|א ב ג ד ה ו ז ח ט י כ ל מ נ ס ע פ צ ק ר ש ת|
נְבוֹ (עזרא י:מג)
Seven of this man's descendants are pressured to give up their non-Jewish wives in the time of עזרא .
נְבוּזַרְאֲדָן רַב טַבָּחִים (מלכים ב כה, ירמיה לט, מ:א-ה, נב)
Captain of the guard of the Babylonian king נבכדנאצר , נבוזראדן is charged with destroying the בית המקדש and burning ירושלים at the end of the Judean state. His king gives נבוזראדן charge over ירמיהו , telling him not to harm the prophet. ירמיהו is fetched and נבוזראדן gives him a choice to stay in יהודה or join the exiled Judeans in בבל . ירמיהו chooses not to leave יהודה and is put under the care of גדליהו בן אחיקם .
נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל (נְבוּכַדְרֶאצַּר) (מלכים ב כד-כה, ירמיה כא, כה, כז, כח, לב:א, לט, נב, דניאל א-ד, דברי הימים ב לו:ו-כא)
This Babylonian king destroys the בית המקדש and ירושלים . He begins his conquest over יהודה by subjugating King יהויקים for three years, at which point the Judean king rebels. נבכדנאצר besieges ירושלים during the 8th year of his reign. By that time יהויכין is king of יהודה and he surrenders to נבכדנאצר leading to his imprisonment. נבכדנאצר loots the city and the Temple, exiles the residents to בבל and installs יהויכין 's uncle (whom he renames צדקיהו ) on the throne. צדקיהו rebels against נבוכדנאצר , prompting him to besiege ירושלים for the second time in two years. During this traumatic period צדקיהו begs ירמיהו to pray on behalf of the city, but ירמיהו repeats his prediction that נבוכדנאצר will conquer ירושלים and capture צקדיהו . Indeed, the prophecies of ירמיהו contain many statements of נבוכדנאצר 's impending success against ירושלים (two such examples appear in ירמיה כא :ז and כה :ט ). The siege of ירושלים lasts about a year and a half, whereupon the walls are breached and the city is invaded. צדקיהו flees but is captured near יריחו and exiled to בבל , but not before witnessing the murder of his sons by נבוכדנאצר . נבוכדנאצר sends his general נבוזראדן to burn the בית המקדש and the city of ירושלים . נבוכדנאצר exiles the population of יהודה to בבל and installs גדליהו בן אחיקם as governor over the remnant of Jews in Judea. In בבל , the king selects some of his captives to be trained as advisors to him. Among those chosen are דָּנִיֵּאל , חֲנַנְיָה , מִישָׁאֵל and עֲזַרְיָה . God assists the four by boosting their intelligence and they subsequently impress the king with their wisdom and understanding (chapter 1 of ספר דניאל ). נבוכדנאצר has troubling dreams and he demands that his advisors reveal to him both their content and meaning. Only דניאל , having been prompted by God, is able to oblige the king. For this success, דניאל is appointed governor in בבל by נבוכדנאצר (chapter 2). נבוכדנאצר sets up a colossal golden statue decreeing that at the sound of certain horns and pipes all citizens must bow to the image (which was presumably of a deity). The penalty for ignoring this law is to be cast into a fiery furnace. חנניה , מישאל and עזריה naturally refuse to bow to the statue and are called before their employer, נבוכדנאצר who challenges their behaviour. The three declare that they are prepared to be burned alive rather than betray their God. They are bound and thrown into the furnace where they are seen walking around with a fourth man (identified by the Gemara as the angel גַּבְרִיאֵל who is sent to rescue them. See פסחים קיח .). The sight astonishes נבוכדנאצר who blesses God for saving his believers. The king promotes the three Jews and issues another law protecting the name of the true God (chapter 3). נבוכדנאצר has another dream and this time he appeals directly to דניאל (whom he addresses as בלטשאצר ) for assistance in recalling and interpreting it. The king has seen a great tree providing fruit and shade. The tree is cut down by a holy man and the animals it has been sheltering flee. Only the stump of the tree and its roots remain. דניאל reports that the tree represents the king himself and that God is predicting his fall from power. נבוכדנאצר will be driven from the company of men and will end up eating grass with the beasts of the field. נבוכדנאצר will know that true power is only God's; He grants power to whomever He chooses. נבוכדנאצר does seem to go mad for a period, after which he regains his senses and praises God (chapter 4).
