
longer would respect and homage be paid to the atonement for their words and conduct with him.
fool, who speaks nonsense, his heart inclining Their actions against Job were considered folly
toward wickedness (lsa 32:5-6). He is churlish. @'' balAl against God himself (Job 42:8).
lacking spirituality. The man who gathers wealth Bibliography: Blanck, S. H., "Folly." in IB.
unjustly, will lose it in the midst of his life. Such a pp.303-4. Harris, R. Laird. "Proverbs." in
person is a fool in the end (Jer l7:ll). False WBC. Kidner. Derek, Proverbs, Inter-Varsity,
547
))l
1286 @abet)
p1p9.6 42. GRi3ch0a.r dson, TWB. pp' 84-85 THATL' .cIl.' di"isiN'g.tor.at" c't"eof- (blle Sd paivmrion ep2 etj:urildOyg fbmf'ule rInie tS d(a Dmise u3atl :s21i81g:-n21 63o; 'f c egf'tr ceJ-.a'e)t'r
ii)i, i." j,zsr Jer"7:2-31, etc' Resto,ration is fig-
1286 i>f (ndbel\ wither' ,i.J in terms of a resurrection (Isa 26:19L)'. J-. C^.
Derivative
1286a tlr??f (n'' bela) corpse' carcass' nrl>i (nablit\' See no' 1285c'
The ,tsv and nsv translate thisll verb variously 1287 tlf (naba') Pour, gush forth'
wirh the larter being superior at Sam ?2'19ilt
if tSf.,+i,Stt .LtH is4 6s1a: tJisofba c1to4r:y1 8a: tl sIsaa l :3340::4 la4n:4d : 4J0e:r7 -E8:'lJ)' 1287a UllD D(meruivbabtiuve'a) spring of water
Our word represents a state or condition of (Eccl l2:6; Isa 35:71 49:10)'
liet'a"u ei.s. "w-phuen.u tlhleiyi taor ed dryri egdra bssu t( lsstail l4 a0t:t7a-c8h) eodr t oa The nsv and nsv translate naba' variously' with
J"riLu i*eut od.nry (. lswai rlh:3e0rt.'" Fabnids ysnaonnuymm s" tose eb ert r.hbaersdlr' tEhceclal tlt0e: rI u("ssutainllyk saunpde proiourr' fNoeritthh"e)r' iOs uard eroqouta tceo na-t
b;;.';-6;;pzre nbl. lhe assumed.root. of-the ;;;.; un.ontrottaute or uncontrolled gushing
i".lt^ii"". ,uiel "skin-bottle," "jar" and n.[h.el i;.,h ;, e.g. the swollen waters of a wadi (Pro.v
J'lut.," also the rool nabal "be senseless" the l-8,;, ;i. iinotl, the rush of words from a fool's
r;;;f"ith. derivatives nabal "foolish" and ,,iorir, rp.ou 1i:2: antonym, haga' Prov 15:28)'
n""aata "..ntelessness " KB lists all these de- ih"t. ut. many Hebrew words representtng
icio*rilduin.g. tuon doeur rt haen oanlyes rioso. tn naabbael l o"cwciuthrse rt"w' eAncty- .i'o:.ci-it"iiuo*ninG .iO ; moo*ani z," apalts-ut ooil nff lgtoe"wa ro' sfa, vsb aolrofio oaud sr' .ivkaien rsd;os ^n raedn' gdea ldcri'--l
t"s3im'ifivt-e.ehnsn. . # bivutn .tuht gis.a svo eafr bfwig iouthrr eeo rtoehfd ej url eddagrvimeedse nuatpb Dovuievtgi netetoa tolfomanl-l 'nyieidtrs,a;akiq.- -.n.ttoaos app'koo-uu.trro ooprou utc,ra oosuft't ,fe ierssepp'e ecjcuiaidalglllyym oaef .ln.ibmta' oteilottecnn';;
