CrossLinks Topical Index - NA


Nabal : Nabal - means fool
Nabal - means fool : 1S. 25:25
Nabonadius : chronology - B.C. 0555 - Nabonadius - reign begins - Newton
Nabonadius - reign begins - Newton : chronology - B.C. 0555 - Nabonadius - reign begins - Newton
Nabonidus : archaeology - Belshazzar - cylinder inscription of Nabonidus ; chronology - B.C. 0539n - 0556 - Nabonidus - reign - Steinmann ; chronology - B.C. 0556 - 0539n - Nabonidus - reign - Steinmann
Nabonidus - cylinder inscription of - archaeology : archaeology - Belshazzar - cylinder inscription of Nabonidus
Nabonidus - reign - chronology - Steinmann : chronology - B.C. 0539n - 0556 - Nabonidus - reign - Steinmann ; chronology - B.C. 0556 - 0539n - Nabonidus - reign - Steinmann
Nabonidus and Belshazzar: A Study of the Closing Events of the Neo-Babylonian Empire, Raymond Philip Dougherty : Ref-1412
Nabonidus and Belshazzar: A Study of the Closing Events of the Neo-Babylonian Empire, Raymond Philip Dougherty - Dougherty, Raymond Philip, Nabonidus and Belshazzar: A Study of the Closing Events of the Neo-Babylonian Empire : Ref-1412
Nabonidus Chronical :

"The account of Cyrus, himself, of the fall of Babylon has now been recovered in an inscription on a clay barrel: ‘Marduk, the great lord, a protector of his people/worshipers beheld with pleasure his (i.e. Cyrus’) good deeds and his upright mind (lit.; heart) (and therefore) ordered him to march against his city Babylon. . . Without any battle, he made him enter his town Babylon. . . sparing Babylon. . . any calamity. He delivered into his (i.e. Cyrus’) hands Nabonidus, the king who did not worship him (i.e. Marduk).’ " Ref-0005, pp. 130-131


Nabopolassar : chronology - B.C. 0605 - Nabopolassar - died - Newton ; chronology - B.C. 0625 - 0605 - Nabopolassar - Newton ; chronology - B.C. 0625 - Nabopolassar - reign over Babylon - Newton ; chronology - B.C. 0747 - 0734 - Nabopolassar - reign - Newton
Nabopolassar - died - - Newton : chronology - B.C. 0605 - Nabopolassar - died - Newton
Nabopolassar - reign - Newton : chronology - B.C. 0625 - 0605 - Nabopolassar - Newton ; chronology - B.C. 0747 - 0734 - Nabopolassar - reign - Newton
Nabopolassar - reign over Babylon - Newton : chronology - B.C. 0625 - Nabopolassar - reign over Babylon - Newton
Nabopolasser : chronology - B.C. 0605 - Nabopolassar (father of Nebuchadnezzar) dies - Tyndale Seminary
Nabopolasser - death - date - Tyndale Seminary : chronology - B.C. 0605 - Nabopolassar (father of Nebuchadnezzar) dies - Tyndale Seminary
Nadab : fire - profane
Nadab - profane file offered : fire - profane
Nag Hammadi Library in English, The, J. M. Robinson, R. Smith, and Coptic Gnostic Library Project : Ref-0683
Nag Hammadi Library in English, The, J. M. Robinson, R. Smith, and Coptic Gnostic Library Project - Logos-0441 - Robinson, J. M., Smith, R., and Coptic Gnostic Library Project. The Nag Hammadi Library in English : Ref-0683
Nag Hammadi Library in English, The, J. M. Robinson, R. Smith, and Coptic Gnostic Library Project - Robinson, J. M., Smith, R., and Coptic Gnostic Library Project. The Nag Hammadi Library in English : Ref-0683
Nah. 1:1 : chronology - B.C. 0606 - Nineveh - destruction - Mack ; index - bible books; Nineveh - Mosul ; Ref-1144
Nah. 1:2 : vengeance - God's
Nah. 1:3 : anger - slow to - God
Nah. 1:4 : chronology - B.C. 1406 - Jordan - crossed by Israel - Young ; chronology - B.C. 1422 - Jordan - crossed by Israel - Klassen ; chronology - B.C. 1451 - Jordan - crossed by Israel - Jones ; Red Sea - parted
Nah. 1:5 : heaven - and earth pass away
Nah. 1:5-6 : fire - judgment
Nah. 1:15 : submit to God - devil flees
Nah. 2:6 : chronology - B.C. 0606 - Nineveh - destruction - Mack
Nah. 2:10 : chronology - B.C. 0606 - Nineveh - destruction - Mack ; Nineveh - destruction
Nah. 2:11-13 : animals - symbolize nations
Nah. 2:13 : Nineveh - destruction
Nah. 3:1-3 : chronology - B.C. 0612 - Nineveh defeated
Nah. 3:4 : adultery - spiritual
Nah. 3:7 : chronology - B.C. 0606 - Nineveh - destruction - Mack ; Nineveh - destruction
Nah. 3:10 : killed - children
Nah. 3:15 : chronology - B.C. 0606 - Nineveh - destruction - Mack
Nah. 3:18-19 : chronology - B.C. 0606 - Nineveh - destruction - Mack
naive : gullible
naked : naked - ashamed ; naked - born and die; naked - prophesying while
naked - ashamed : Gen. 2:25; Gen. 3:7-10; Isa. 47:3; 2Cor. 5:3; Rev. 3:18

