NAME
To the Israelites of Bible times, the name of a person had much more significance than it does in most countries today. This applies to the giving of names and the usage of names.
Names given for a purpose
Many factors influenced Israelite parents in their choice of names for their children. In some cases the name was connected with happenings at the child’s birth (Gen 10:25; 25:24-26). In other cases parents gave names that expressed their joys or sorrows at the time of the birth (Gen 29:32-35; 35:16-18), or expressed their hopes for their own or the child’s future (Gen 30:24). God at times directed parents to give names that were a prophecy of coming events (Isa 8:3-4,18; Hosea 1:4,6,9). People in positions of power could give new names to those within their authority as indications of blessing or appointment to places of honour (Gen 17:5,15; cf. Phil 2:9).
In some cases a new name may have been given to indicate a new character (Gen 32:28). Where there was such a connection between name and character, the request to know a person’s name was a request to know the character indicated by the name (Gen 32:29; Exod 3:13; Judg 13:17). Sometimes people remembered a new revelation of God’s character by calling him by a special name that summarized the revelation in a few words (Gen 22:14; Exod 3:14; 17:15; Judg 6:24). To know a person’s name (in this sense) was to know the person (Exod 33:12; Ps 9:10; 79:6).
The name meant the person
Since the name represented the person, Israelites considered it important to have descendants to carry on the family name (Num 27:4; Deut 25:5-6; see INHERITANCE). It was a matter of great shame for the family name to be blotted out (Josh 7:9; 2 Sam 14:7; Prov 10:7). To honour a person’s name meant to honour the person; to dishonour a person’s name meant to dishonour the person (Exod 20:7; Lev 18:21; 1 Kings 1:47; Isa 29:23; Matt 6:9; Rom 2:24; 1 Tim 6:1). When an Israelite was called by the name of another person, it meant to be associated so closely as to belong to that person (Deut 28:9-10; Isa 4:1; Jer 14:9; 15:16; 25:29; Matt 28:19; 1 Cor 1:13-15). In the same way, to speak or act in the name of another person meant to speak or act as if one were that person (Deut 18:20; 1 Sam 25:5; Matt 18:20; John 16:23-24; Acts 3:6,16; 9:27-29; Col 3:17). According to this common biblical usage, to make known a person’s name meant to make known the person’s character and activity (Ps 22:22; 99:3; John 17:6; Acts 9:15). Anyone who did something for the sake of a person’s name acted as the person’s representative and therefore was concerned with upholding the person’s good character (Ps 109:21; Acts 9:16). To call upon a person’s name had the same significance as actually calling upon the person (1 Kings 18:24; Ps 99:6; Acts 2:21). Therefore, those who called upon the name of the Lord could be assured that the Lord himself would save them (Ps 54:1; Acts 4:12; Rom 10:13).
NAPHTALI
Naphtali was the younger of two sons whom Rachel’s maid Bilhah bore to Jacob (Gen 30:7-8). The tribe descended from him settled in the north of Canaan, and together with the neighbouring tribe of Zebulun occupied much of the region later known as Galilee. This was the region to the north and west of the Sea of Chinnereth (Lake Galilee) where Jesus grew up and where he spent most of the time recorded of him in the New Testament. The country was mainly hilly, with good pastures and fertile soil (Gen 49:21; Deut 33:23; Josh 19:32-39; 20:7; Isa 9:1; Matt 4:12-16). (For other features of the region see BETHSAIDA; CAPERNAUM; CHINNERETH; GALILEE; HAZOR.) In Old Testament times the men of Naphtali proved to be good fighters when called upon to help the other tribes in battle (Judg 4:6,10; 5:18; 6:35; 7:23; 1 Chron 12:34). The tribe itself, however, was open to attack from the north (1 Kings 15:20). It was among the first tribes to go into captivity when Assyria invaded and finally destroyed Israel (2 Kings 15:29). Yet out of this land of darkness and defeat came light and salvation in the person of Jesus Christ (Isa 9:1; Matt 4:12-16).
