of Nephushesim or Nephusim.—Neh. 7:46, 52; Ezra 2:43, 50.

NAPHTALI

(Naphʹta·li) [my wrestlings].

1. The second son born to Jacob by Rachel’s maidservant Bilhah in Paddan-aram. (Gen. 35:25, 26; Ex. 1:1, 4; 1 Chron. 2:1, 2) Since Bilhah had substituted for her mistress Rachel, Naphtali, like his older full brother Dan, was considered by barren Rachel as her own son. Although her sister Leah by then already had four sons (Gen. 29:32-35), Rachel was elated over her success in getting a second son through her maidservant and exclaimed: “With strenuous wrestlings I have wrestled with my sister. I have also come off winner!” The name given to this son, “Naphtali” (my wrestlings), appropriately expressed Rachel’s feelings at the time of his birth.—Gen. 30:2-8.

Later, Naphtali himself became the father of four sons, Jahzeel (Jahziel), Guni, Jezer and Shillem (Shallum). (Gen. 46:24; 1 Chron. 7:13) When the dying patriarch Jacob related to his sons what would happen to them in the “final part of the days,” his statement about Naphtali, though one of the briefest, was favorable.—Gen. 49:1, 2, 21.

2. The tribe of Israel named after Naphtali and composed of four tribal families descended from his sons Jahzeel, Guni, Jezer and Shillem. (Num. 26:48, 49) About a year after the Israelites left Egypt, the fighting men of this tribe from twenty years old upward numbered 53,400. (Num. 1:42, 43) While in the wilderness, the tribe of Naphtali, under the leadership of its chieftain Ahira, encamped N of the tabernacle alongside the tribes of Asher and Dan. As part of the three-tribe division of the camp of Dan, the tribe of Naphtali, along with Dan and Asher, was last in the order of march and occupied the important position of rear guard.—Num. 1:15, 16; 2:25-31; 7:78; 10:25-28.

By the time a second census was taken about four decades after the exodus from Egypt, the number of able-bodied men in the tribe had dropped to 45,400. (Num. 26:50) Among the men lost to the tribe was Nahbi, one of the ten spies who brought back a bad report and discouraged the Israelites from entering the Promised Land.—Num. 13:14, 16, 31-33; 14:35-37.

After finally crossing the Jordan and sharing in the conquest of Jericho and Ai under Joshua’s leadership, Naphtali was one of the tribes ‘standing for the malediction’ in front of Mount Ebal. (Josh. 6:24, 25; 8:28, 30-35; Deut. 27:13) When the time came for apportioning the land into tribal inheritances, Pedahel, as divinely appointed representative of the tribe of Naphtali, assisted Joshua and Eleazar the priest in this.—Num. 34:16, 17, 28; Josh. 19:51.

LAND INHERITANCE

The territory assigned to the tribe of Naphtali was situated in the northern part of the Promised Land. (Deut. 34:1, 2) On the E it was bounded by the Sea of Galilee and the Jordan River. For some distance the territory of Asher extended along the W border. The region assigned to Zebulun bounded Naphtali both on the W and S, and Issachar lay to the S. (Compare Joshua 19:32-34.) The reference to Naphtali’s boundary reaching to “Judah at the Jordan” (Josh. 19:34) evidently does not mean that it extended to the territory of the tribe of Judah, situated a considerable distance S of Naphtali. In this case “Judah” probably refers to the region E of the Jordan occupied by the family of Jair. Although reckoned as a Manassite by reason of his maternal ancestry (Num. 32:41; Josh. 13:29, 30), Jair, through his father, was a descendant of Judah. (1 Chron. 2:5, 21, 22) So the region given to the family of Jair might appropriately be called “Judah” on the basis of Jair’s paternal ancestry.

Included in the territory of Naphtali were nineteen fortified cities and their settlements. (Josh. 19:35-39) One of these cities, Kedesh, was given to the Levites and assigned a sacred status as a city of refuge. (Josh. 20:7, 9) Two other cities, Hammath (Hammoth-dor or Hammon) and Kartan (Kiriathaim), were likewise designated for the Levites. (Josh. 19:35; 21:6, 32; 1 Chron. 6:62, 76) From Beth-shemesh and Beth-anath, two other cities of Naphtali, the Canaanites were not driven out but were subjected to forced labor.—Judg. 1:33.

The land once occupied by the tribe of Naphtali, though mountainous (Josh. 20:7), is fruitful. Especially fertile are the triangular plain (of Gennesaret) on the NW side of the Sea of Galilee and the Huleh region. Moses’ blessing directed to Naphtali perhaps alludes to the land inheritance of the tribe. “Naphtali is satisfied with the approval and full of the blessing of Jehovah. Do take possession of the west and south.” (Deut. 33:23) “West” may also be rendered “sea” (AS, ftn.) or “lake” (RS) and therefore could denote the Sea of Galilee, and “south” perhaps designates the southernmost territory of Naphtali bordering on that sea. There is also a possibility that the text, though alluding to the Sea of Galilee, should read: “The sea and its fish are his possession.”