"In Gen. 2:24 ‘and they were not ashamed before one another’ - This is the hiṯpolel stem which is the reciprocal (reflexive) of the Pōlel conjugation which occurs for II-ו verbs. They were not ashamed before one another even though they were naked. When two or more subjects act in relationship to each other according to the notion expressed by the verbal root, the action is reciprocal." Ref-0157, p. 431. See also Ref-0173, 72m, p. 200.


naked - born and die : Job 1:21; Ps. 49:17; Ecc. 2:21; Ecc. 5:15; 1Ti. 6:7
naked - prophesying while : 1S. 19:24; Isa. 20:2; Mic. 1:8
nakedness : nakedness - before God; Noah - nakedness ; uncovering - father as nakedness
nakedness - before God : Gen. 2:25; Ex. 20:26; Ex. 28:42-43
nakedness - Noah : Noah - nakedness
nakedness - uncovering : uncovering - father as nakedness
name : faith - in Jesus’ name; Jerusalem - new name; name - above all names; name - faith in God's; name - for God's; name - glorified; name - God comes where recorded; name - God's dwells in temple; name - God's used in vain; name - in vain; name - Jehovah unknown ; name - Jesus’ magnified; name - making ; name - not pronounced ; name - of God - Israel used for; name - of God on people; name - of the Lord; name - of the Son; name - power of demons; name - profaned - God's; name - The; name - those that know; name - unknown; name - works by Jesus'; oaths - in God's name; persecution - in name of God; prayer - in Jesus’ name; proconsul - Sergius Paulus ; reputation - valuable; temple - name in; wonderful - name ; Word - over name
name - above all names : Php. 2:9
name - below word : Word - over name
name - changed - Paul - adoption? : proconsul - Sergius Paulus
name - faith in God's : Acts 3:16
name - faith in Jesus' : faith - in Jesus’ name
name - for God's : Ex. 9:16; 1K. 8:43; 2K. 20:6; 1Chr. 17:21; 2Chr. 2:1; 2Chr. 2:4; Ps. 31:3; Ps. 79:9; Ps. 106:8; Isa. 37:35; Isa. 48:9-11; Isa. 63:12; Jer. 34:16; Jer. 44:26; Eze. 20:9; Eze. 20:14; Eze. 20:22; Eze. 20:39; Eze. 20:44; Eze. 36:20-23; Eze. 39:7; Dan. 9:19; Mat. 6:9; John 12:28
name - glorified : Ps. 115:1
name - God comes where recorded : Ex. 20:24; 2Chr. 6:6; Rev. 3:12
name - God's dwells in temple : Deu. 12:5; Deu. 12:11; Deu. 12:21; Deu. 14:23-24; Deu. 16:2; Deu. 16:6; Deu. 16:11; 1K. 14:23; 1Chr. 28:6; 2Chr. 6:20; 2Chr. 7:16; 2Chr. 20:9; 2Chr. 20:19; Ezra 6:12; Ne. 1:9; Mat. 21:13; Mark 11:17; Luke 19:46
name - God's used in persecution : persecution - in name of God
name - God's used in vain : Ex. 20:7; Deu. 5:11
name - honorable - good : reputation - valuable
name - in temple : temple - name in
name - in vain : Ex. 20:7; Deu. 5:11; Ps. 139:20; Zec. 5:4
name - Jehovah unknown : Ex. 6:3
name - Jerusalem's new : Jerusalem - new name
name - Jesus’ magnified : Acts 19:17
name - making : Gen. 11:4; Gen. 12:2