NATHAN
Several men named Nathan are mentioned in the Bible, one of them being a son of David in the line of descent that produced the Messiah (2 Sam 5:14; Zech 12:12; Luke 3:31). But the best known Nathan is the prophet who belonged to David’s court. It was he who revealed that the permanent temple David desired to build was not necessary, and that God was more concerned with building a permanent dynasty for David (2 Sam 7:1-17). God allowed the temple to be built, though by David’s son, not by David himself (2 Sam 7:12-13; 1 Chron 28:3,6). Nathan was again God’s spokesman when he announced God’s judgment on David because of his sin with Bathsheba (2 Sam 12:1-15). Nathan seems also to have been the person through whom God revealed that Solomon would be David’s successor as king (2 Sam 12:24-25; 1 Chron 28:5-6; 1 Kings 1:17). Significantly, Nathan came to the defence of Solomon when Adonijah challenged him (1 Kings 1:11- 14,22-24,32-34). Like many prophets, Nathan was a court historian (1 Chron 29:29; 2 Chron 9:29; 29:25).
NATHANAEL
Only John’s Gospel mentions Nathanael, though he is probably the same person whom Matthew, Mark and Luke call Bartholemew. (For the identification of the two names see BARTHOLEMEW.) He lived in Galilee and was introduced to Jesus by Philip (John 1:43-45; 21:2). Nathanael was an honest person, free of deceit (John 1:47). At first he had difficulty believing that the Messiah should come from the small Galilean town of Nazareth, but he was quickly convinced when he learnt first-hand of Jesus’ supernatural knowledge (John 1:48-49). Jesus assured Nathanael that the Messiah was more than just a person with superhuman knowledge. He was the divinely given mediator, God’s unique ‘ladder’ that connected earth and heaven. Jesus’ mission was to bring God to the world and to make it possible for the world to come to God (John 1:50-51).
NATION
Within God’s overall government of human society, he has allowed a great variety of nations. Most of these have arisen out of commonly held interests or characteristics such as race, language, homeland culture, religion and law-code. According to this understanding, a nation in the biblical sense may differ from a nation in the present-day sense. Today a nation is usually defined by territorial boundaries imposed by military or political power, regardless of other considerations. In biblical usage, a ‘nation’ was primarily a ‘people group’ defined by the sorts of unifying characteristics outlined above (Gen 10:32; Deut 32:8; Acts 17:26). In Old Testament times God chose one nation, Israel, to belong to him (Exod 19:5-6). This was not because Israel was better than other nations (Deut 7:6-7; 9:9), but because God wanted a channel of communication through which he could send his blessings to all the people of the world (Gen 12:3; 22:17-18; see ELECTION). God loves all nations and desires their good (Isa 19:24-25; Amos 9:7; Matt 28:19; Acts 1:8; 13:47). Nevertheless, nations may fall under God’s judgment, and God may use other nations to punish them. This does not mean that those whom God uses as his instruments of judgment are free to do as they like. If they do wrong, they too may fall under God’s judgment (Isa 10:5-19; 37:23-26; Hab 1:6-7; 2:15-17).
