(1) Eldest son of Aaron (Ex. 6: 23; Num. 3: 2); struck dead for offering “strange” fire, i.e.,not taken from the altar (Lev. 10: 1; Num. 3: 4; Num. 26: 61; 1 Chr. 24: 2).

(2) 1 Chr. 2: 28, 30 .

(3) 1 Chr. 8: 30 ; 1 Chr. 9: 36 .

(4) King of Israel (1 Kgs. 14: 20 ; 1 Kgs. 15: 25, 31 ); killed by Baasha (1 Kgs. 15: 27 ).

(1) The prophet; native of Elkosh in Galilee. He prophesied against Nineveh: ch. 1, the manifestation of the avenging God, executing judgment on the oppressors of his people; ch. 2, a picture of the city’s fall; ch. 3, the city denounced as a harlot and enchantress. The prophecy has great literary beauty and much patriotic feeling. Nahum makes no allusion to the sin of his own people. The prophecy was probably written between the fall of Nineveh, 606 B.C., and that of No Amon (Nahum 3: 8) or Thebes, in Upper Egypt, taken by Assurbanipal about 660 B.C. The occasion of the prophecy may have been some recent aggression of Assyria, or more probably some powerful coalition against Nineveh either that before which it actually fell, or an earlier one that prompted the prophet to express his certainty of the city’s doom (Nahum 2: 1; Nahum 3: 12).

(2) Luke 3: 25 .

Mother-in-law of Ruth ( Ruth 1 - 4).

Fifth son of Jacob, and second child of Bilhah, Rachel’s slave (Gen. 30: 8); his four sons (Gen. 46: 24; Ex. 1: 4; 1 Chr. 7: 13); the blessing on the tribe (Gen. 49: 21; Deut. 33: 23); land of Naphtali (Josh. 19: 32-39). Barak of Kedesh-Naphtali was the one man of not belonging to the tribe (Judg. 4: 6; cf. Judg. 5: 15-18). The history of the tribe ends with the captivity under Tiglath-pileser, but see Isa. 9: 1; Ezek. 48: 3-4, 34; Matt. 4: 15; Rev. 7: 6.

(1) Son of David and Bathsheba (2 Sam. 5: 14; 1 Chr. 3: 5; 1 Chr. 14: 4; Zech. 12: 12; Luke 3: 31).

(2) The prophet, forbids David to build a temple (2 Sam. 7 ; 1 Chr. 17: 1-15 ); rebukes him about Bathsheba (2 Sam. 12 ; Ps. 51 , title); anoints Solomon (1 Kgs. 1: 38-39 ; see also 2 Chr. 9: 29 ; 2 Chr. 29: 25 ; D&C 132: 39 ).

His friendship with Philip and call to be a disciple are found in John 1: 45-51; see also John 21: 2, where we learn that he belonged to Cana in Galilee. He is generally identified with Bartholomew, on the ground that Nathanael is always mentioned along with apostles, as though of apostolic rank, and that whereas the Synoptists (Matt. 10: 3; Mark 3: 18; Luke 6: 14) mention Bartholomew (associating him with Philip) and never Nathanael, John mentions Nathanael and never Bartholomew.

Used of Jesus (Matt. 2: 23). Christians were called the “sect of the Nazarenes” (Acts 24: 5).

A man under a vow to abstain from wine, from any cutting of the hair, and any contact with the dead (Judg. 13: 5; Judg. 16: 17; 1 Sam. 1: 11; Amos 2: 11, 12; for full regulations see Num. 6). The vow might be lifelong, or for a short, definite period.

The great king of Babylon (604-561 B.C.), son of Nabopolassar, the founder of the empire (see Assyria); defeats Necho, king of Egypt, at Carchemish and drives the Egyptians from Syria (Jer. 46: 2-12); subdues Judah (2 Kgs. 24: 1); besieges Jerusalem (2 Kgs. 24: 10-11), and takes it, carrying away the king and the people (2 Kgs. 25: 1, 8, 22; 1 Chr. 6: 15; 2 Chr. 36; Ezra 1: 7; Ezra 2: 1; Ezra 5: 12, 14; Ezra 6: 5; Neh. 7: 6; Esth. 2: 6; Jer. 27: 6, 8, 20; Jer. 28: 3, 11, 14; Jer. 29: 1, 3; Jer. 34: 1; Jer. 39: 5). For his relations with Daniel, by whom his dreams were interpreted, see Dan. 1 - 5. He was for a time smitten with madness, and on his recovery acknowledged God’s power and goodness.

(1) A Jew (either a Levite or of tribe of Judah) who held the important office of “cupbearer” at court of Artaxerxes, from whom he obtained a royal commission authorizing him to rebuild the walls of Jerusalem. The book of Nehemiah (which is a continuation of Ezra, the two being regarded by the Jews as forming one book) contains an account of the progress and difficulties of the work and its final completion. The book divides into four parts: (a) Neh. 1: 1 - 7: 73, Nehemiah’s first visit to Jerusalem, and the rebuilding of the walls in spite of much opposition; (b) Neh. 7: 73 - 10: 39, religious and social reforms; (c) Neh. 11: 1 - 13: 3, lists of names, and account of the dedication of the wall; (d) Neh. 13: 4-31, Nehemiah’s second visit after 12 years’ absence, and his further reforms.

(2) Ezra 2: 2 = Neh. 7: 7 .

(3) Neh. 3: 16 .

Accompanied Nebuchadnezzar to Jerusalem, holding the office of Rab-mag (i.e., chief of the magi) (Jer. 39: 3, 13). He is probably to be identified with the man of the same name who afterwards became king of Babylonia and is known in classical literature as Neriglissar.

The patriarch; son of Lamech (Gen. 5: 29-32). When he was 10 years old, Noah was ordained to the priesthood by Methuselah (D&C 107: 52). He became a preacher of righteousness and declared the gospel of Jesus Christ, even as Enoch, teaching faith, repentance, baptism, and the reception of the Holy Ghost (2 Pet. 2: 5; Moses 8: 19, 23-24). His life was sought by unbelievers, but he was preserved by the power of God (Moses 8: 18, 26). He and his sons Japheth, Shem, and Ham, and their wives, making eight in all, were saved from the flood by the ark they had built at the command of God (Gen. 6 - 8; Heb. 11: 7; 1 Pet. 3: 20). We learn from latter-day revelation that Noah is also the angel Gabriel (HC 3: 386).

The Lord’s covenant with Noah affirmed that the earth would never be covered with a flood again (Gen. 9: 1-17 ; cf. Moses 7: 49-52 ). Noah, a righteous man, holds the keys of a dispensation and stands next to Adam in authority (HC 3: 386). Other references to Noah are Isa. 54: 9 ; Ezek. 14: 14, 20 ; Matt. 24: 37-38 ; Luke 3: 36 ; Luke 17: 26-27 .

The tradition of a great flood is found in nearly every ancient culture. A Babylonian account closely resembles the record in the Bible, but the biblical account differs from all others in its religious value and the purpose of it. The scriptural account teaches that the flood was sent to cleanse the earth because of the wickedness of the people. Noah and his family were saved because they were righteous (Gen. 6: 9 ; Moses 8: 27 ). The authenticity of the Genesis account of the flood is confirmed by latter-day revelation as recorded in Moses 7: 34, 42-43 ; Moses 8: 8-30 . Cf. Ether 13: 2 .