נְבוּשַׁזְבָּן רַב סָרִיס (ירמיה לט:יג)
An officer in the בבלי army. Following the conquest of ירושלים by נבוכדראצר , the king orders that ירמיהו not be harmed. נבושזבן is one of the party sent to fetch the prophet from his cell.
נָבוֹת הַיִּזְרְעֵאלִי (מלכים א כא)
A man at the centre of a distressing story in מלכים א known as " כרם נבות ". נבות owns a vineyard next to the palace of אחאב , king of Israel. אחאב wants the vineyard and offers to give נבות another piece of land or money in exchange for the plot. נבות , however, refuses to sell his ancestral land. אחאב 's wife איזבל devises a scheme to fulfill her husband's desire. She frames נבות by having two men testify falsely that he cursed God and the king. As a punishment for this, נבות is stoned to death by his town. אחאב subsequently takes נבות 's land.
נֹבַח (במדבר לב:מב)
A man from שבט מנשה , נבח captures the town of קְנַת in the גלעד and renames it נבח .
father of יָרָבְעָם
נְבָיֹת בֶּן יִשְׁמָעֵאל (בראשית כה:יג, דברי הימים א א:כט )
Eldest son of ישמעאל .
נָבָל הַכַּרְמְלִי (שמואל א כה)
While דוד is gaining power and experience in the Judean wilderness, he has occasion to afford protection and provide lodging for the shepherds of a man named נבל . נבל is a descendant of the family of כלב , in שבט יהודה (he lives in כרמל ). דוד asks נבל to compensate him for the services rendered, but נבל insults דוד instead. As revenge, דוד plans to slaughter נבל 's entire household, but the man's wife, אביגיל persuades דוד to back off. When נבל hears about the thwarted plan he is sick with fear, and God kills him ten days later. דוד marries the widow אביגיל .
נֹגַהּ בֶּן דָּוִד (דברי הימים א ג:ז)
A son of דוד המלך born in ירושלים .
נָדָב בֶּן אַהֲרֹן (שמות ו:כג, כד, ויקרא י:א-ז, במדבר כו:ס, דברי הימים א ה:כט)
First-born son of אהרן , and a כהן . He and his younger brother אֲבִיהוּא bring an inappropriate קטרת (incense) offering and are struck dead by God. The bodies of the two are removed from the משכן by their cousins מישאל and אלצפן (פרשת שמיני ).
נָדָב בֶּן יְעִיאֵל (דברי הימים א ח:ל )
נָדָב בֶּן יָרָבְעָם (מלכים א טו:כה-כז)
Son of the first king of divided Israel, נדב reigns for two years. He displeases God by following his father's idolatrous practices. בַּעְשָׁא בֶּן אֲחִיָּה and a force of Israelites attack נדב , killing him and taking his throne.
נָדָב בֶּן שַׁמָּי (דברי הימים א ב:כח)
נְדַבְיָה בֶּן יְכָנְיָה (דברי הימים א ג:יח )
נֵובָי (נֵיבָי קרי) (נחמיה י:כ )
A leader of the people during the time of נחמיה , נובי is a signatory to a pledge - an אֲמָנָה - affirmed by the leaders of the community. Those who sign the declaration promise to observe the commandments of the Torah, to refrain from intermarrying, to avoid commerce on Shabbat, and to make regular donations to the Temple.
נוֹחָה בֶּן בִּנְיָמִין (דברי הימים א ח:ב )
נוּן בֶּן אֱלִישָׁמָע (דברי הימים א ז:כז )
נוֹעַדְיָה בֶּן בִּנּוּי (עזרא ח:לג)
A לוי during the time of עזרא 's return to ירושלים . He and several others weigh out the silver and gold that is brought with the Jews from בבל .