FROM THE TIME OF JUDGES TO THE EXILE

In his deathbed prophecy Jacob had referred to Naphtali as a “slender hind.” (Gen. 49:21) This may have alluded to the tribe’s swiftness and skillfulness in warfare, and the history of the tribe appears to bear this out. Ten thousand men from Naphtali and Zebulun courageously responded to Barak’s call to battle against the well-equipped forces under the command of Sisera and, thereafter, were blessed with victory. Barak himself evidently was of the tribe of Naphtali, as Kedesh in Naphtali was apparently his home. (Judg. 4:6-15; 5:18) The tribe of Naphtali also gave support to Judge Gideon in the fight against the Midianites.—Judg. 6:34, 35; 7:23, 24.

Years later a thousand chiefs and thirty-seven thousand other warriors of the tribe of Naphtali came to Hebron to make David king over all Israel. From as far as Issachar, Zebulun and Naphtali food was brought for the feasting done in connection with that event. (1 Chron. 12:23, 34, 38-40) Under the leadership of King David, the tribe of Naphtali appears to have had a notable part in subduing the enemies of Israel.—Ps. 68 superscription, vss. 1, 27.

Over thirty-five years after the division of the kingdom of Israel, Naphtali experienced harassment from Syrian King Ben-hadad. (1 Ki. 15:20; 2 Chron. 16:4) About two centuries later, during Pekah’s reign, inhabitants of Naphtali were taken into Assyrian exile by Tiglath-pileser (III). (2 Ki. 15:29) Nearly a century after the overthrow of the northern kingdom, Judean King Josiah boldly extended his destruction of appendages of idolatry as far N as the devastated places of Assyrian-dominated Naphtali.—2 Chron. 34:1-7.

ISAIAH’S PROPHECY

The humiliation suffered at the hands of the Assyrians may well be referred to at Isaiah 9:1: “The obscureness will not be as when the land had stress, as at the former time when one treated with contempt the land of Zebulun and the land of Naphtali.” Next Isaiah indicates that at a later time honor would be bestowed on what had been treated with contempt, and continues: “The way by the sea, in the region of the Jordan, Galilee of the nations. The people that were walking in the darkness have seen a great light. As for those dwelling in the land of deep shadow, light itself has shone upon them.” (Isa. 9:1, 2) These very words were quoted by Matthew (4:13-17) and applied to Christ Jesus, “the light of the world,” and to his activity. (John 8:12) Since Jesus made Capernaum in Naphtali’s territory “his own city” (Matt. 4:13; 9:1), he could in a sense be regarded as belonging to Naphtali. Therefore also Jacob’s prophetic words concerning Naphtali, “He is giving words of elegance,” could reasonably apply to Jesus. (Gen. 49:21) The Son of God truly gave “words of elegance,” prompting even officers sent to arrest him to exclaim: “Never has another man spoken like this.”—John 7:46.

REFERRED TO IN VISIONS

In Ezekiel’s vision, Naphtali’s land assignment lay between Asher and Manasseh (Ezek. 48:3, 4), and one of the gates of the city “Jehovah Himself Is There” was named after Naphtali. (Ezek. 48:34, 35) Also in vision, the apostle John heard that 12,000 had been sealed out of the (spiritual) tribe of Naphtali.—Rev. 7:4, 6.

NAPHTUHIM

(Naph·tuʹhim).

Listed as among the descendants of Mizraim, the son of Ham. (Gen. 10:6, 13, 14; 1 Chron. 1:11, 12) As with the other names in this list, scholars usually take the apparent plural form to indicate a tribe or people. Assuming the name to derive from some geographical relationship, scholars often associate Naphtuhim with an Egyptian phrase meaning “those of the Delta,” and on this basis the Naphtuhim are included among the inhabitants of Lower (northern) Egypt. The correctness of these views is not as yet conclusive.

NARCISSUS

(Nar·cisʹsus).

Head of a household in Rome. When Paul wrote his letter to the Romans, he requested that his greetings be given to “those from the household of Narcissus who are in the Lord.”—Rom. 16:11.

NATHAN

(Naʹthan) [gift, given, that is, whom God gave].

1. A descendant of Judah. The son of Attai and father of Zabad. Nathan’s grandfather was an Egyptian servant named Jarha.—1 Chron. 2:3, 34-36.

2. A prophet of Jehovah during David’s reign; possibly of the tribe of Levi. When the king revealed to Nathan his desire to build a temple for Jehovah’s worship, the prophet replied: “Everything that is in your heart—go, do.” (2 Sam. 7:1-3; 1 Chron. 17:1, 2) However, that night Jehovah informed Nathan that instead of David’s building a temple, Jehovah would build for David a lasting house, and that later on David’s descendant would build the house of Jehovah. Thus through Nathan Jehovah announced to David a covenant for a kingdom “to time indefinite” in David’s line.—2 Sam. 7:4-17; 1 Chron. 17:3-15.