"This promise [Gen. 12:2] contrasts subtly with the earlier arrogant attempt at Babel where people desired to “make a name for ourselves” (Gen. 11:4)." Vern Sheridan Poythress, "Truth and Fullness of Meaning", Ref-0786, 113:134, p. 115.


name - not pronounced :

"Interestingly, no one really knows how to pronounce this most important of God's names. Because it was considered too holy to utter, down through the ages the YHVH was vowel-pointed with the vowels for Adonai. Today almost all Jewish people automatically say ‘Adonai’ whenever they see this name in the Sidur (Jewish prayer book) or Scriptures. Some will simply say ?Ha-Shem,’ which means ‘the name.’ Such was not always the case prior to the destruction of the first Temple in 586 B.C. In those days the name was pronounced regularly, with its own vowels. This fact is clear from the Lachish Letters, written just prior to the Temple's destruction. However, by the third century B.C., the pronunciation of YHVH was avoided altogether." Thomas Simcox, "I Am That I Am", Ref-0052, July/August 2003, pp. 15-16. "Intertestamental writers employ circumlocutions, roundabout ways of referring to him. Such phrases as “the God of heaven,” “the heavens,” “the power,” and “the Blessed One” are common in the writings of the period. Use of the most sacred personal name was particularly shunned. Substitutes were increasingly sought for YHWH (the tetragrammaton [the four letters] = Yahweh). Adonia (Lord) began to replace the sacred name in public readings of Scripture. Priests mumbled or swallowed it in temple prayers and benedictions. The Aramaic targums replaced it with Memra (Word). The Septuagint translated it with kyrios (Lord), the form in which it occurs in New Testament quotations of the Old. The Talmud and other rabbinic sources indicate that by the time of the death of Simon the Just (c. 200 B.C.) the divine name (YHWH) was no longer pronounced, except by the high priest on Yom Kippur. This was almost certainly the culmination of a long process during which use of the name had been progressively restricted. There were probably two concerns behind this development. First, the fences around the third commandment restricted use of the name -- a protection against misuse of it was to avoid all use of it. Second, increased contact with Hellenism and other forms of paganism probably made the use of the personal name of God seem too materialistic, too much like dragging him to the level of the supposed deities of other religions. Whatever the reason, the result was to increase mentally the distance between Israel and her God. For, as a general rule, calling someone only by a generic term or title tends toward a subconscious depersonalization of that individual." Ref-1200, pp. 268-269.