nipoteiin.cue 3e4ne:4rv'.actle.Isl tShaem m2i2g:h4t6ie:Psts nla8l:l4on5s .lH o4l.6 t1n)e' ;shh;al;p-a;"kt-dlo. :p ocufr. oouldt, Aperarhmaapisc thneb 'm (oK-sAt 9I 1318:)t'u "Jt.o:f
"itut"".f *i.f."O will most certainly face God's. judg- f""tt,t' anti Akkadian namba'u (and nab-
rn.nt et ll,z). God will remove the vitality of E"rrt:",t, tI ':UuUUting spring" (KD). The verb occurs
:ihrJ. "igifo Ot"fv 1w:3i0ll: Jbeer e8:n ll3iv)e, naendd Ebpyh rraivimer s( Isoaf 2li8v:i.n1)g' e-'le1v"e np tiim le9s:.2 [H 3] naba' images the "unin-
;;t";. ai. l:3: cf' Ezk 4'l:12)' our verb also is t.*p'i..pOti .lgin.e" oi transmission" and "inexhaust-
"+pbp'Zfi.*al atond t hheu mtraann ssittroerningeths s( Eoxf hl8u:m18a)n' life (lsa i6JUJ"i.iu ' tr.''gcro.io? ttt r gDtlh o)e.r iTo "hudesa Fdyes"ae .ldm sisi's .sit' uepi'nr apgva isrna t hb, adote.l icchlaea.l r wienpigl-l
n"b€lA. Corpse, carcass. lsv and nsv similar al- i*j;(K-D. P't 78:2" 119:l7l)' Ultimatelv the
ihough the latter is inconsistent at points' e'g' ::"""t"i"J.", goodness of God is the objec-t
i"tftT'zSl:.t 26:23llsa 5:25 (especially in view of ovefrlowing acknowledgment" (KD-o'f
ii.* zS'Zof. This noun refers fo a human or ani- "P"si "1"4i5.":7f') . The wicked "pour forth" alrogance'
mal body devoid of life' lts synonyms ate" pte:-,gl,etr) '' tou.,ing (Ps 94:4), piercing bitterness. (Ps 59:7
,suattv of human corpses ]exgent^!91. inli, Jr'pt"v l5:2. etc')' of special interest is
L;;;;;; ':;; ; rcr. ctri, paa.l iut ec h(Gi eton: l24r7l :tS8a)m, m3la:lP2zt.e.toaf (tchfe ' ii';r;o v'ti:i2;;3p wi;ih,e r(em awkiesd konmo w(vn. 2it0s )w porrodms)is eosn atoll. pwoiull-r
n'-a'Cpaol)i.p tO"tu r noun occurs forty-eight times' ;;;;;ffi;. This is a spirit-enabling understand-
of men and animals are unclean and i"i a spirit-eifecting regeneratiol'-al-
,irhri;.i."ts;i "a;r"e; forbriedldaetinv etso (toLuecvh 2aln:1y -c3o)r'p sTeh eex cheigpht iitrrr"a"""gi" t0te -, t"st".tt il rl rg rceoamtebr inaensd tqhuea ltiwtaotiv iedleya.dsi f(feI rCenotr
;;;ta;"J Nazirite cannot even do that much in. Spitit awaits the coming of the
inieeove shzl. f:Gtlo;d pNreusmcri b6es:6 a- 8de-ttahileed w roiter dfo hr eprueri fiis- "Mre,pis"ia""ht u(jo "efl 2:28 tH 3:ll' shupakt' L.J.C.
."iii" ir rhese restrictions are violated' or if one
uthne* irlatinngiitay nb ebceo mpeosll uptoeldlu tief dt h(ec fb Noduym o lf9 a)'n E evxeen- 1288 :J) (tnjfgi b). Assumed Nro.eot. yobf t' hteo flof"ll;o.w-(inltgu'
"i)ou;;i.;."Jrt; ';jpr;.'' z.tolln. e iusJ ilnetoyret mobuifa rhise idnn ob(te?efso) repth otahlltue itddeao tylhs i'es .b oleavinnedgr 1288a ittnehrde @ canopesrpisr ereqoibutpltiyit.ie a rtedeni ffdseeprreoinntsgt w"nNsitveh glethesebs "lda eat--t
(16: l8).
s48