God may also use nations as his instruments to bring deliverance and blessing (Isa 45:1-5), for he controls the destinies of all nations (Jer 18:7-10; Dan 4:17). Sometimes people become nationalistic to the extent of putting pride in their nation ahead of moral values. God may have to remind them that national power and glory can be very shortlived. The only lasting kingdom is the kingdom of God (Dan 2:44; 4:30,34). God’s people may well love the nation to which they belong (Jer 8:18-22; Matt 23:37; Rom 9:3) and be loyal citizens (Rom 13:1-7; 1 Peter 2:13- 14; cf. Jer 29:4-7), but their first allegiance must always be to God (Exod 20:3; Mark 12:17; Acts 5:29; see GOVERNMENT). Israelites of Old Testament times made such a clear distinction between themselves and others that their usual word for ‘nations’ (plural) developed the special sense of ‘other nations’ (often translated ‘Gentiles’ or ‘heathen’) (Deut 18:9; Ps 2:1; Isa 11:10; 30:28; 36:18; 49:22; Jer 10:1-5,10; see GENTILE). Israelites of New Testament times made the same mistake as many of their ancestors in thinking that their nationality guaranteed their salvation (Matt 3:9; Rom 9:6). God accepts people into his family on the basis of their faith, not their nationality (Luke 4:25-27; Rom 2:28-29; 4:1-3,16-17). This truth is clearly demonstrated in that vast international community known as the Christian church. The concern of this community is to win people of all nations for Christ and promote a true fellowship in which there are no national or racial barriers (John 17:20-23; Gal 3:28; Eph 2:13-16; Rev 5:9; 7:9; see RACE).
NATURE
By God’s appointment, human beings are the earthly rulers of the created world. From the beginning God’s intention was that as they brought the physical world under their control, nature would enter into fuller glory and people would enter into greater blessing (Gen 1:28). Nature’s destiny was tied up with that of the human race. Therefore, when Adam and Eve sinned and brought suffering upon themselves, nature also suffered (Gen 3:17-18; Rom 8:20,22). Only when a redeemed humanity enters its full glory will nature enter its full glory (Rom 8:19-23). Different attitudes to nature People who do not believe in God may not agree with the Christian that the human race has authority over nature.
They may consider that men and women have no more rights than animals, plants, or even lifeless things such as minerals. As a result they may worship rocks or trees, and sometimes may treat animals better than they treat people. The outcome of their belief is not that they raise nature to the level of humans, but that they lower humans to the level of the animals (Rom 1:20-25). God’s people, while not giving animals, plants and minerals a higher place than God intended for them, should nevertheless realize that these things have a place and purpose in God’s order. This was demonstrated in the law God gave to ancient Israel. He allowed his people to plant trees for fruit or to clear forests to establish settlements (Lev 19:23-25; Josh 17:18), but he did not allow them to chop down trees unnecessarily. People could not destroy forests and orchards simply to use the trees for building siegeworks. They were to use only those trees that were not useful for anything else (Deut 20:19-20). Likewise God taught his people to be kind to animals.
They were to give proper food and rest to the animals that worked for them, and were not to use their animals in any way that could be considered cruel (Deut 5:14; 22:10; 25:4). In killing animals they were not to be heartless or thoughtless. They had to consider the animal’s instincts and feelings, and remember the need to maintain the balance of nature (Exod 23:19b; Lev 22:28; Deut 22:6-7). In particular they had to acknowledge that God was the owner of all life, and that they could take the life of an animal only by his permission (Lev 17:13-14; Deut 12:15- 16,23-24; Ps 50:10-11; see BLOOD). Responsibility to God Although given authority over nature, people are not to treat nature according to their own selfish desires. They do not have unlimited right over nature, for they are merely the representative of God in administering what God has entrusted to them. God is the owner of nature (Ps 24:1-2; see CREATION), and people are answerable to God for the way they treat it (Gen 2:15; Ps 8:6-8). According to the gracious permission given them by God, people may use nature for their own benefit. God allows them to take minerals from the earth, to enjoy the fruits of plant life, to cut down trees to build houses, to eat the meat of animals, and to kill insects and animals that threaten their lives (Deut 8:7-10; 12:15; Josh 6:21). But God does not give them the right to desolate the land solely for monetary gain, or destroy life solely for personal pleasure. Their attitude to nature should be a reflection of the care over nature that the Creator himself exercises (Ps 104:10-30; Matt 6:25-30; 10:29).