Nathan was later sent by Jehovah to point out both the magnitude of David’s sin against Uriah the Hittite respecting Bath-sheba and the divine penalty imposed because of it. This he did tactfully but forcefully, using an illustration. David was thereby maneuvered into expressing, unwittingly and without personal prejudice, his own judgment on such an act. Nathan then informed him: “You yourself are the man!” and expressed Jehovah’s judgment upon David and his house.—2 Sam. 12:1-18; see also superscription of Psalm 51.

In time a second son, named Solomon, was born to David by Bath-sheba. This child Jehovah loved; so he sent his prophet Nathan, who, “for the sake of Jehovah,” named the boy Jedidiah, meaning “Beloved of Jah (Jehovah).” (2 Sam. 12:24, 25) During the closing days of David’s life when Adonijah attempted to seize the throne, Nathan took appropriate measures to bring the matter to David’s attention. Nathan then shared in the anointing and installing of Solomon as king.—1 Ki. 1:5-40.

It appears that Nathan, together with Gad, advised David on the proper deployment of musical instruments in connection with the sanctuary. (2 Chron. 29:25) Nathan and Gad were evidently the ones used to record the information contained in the concluding chapters of First Samuel and all of Second Samuel. (1 Chron. 29:29) “Among the words of Nathan the prophet” were also recorded “the affairs of Solomon.”—2 Chron. 9:29.

This Nathan may have been the father of Azariah and Zabud, both of whom held important positions during the reign of Solomon. Azariah was a princely overseer of the deputies, while Zabud served as a priest and close friend and adviser to the king.—1 Ki. 4:1, 5.

3. The father of Igal and brother of Joel, two of David’s mighty men of war.—2 Sam. 23:8, 36; 1 Chron. 11:26, 38.

4. A son of David by his wife Bath-sheba, born to him in Jerusalem. (2 Sam. 5:13, 14; 1 Chron. 3:5) Through Nathan and his descendants the natural lineage of Messiah is traced, from David down to Jesus, evidently through his mother Mary. (Luke 3:23, 31) Concerning the time when ‘they will look on the One whom they pierced,’ the prophecy of Zechariah says there will be a bitter lamentation and wailing throughout the whole land, family by family, and especially for the families of David, Levi, the Shimeites, and “the family of the house of Nathan.” (Zech. 12:10-14) If the family of Nathan’s house here referred to sprang from David’s son, this would make it one of the families of David. Therefore the lamentation would affect families within families.

5. One of the nine head ones of the exiles encamped at the river Ahava, whom Ezra sent to enlist ministers for the services at the house of God in Jerusalem.—Ezra 8:15-17.

6. A former exile in Babylon, and one of the thirteen sons of Binnui who put away their foreign wives in compliance with Ezra’s instructions.—Ezra 10:10, 11, 38-42, 44.

NATHANAEL

(Na·thanʹa·el) [given of God].

Presumably the surname of Bartholomew, hence one of Jesus’ twelve apostles. Bartholomew, meaning “son of Tolmai,” was a patronymic term (that is, a designation derived from his father) apparently added to distinguish him by his father’s name. The apostle John uses his given name Nathanael, whereas Matthew, Mark and Luke call him Bartholomew. When doing so they associate Philip and Bartholomew together, in the same way that John links Philip with Nathanael. (Matt. 10:3; Mark 3:18; Luke 6:14; John 1:45, 46) It was not uncommon for persons to be known by more than one name. For example, “Simon the son of John” also answered to Cephas and Peter. (John 1:42) Nor was it exceptional for Nathanael to be called Bartholomew, or the “son of Tolmai,” as another man was called simply Bartimaeus, meaning “son of Timaeus.” (Mark 10:46) The two names, Nathanael and Bartholomew, are used interchangeably by Christian writers of following centuries.

Nathanael was from Cana of Galilee. (John 21:2) He began following Jesus early in the Master’s ministry. Philip, after responding to Jesus’ call “Be my follower,” immediately looked up his friend Nathanael and invited him to “come and see” the Messiah. Nathanael asked, “Can anything good come out of Nazareth?” but then responded to the invitation. Jesus, seeing him approach, remarked: “See, an Israelite for a certainty, in whom there is no deceit.” Nathanael must have been an exceptional man for Jesus to make a statement like that. Because Jesus said this and stated that he saw Nathanael under a fig tree before Philip called him, Nathanael confessed that Jesus was indeed “the Son of God. . . . King of Israel.” Jesus assured him that he would “see things greater than these.”—John 1:43-51.

As one of the Twelve, Nathanael was in constant attendance throughout Jesus’ ministry, being trained for future service. (Matt. 11:1; 19:25-28; 20:17-19, 24-28; Mark 4:10; 11:11; John 6:48-67) After Jesus’ death and resurrection, Nathanael and others of the apostles went back to their fishing, and it was while they were approaching shore in their boat one morning that Jesus called to them. Nathanael, unlike Peter, stayed in the boat until it got to shore, and then, joining the rest for breakfast, he took in the meaningful conversation between Jesus and Peter.