נוֹעַדְיָה הַנְּבִיאָה (נחמיה ו:יד)
A prophetess hired by נחמיה 's enemies טוֹבִיָּה הָעֶבֶד הָעַמֹּנִי and סַנְבַלַּט הַחֹרֹנִי to intimidate him.
נֹחַ (בראשית ה-ט, יחזקאל יד:יד-כ, דברי הימים א א:ד )
נח is well known as the man who builds a giant boat (ark) and fills it with animals to spare them from a flood. God observes that after ten generations the world has become corrupt and decides to destroy all life on the planet. However, God seems to want to preserve life for a post-diluvian world and so He commands נח to take a male and female representative of every species and shelter them in an ark during the flooding of the earth. Rain falls for forty days and forty nights and remains on the earth for 150 days, after which the ark comes to rest on the mountains of Ararat and the waters start to recede. נח sends a raven and then a dove out of the boat to test if the world is habitable. נח is accompanied on his voyage by his wife (see נעמה ) and three sons and their wives. After the flood נח plants a vineyard and gets drunk on its grapes. His son חם sees נח naked and reports it to his brothers. נח 's other sons שם and יפת cover נח and when the father awakes he curses כנען , חם 's son. All of humanity springs from נח 's three sons. נח dies at the age of 950 (פרשת נח ). Before the destruction of ירושלים , God tells יחזקאל that even the presence of righteous people like נח , דניאל and איוב would not be able to save the city (יחזקאל יד :יד , כח :ג ). See Appendix #1 for a chronology of the flood.
נַחְבִּי בֶּן וָפְסִי (במדבר יג-יד )
The spy representing שבט נפתלי sent to ארץ ישראל by משה . נחבי and nine of his colleagues return to the nation with an anxious message of doom, arguing that although the land of Israel is a good land, it is inhabited by fearsome opponents whom בני ישראל will be unable to defeat. כָּלֵב and יְהוֹשֻׁעַ , the remaining two spies, plead with the nation to ignore such pessimism and to trust that God will assist the nation in conquering the land. The people however, are persuaded by the majority of the spies and cry that they would have been better off dying in Egypt. God punishes בני ישראל for their lack of faith, condemning them to wander in the desert for forty years. God declares that since this generation has rejected the land, they will not inherit it; instead, their children will be the ones to enter the promised land. The faithless spies die in a plague (פרשת שלח ).
נַחוּם הָאֶלְקֹשִׁי (נחום)
A prophet of unknown date. נחום 's chief message is the future downfall of נִינְוֵה , capital city of the Assyrian Empire. In three chapters, the prophet joyfully describes the fate awaiting Israel's great enemy: יהודה breathes with relief when God seeks vengeance upon אַשּׁוּר for their ruthless conquest of Israel and exile of its people. יעקב 's pride is restored as נינוה is crushed, her people slaughtered and her treasures looted.
נָחוֹר בֶּן שְׂרוּג (בראשית יא:כב-כה, דברי הימים א א:כו)
נָחוֹר בֶּן תֶּרַח (בראשית יא:כז-כט, כב:כ-כד)
A son of תרח , younger brother of אברהם , married to מלכה . נחור seems to have been history's first child to be named after a grandfather. נחור has twelve sons, among them בתואל , father of רבקה (פרשת נח ).