God gave specific laws to the people of Israel concerning their attitude to nature in the matter of farming. He told them to rest their land one year in seven. If they failed to, he would force them to rest it by driving them from it (Lev 25:3-7; 26:34-35,43; see SABBATICAL YEAR). God assured the Israelites that he would use nature as a means of blessing them when they obeyed him, but of punishing them when they disobeyed him (Deut 11:13-17; 28:1-24; 2 Chron 7:14). It seems that God so created the natural world that, when people act towards it without restraint, they help bring ruin to it and to themselves (Isa 24:5-6). Christians know that human sin affected nature from the time of the rebellion in Eden (Gen 3:17-19), but they know also that when they are finally delivered from the effects of sin, nature also will be delivered (Rom 8:19-23). In their personal lives Christians work towards the goal of their deliverance from the consequences of sin. They should work towards similar deliverance in all things affected by sin. Not only should they purify themselves because of the likeness they will one day bear to Christ, but they should also help towards the healing of nature in view of the full glory God has planned for it (Phil 3:20-21; Titus 2:11-14; 1 John 3:2-3).
NAZARETH
The chief importance of Nazareth is that it was the place where Jesus lived most of his life. It is not mentioned in the Old Testament, and is mentioned in the New Testament only in connection with the story of Jesus. Nazareth was situated in the hilly country of the northern part of Palestine known as Galilee. It had no great political importance, though it was close to several trade routes that passed through Palestine. Citizens of rival towns did not have a high opinion of it (John 1:43-46). The town today is within the borders of modern Israel, and is larger and more important than it was in Jesus’ day. Jesus’ parents were originally from Nazareth, but before his birth they moved south to Bethlehem in Judea (Luke 2:4). After Jesus’ birth the family went to Egypt to escape the murderous Herod, and it was probably about two years later that they returned to Palestine and settled again in Nazareth (Matt 2:19-23; Luke 2:39).
Jesus spent his childhood in Nazareth (Luke 2:40,51; 4:16), and seems to have continued living there till he was about thirty years of age, at which time he began his public ministry (Mark 1:9; Luke 3:23). A common Jewish practice was to identify people by the name of the town they came from. Jesus was often referred to – by friends, enemies, angels, demons, common people, government officials, and even by himself – as Jesus of Nazareth (Matt 26:71; Mark 1:23-24; 16:5-6; Luke 24:19; John 18:5; 19:19; Acts 2:22; 22:8). The people of Nazareth, who had seen Jesus grow up in their town, were surprised that he could preach so well, especially since he had not studied at any of the schools of the rabbis. They were also angry that he would not perform miracles to please them. On one occasion they tried to throw him over one of the cliffs in the hills around Nazareth (Matt 13:53-58; Luke 4:16-30; Mark 6:1-6). In New Testament times the unbelieving Jews refused to call Jesus by his messianic name ‘Christ’, and refused to call his followers ‘Christians’. They called him simply Jesus of Nazareth or Jesus the Nazarene, and called his followers Nazarenes (Acts 24:5). Even today, in Hebrew and Arabic speech, Christians may be called Nazarenes.
NAZIRITE
The word ‘Nazirite’ is used to indicate both a kind of vow and the person who made such a vow. It is not to be confused with Nazarene (the name given to a person from the town of Nazareth), but comes from the Hebrew word nazir, whose meaning indicates that a Nazirite vow was one of separation (Num 6:2).