name - oaths in God's : oaths - in God's name
name - of God - Israel used for : Isa. 63:12; Isa. 63:14; Eze. 38:23; Eze. 39:7
name - of God on people : Num. 6:27; Isa. 43:7; Rev. 3:12
name - of the Lord : Ps. 118:26; Mat. 21:9; Mat. 23:39; Mark 11:9; Luke 13:35; Luke 19:38
name - of the Son : Pr. 30:4; Rev. 19:12
name - power of demons : Mark 16:17; Luke 10:17
name - prayer in Jesus' : prayer - in Jesus’ name
name - profaned - God's : Lev. 19:12; Lev. 20:3; Lev. 22:2; Lev. 22:32; Pr. 30:9; Isa. 48:11; Isa. 52:5; Jer. 34:16; Eze. 20:9; Eze. 20:14; Eze. 20:22; Eze. 20:30; Eze. 36:21-23; Eze. 39:7; Jas. 2:7
name - The : 2S. 6:2
name - those that know : Ps. 9:10; Ps. 91:14
name - unknown : Gen. 32:29; Ex. 23:21; Jdg. 13:6; Jdg. 13:18; Pr. 30:4; Rev. 2:17; Rev. 3:12; Rev. 19:12
name - wonderful : wonderful - name
name - works by Jesus' : Acts 3:6; Acts 4:7; Acts 4:10; Acts 4:30
name change : Joshua - was Hoshea
name change - Joshua : Joshua - was Hoshea
name changed : Abraham - name changed from Abram ; Sarai - name changed from
name changed - Abram to Abraham : Abraham - name changed from Abram
name changed - Sarai to Sarah : Sarai - name changed from
name of God : angel - name of God in; Jerusalem - name of God in
name of God - in angel : angel - name of God in
name of God - placed in Jerusalem : Jerusalem - name of God in
named : Adam - named animals ; enemies - named; named - after God; named - at circumcision; named - faithful by God; named - Jesus in womb; teachers - false - named
named - after God : Isa. 44:5; Isa. 63:19
named - animals by Adam : Adam - named animals
named - at circumcision : Luke 1:59; Luke 2:21
named - enemies : enemies - named
named - faithful by God : Isa. 56:5; Isa. 65:15; Eph. 3:15; Rev. 2:17; Rev. 3:12; Rev. 22:4
named - false teachers : teachers - false - named
named - Jesus in womb : Isa. 49:1; Mat. 1:21; Luke 1:31; Luke 2:21
names : angels - names of ; Galilee - sea - names ; genealogy - similar name sequence; Holy Spirit - names; manuscript - names - accuracy of Assyrian ; manuscript - names - accuracy of Jewish ; names - of God
names - angels : angels - names of
names - Assyrian - manuscript accuracy : manuscript - names - accuracy of Assyrian
names - genealogy - similar sequence : genealogy - similar name sequence
names - Holy Spirit : Holy Spirit - names
names - Jewish - manuscript accuracy : manuscript - names - accuracy of Jewish
names - of God : Gen. 14:20; Gen. 16:13; Gen. 17:1; Gen. 21:33; Gen. 22:14; Ex. 15:26; Ex. 17:15; Ex. 31:13; Jdg. 6:24; 1S. 1:3; 1S. 1:11; Ps. 23:1; Eze. 7:9; Eze. 48:35; Jer. 23:6; Jer. 51:56; Dan. 4:32

✪ El shaddai = The All-Sufficient One (Gen. 17:1); El Elyon = The Strongest Strong One, The Most High God (Gen. 14:20; Dan. 4:32); El Roi = The God Who Sees (Gen. 16:13); El Olam = The Everlasting God, The God Without Limits (Gen. 21:33); Jehovah Jireh = The LORD Will Provide (Gen. 22:14); Jehovah Rophe = The LORD Who Heals (Ex. 15:26); Jehovah Nissi = The LORD Our Banner (Ex. 17:15); Jehovah M'Qaddash = The LORD Who Sets Apart (Ex. 31:13); Jehovah Shalom = The LORD Our/Is Peace (Jdg. 6:24); Jehovah Sabaoth = The LORD of Hosts (1S. 1:3,11); Jehova Raah = The LORD Is My Shepherd (Ps. 23:1); Jehovah Shammah = The LORD Is There/Present (Eze. 48:35); Jehova Tsidkenu = The LORD Our Righteousness (Jer. 23:6); Jehova Nakeh = The LORD Who Strikes (Eze. 7:9); Jehovah El-Gomolah = The LORD Is the God of the Recompense (Jer. 51:56) Thomas Simcox, The Other Names of God, Ref-0052, July/August 2003, p. 17.