נַחַם (דברי הימים א ד:יט)
נְחֶמְיָה (עזרא ב:ב, נחמיה ז:ז)
נְחֶמְיָה בֶּן חֲכַלְיָה (נחמיה)
A governor - תִּרְשָׁתָא - of the revitalized state of Israel following the rebuilding of the Temple and Jerusalem. נחמיה is living in Persia in the city of שושן , serving as a cupbearer to King אַרְתַּחְשַׁסְתְּא , when he receives a party of refugees from the land of Israel. This group, led by חֲנָנִי report to נחמיה the sorry state of affairs in ירושלים : the people there are suffering and the walls and gates remain broken and burned. נחמיה is greatly distressed at this description and begs God to have mercy on His people and to return them to their land (chapter 1). נחמיה then appeals to his employer, אַרְתַּחְשַׁסְתְּא , to grant him a leave of absence so that he may travel to ירושלים and aid in its reconstruction. The king agrees to this request and presents נחמיה with letters of passage to guarantee a safe journey to Israel. Upon his arrival, נחמיה takes a night-time tour of the city and finds it in ruins. He gathers the Jewish leaders and tells them of his plan to build the city with the help of God (chapter 2). The leaders of the Jewish community jump right in and begin to reconstruct the walls of ירושלים . נחמיה endures the taunts of two Persian governors, טוֹבִיָּה הָעֶבֶד הָעַמֹּנִי a leader in עמון , and סַנְבַלַּט הַחֹרֹנִי a ruler in the שמרון . These two mock נחמיה 's and the Jews' efforts to build the city walls, claiming that the project will never last (chapter 3). The words however turn to threats when נחמיה 's adversaries realize that the Jews are succeeding. נחמיה understands that there really is a danger of violence and divides his workers into two groups. Building still proceeds from dawn to nightfall, but only half of the people work on the construction; the other half, who are armed with spears and bows, guard the project, prepared for any attack (chapter 4). As leader of the community נחמיה imposes social justice by convincing the rich to be compassionate to the poor (chapter 5). סנבלט and גשם plan to kill נחמיה and repeatedly ask him to meet them in one of the villages near אוֹנוֹ . נחמיה however is wise to their plot and refuses. סנבלט then sends a message to נחמיה : "everybody is talking about the true reason you have built the wall - you wish to rebel against the king and to declare yourself king of יהודה . Come, let us discuss the issue." נחמיה replies that this claim is a complete fabrication. נחמיה is not intimidated by these tactics. He seeks the advice of one שְׁמַעְיָה בֶּן דְּלָיָה בֶּן מְהֵיטַבְאֵל who suggests that he take refuge in the Temple. נחמיה declines because he realizes that שמעיה is in fact in league with his enemies. נחמיה asks God to take note of his enemies' behaviour and mentions an otherwise unknown person, נוֹעַדְיָה הַנְּבִיאָה , whom נחמיה says is part of a group of prophets trying to frighten him (chapter 6). Through all this aggravation the walls around ירושלים are completed and a national assembly is called. עזרא the scribe addresses the gathering and reads and teaches from the Torah, after which there is a great celebration of the holiday of סוכות . Following the feast, the people of Israel confess their sins, learn some more Torah, and listen to a recitation of Israelite history (chapters 8-9). Contrite over past sins, they resolve to follow the laws of the Torah, and the community's leaders sign a declaration - an אֲמָנָה - to this effect. The signatories to this statement promise to observe the commandments of the Torah, to refrain from intermarrying, to avoid commerce on Shabbat, and to make the required donations to the Temple (chapter 10). נחמיה presides over a dedication ceremony for the walls of ירושלים which comprises prayers, music and processions, and sacrifices to God (chapter 12). נחמיה returns to בבל but again asks אַרְתַּחְשַׁסְתְּא for permission to travel to ירושלים when he learns that one of his foes, טוביה , has been given lodging in the Temple by אלישיב , the כהן גדול . נחמיה also takes action against אלישיב 's grandson (יוידע 's son) who has intermarried by banishing him. On this second trip to ירושלים , נחמיה puts things in order in the Temple. He appoints treasurers to insure that the Levites get the salary they deserve. נחמיה is dismayed to witness business transactions on Shabbat and orders the gates of ירושלים locked before the onset of the holy day to prevent merchants from entering. He also takes the people to task for continuing to intermarry and warns them not to betray God (chapter 13). נחמיה appeals several times to God to remember all the work he has done on His behalf, and his book ends with the statement: זָכְרָה לִּי אֱלֹקַי לְטוֹבָה - remember me, my God, for good (13:31). According to the Gemara (בבא בתרא טו .), נחמיה contributes to the writing of דברי הימים .
נְחֶמְיָה בֶּן עַזְבּוּק (נחמיה ג:טז)
This ruler of half the district of בֵּית צוּר is credited with participating in the construction of the walls of ירושלים in the time of נחמיה .