Those who made Nazirite vows wanted to show openly that they had set themselves apart to God for some special purpose over a certain period. During the period covered by the vow, Nazirite kept three special laws. First, they refused wine and anything that was likely to produce it, to demonstrate their refusal of life’s enjoyments and to avoid any possibility of drunkenness. Second, they let their hair grow long, as an open sign to all that they were living under the conditions of a Nazirite vow. Third, they avoided anything dead, to emphasize to themselves and others the holiness that their service for God demanded (Num 6:3-8). If people broke their Nazirite vow deliberately, no remedy was available. If they broke it accidentally, they could ask forgiveness through offering sacrifices. But the time they had kept their vow was lost and they had to begin again (Num 6:9-12; cf. Amos 2:11-12). At the end of the period of the vow, they offered sacrifices, shaved off their hair and were released from the three Nazirite restrictions (Num 6:13- 21). Probably the best known Nazirite in the Bible was Samson, whose parents dedicated him to God at birth to be a Nazirite for life. Samson had little regard for the Nazirite laws concerning the drinking of wine and contact with dead bodies, though he did allow his hair to remain uncut. When he finally broke that law too, he broke the last remaining link in his declared devotion to God (Judg 13:3-7; 14:9-10,19; 16:19-20). Samuel and John the Baptist were possibly Nazirites for life (1 Sam 1:11; Luke 1:15). It appears that on one occasion Paul took a short-term Nazirite vow upon himself (Acts 18:18; cf. 21:23-26).
NEBO
Mount Nebo was a prominent peak in the hilly region of Abarim on the Moabite tableland, east of the Jordan River (Num 33:47). It was the place where the aged Moses went to view the promised land and where, a short time later, he died (Deut 32:49-50; 34:1,5-6; see ABARIM).
NEBUCHADNEZZAR
Towards the end of the seventh century BC, the ancient nation Babylon rose again to international prominence, largely through the new dynasty that had been established by Nabopolassar. The greatest king of this dynasty was Nabopolassar’s son and successor, Nebuchadnezzar (or Nebuchadrezzar). Nebuchadnezzar became king soon after he led Babylonian forces to victory over Egypt at the Battle of Carchemish in 605 BC (2 Kings 24:7; Jer 46:2). One outcome of this was that Judah fell under Babylonian power. After a series of Babylonian attacks over several years, Jerusalem was finally destroyed and its people taken captive to Babylon (587 BC).
Nebuchadnezzar was the Babylonian king throughout this time, and the books of 2 Kings, Jeremiah, Ezekiel and Daniel mention him by name repeatedly. (For details of his dealings with Judah and his military successes among the nations of the region see BABYLON.) Through his contact with Jews at his court in Babylon, Nebuchadnezzar learnt about the Jews’ God, Yahweh. Upon seeing how this God revealed mysteries and miraculously saved people from death, he concluded that Yahweh must have been the greatest of all the gods (Dan 2:47; 3:29).
However, he was a proud man, whose empire-building achievements led him to believe that he could ignore God and take no notice of the warnings given him by God’s messenger Daniel. The result was that God punished Nebuchadnezzar with a disease of temporary madness, till he learnt that God was the sovereign ruler over the kingdoms of the world (Dan 4:27-33). The Bible gives no clear indication whether Nebuchadnezzar’s acknowledgment of the sovereign rule of God had any lasting effect on his behaviour. Babylon proved to be an arrogant nation, and God’s prophet saw all its pride and evil embodied in its king (Isa 14:4-11). There is no certainty that the prophet had Nebuchadnezzar or any other king specifically in mind, but his warning has a timeless relevance. Those who ambitiously desire the highest place, the greatest honour and supreme power are in danger of being brought down to the lowest place, the greatest shame and complete weakness (Isa 14:12-20). Nebuchadnezzar was undoubtedly the greatest king of this period of Babylonian supremacy. He reigned more than forty years and died in 562 BC. He was succeeded by his son Evil-merodach (Jer 52:31).
NEGEB
Much of southern Palestine between the Dead Sea and the Sinai desert was dry semi-barren country to which the Hebrews gave the name negeb (meaning ‘dry’). The region features prominently in the Old Testament story from the time of Abraham onwards (Gen 13:1; Num 13:25-29; 1 Sam 30:14). (For details see PALESTINE, sub-heading ‘Negeb’.)
NEIGHBOUR
Moses’ law laid down the principle that people were to love their neighbour as themselves (Lev 19:17-18; see also Exod 20:13-17; 22:10-14; Deut 15:2; 27:24). In trying to avoid the responsibility this placed upon them, people sometimes asked who exactly was their neighbour. On one occasion Jesus answered the question with the story of a Samaritan who helped a man who had been attacked by robbers. The point of the story was that any person in need was one’s neighbour (Luke 10:29-37). Neighbours in this sense include even enemies (Matt 5:43-47). Love of God and love of one’s neighbour combine to form the basic requirements God has laid upon the human race (Matt 22:36-40; Rom 13:8-10; Gal 5:14; James 2:8). Those who claim to love God but do not love their neighbour are deceiving themselves (1 John 4:20; cf. Prov 3:28; 14:21; see also BROTHER).
NEW BIRTH
See REGENERATION.
NICODEMUS
Most of the Jewish leaders arrogantly rejected Jesus’ teaching, but Nicodemus had a sincere desire to know the truth. He was a respected Pharisee and a member of the Jewish Council, or Sanhedrin (John 3:1; 7:50), but he was also willing to admit that Jesus’ miracles showed that God was with him (John 3:2; cf. 2:23-25). At first Nicodemus had difficulty understanding Jesus’ figurative teaching concerning the new birth (John 3:3-10), but he did not dismiss the teaching. He showed courage in opposing the prejudice of his fellow councillors against Jesus, and suggested that at least they ought to give Jesus a fair hearing (John 7:48-52). When the Sanhedrin finally condemned Jesus to crucifixion, Nicodemus and at least one other member disagreed with the decision. That man was Joseph of Arimathea. He and Nicodemus showed publicly that they were followers of Jesus by taking his body down from the cross and giving him an honourable burial (Luke 23:50-53; John 19:38-42).
NILE
Although the Bible mentions the Nile River mainly in relation to Egypt (Gen 41:17-19; Ezek 29:3), the river passes through many countries, among them Ethiopia (GNB: Sudan) (Isa 18:1-2). The length of the Nile is about 5,600 kilometres. Very little rain fell in Egypt, with the result that the country depended almost entirely upon the Nile for its water supply. The fertility of its land also depended upon the Nile. Because of the silt left behind after the river’s annual flooding, otherwise barren land became usable (Isa 23:3,10; Amos 8:8; 9:5). Apart from the land that extended out a few kilometres on either side of the river, plus the land of the well watered delta region (together totalling less than one twentieth of Egypt’s entire land area), Egypt was a desert. In Egypt the failure of the Nile to flood was the equivalent of a drought in other countries. It ruined the farming, fishing and cotton industries, and created widespread unemployment (Gen 41:1-3; Isa 19:5-10). Prophetic announcements of judgment on Egypt therefore often included graphic pictures of the drying up of the Nile (Ezek 29:1-10; 30:12; Zech 10:11). It seems that God used some of the physical characteristics of the Nile Valley in bringing the plagues on Egypt during the time of Moses (Exod 7:14- 10:29; see PLAGUE).
NINEVEH
Situated on the Tigris River in northern Mesopotamia, Nineveh was one of the great cities of the ancient world, and became capital of the powerful Assyrian Empire (Gen 10:11-12; 2 Kings 19:36). (For map of Assyria and details of Nineveh’s history see ASSYRIA.) On one occasion the city was saved from a threatened invasion when the people responded to the preaching of God’s prophet Jonah (Jonah 1:1; 3:1- 10; 4:11; Matt 12:41; see JONAH). Though the Assyrians were used by God to punish his people Israel, they were among the most brutal oppressors in recorded history. The prophets of God assured them of a fitting divine punishment (Isa 10:5,12-16; Nahum 1:1; 3:1-7; Zeph 2:13; see NAHUM). This judgment fell in 612 BC, when the besieging Babylonians overcame Nineveh’s defences by bursting open the water gates, breaking through the wall and flooding the city (Nahum 2:6-8). The Babylonians then plundered and smashed the city, leaving it a heap of ruins. It was never rebuilt (Nahum 2:9-10; 3:1,7; Zeph 2:13-15).
NOAH
The early history of the human race is one of rebellion against God and rejection of the revelation that God had given (Gen 6:5-6; cf. Rom 1:20-25). Conditions became so morally corrupt that God decided to destroy the rebellious people and to make a new beginning. The new ‘father’ for the human race would be the one man who had remained faithful to God, Noah. When all the people around him were ungodly, Noah remained blameless. He was a righteous man who lived in unbroken fellowship with God (Gen 6:8- 11).
Saved through the flood
Noah preached righteousness to those around him, but they would not listen to him (2 Peter 2:5). God’s way of dealing with the corrupt and unrepentant people was to send a great flood to destroy them (Gen 6:17; see FLOOD). God told Noah to build a huge ark in which he, his family, and at least one pair of all the animals of the region could find safety and so be preserved through the disaster (Gen 6:12-14,19; 7:1-2; see ARK). Noah demonstrated his faith in God by doing all that God commanded him (Gen 7:5; Heb 11:7). As a result, all in his household were saved (Gen 7:7; 8:16-19; 1 Peter 3:20), so that they, with the preserved animals, could begin life on earth afresh (Gen 8:17). After Noah offered sacrifices of dedication and thanksgiving, God warned him not to expect a golden age, because people would always be sinful. Yet God in his grace would allow the sinful human race to continue to live on his earth, and would not punish it with such a flood again (Gen 8:20-22). God confirmed this promise by making a covenant with Noah and with the human race through him (Gen 9:8- 13).
Repopulating the region
With this new beginning, God gave Noah similar responsibilities to those he had originally given to Adam – responsibilities to populate the earth and look after it (Gen 9:1-3; cf. 1:28-30). The following chapters of Genesis record how the descendants of Noah’s three sons, Japheth, Ham and Shem, spread throughout the region, and as a result different ethnic groups, languages and cultures developed (Gen 9:18-19; 10:5,20,31). Of the peoples who developed from Japheth, Ham and Shem, those descended from Ham’s son Canaan were doomed to have their land taken from them by the descendants of Shem. This was partly because Canaan had particularly disgraced Noah when he and Ham found him lying drunk and naked in his tent (Gen 9:20-27). Noah lived to a great age. During the centuries after the flood, he had the satisfaction of seeing the growth of his descendants and the re-establishment of a healthy human society (Gen 9:28-29; 10:32).
NUMBER
A characteristic of languages in general is that they often use numbers in their idioms and figures of speech (cf. English: ‘two or three’, ‘by the dozen’, ‘a thousand times’). So it is with the languages of the Bible (Gen 31:7; Lev 26:8; Amos 1:3; 1 Cor 14:19; Rev 5:11). Other numbers seem to have been used as round figures, particularly the number forty (Judg 3:11; 5:31; 8:28; 1 Sam 4:18; 17:16; Jonah 3:4; Acts 1:3; 7:23,30,36). Modern research has still not discovered the full meaning of words that the ancient Hebrews used in counting and classifying large numbers of people. When more is known, it may help to explain some of the puzzling statistics recorded in the Old Testament (e.g. 1 Kings 20:29-30; 2 Kings 19:35). In some cases numbers were used symbolically, especially where teaching was given through visions, as in the books of Ezekiel, Daniel, Zechariah and Revelation. The number seven was a significant number in Hebrew symbolism. Much of the Hebrew social, cultural and religious system was from the beginning based on a unit of seven (Exod 20:8-11; see SEVEN). The number ten was common. It was a natural unit for counting and helped produce a simple decimal system (Exod 18:21; 26:1,16; 27:12; 34:28; Lev 5:11; 6:20; 27:32). The number twelve most likely gained its biblical significance from the fact that Israel was built upon twelve tribes (Exod 28:21; Num 1:44; 7:84-87; Josh 4:8; Matt 10:1-2; Rev 21:12,14).