names - Sea of Galilee : Galilee - sea - names
names of God : Jehovah - Jirah; Jehovah - Nissi
names of God - Jehovah Jirah : Jehovah - Jirah
names of God - Jehovah Nissi : Jehovah - Nissi
naming : naming - names of deceivers
naming - names of deceivers : 1Ti. 1:20; 2Ti. 1:15; 2Ti. 2:17
Naphtali : Naphtali - name given
Naphtali - name given : Gen. 30:8
narrow : gate - wide vs. narrow
narrow - gate : gate - wide vs. narrow
NASB : NASB - thought for thought
NASB - thought for thought : Gal. 3:15

✪ The Greek underlying the NASB reads, Αδελφοι, κατα ανθρωπον λεγω, but is translated as Brethren, I speak in terms of human relations which is thought for thought translation much like the NIV. The NKJV translates the phrase as, Brethren, I speak in the manner of men.


NASB Study Bible : Ref-0076
NASB Study Bible - Barker, Kenneth, ed. NASB Study Bible : Ref-0076
Nathan : book - of Nathan
Nathan - book of : book - of Nathan
Nathaniel :

✪ Hebrew, "given to/of God".


nation : bird - of prey - nation as; chronology - A.D. 1948 - Israel declares independence ; horn - nation represented as; Israel - goy used of ; Israel - preserved ; nation - church? ; nation - ethnos - Israel; nation - holy; Peter - written to Jewish Christians ; righteousness - exalts nation
nation - as bird of prey : bird - of prey - nation as
nation - born in one day : chronology - A.D. 1948 - Israel declares independence
nation - church? : Deu. 32:21; Isa. 55:5; Isa. 65:1 (?); Dan. 2:1; Dan. 7:1; Mat. 21:43; Mat. 23:39; Rom. 10:19; 1Pe. 2:9-11

"Though the Greek word for ‘nation’ (ethnos) is sometimes used of Gentiles, it is also used on several occasions for Israel. In fact, there are fourteen times when the singular form of ‘nation’ is used of the Jewish people, including seven times in the Gospels(cf. Luke 7:5; 23:2; John 11:48,50,52; 18:35). On the other hand, there is no undisputed references where ‘nation’ is used of the church in the New Testament." Michael J. Vlach, Has the Church Replaced Israel in God's Plan? Ref-0055, April 2000, pp. 20-21. Concerning 1Pe. 2:9-11, see Peter - written to Jewish Christians. "Those taking ἔθνει as the church have two major problems. The first is that Jesus would be teaching replacement theology during one portion of his exchange with the religious leaders and contradicting that claim later in Matthew 23:39 to the leaders, crowd, and disciples." Timothy L. Decker, Taken and Given: The Israelitish Judgment and Restoration Taught in Matthew_21:43, Ref-0785, Volume 14 Number 43, December 2010, 23-44, p. 39. "Toussaint argued, “Not only does the church inherit the kingdom with Israel, but the church is also called a nation (1 Peter 2:9-10; Romans 10:19). The logical conclusion is, therefore, that the church is the nation to whom the kingdom is given in Matthew 21:43.” What is astonishing is that Fruchtenbaum looked at the same text and said the complete opposite. Of the identification of ἔθνει in Mat. 21:43, he wrote, “To insist it is the Church is impossible if for no other reason than the fact that the Church is not a nation.” Even more amazing is that Fruchtenbaum argued that the church is not a nation with the same passage that Toussaint used to prove that the church in fact is a nation! "The ‘nation’ of this verse [Matt 21:43] would be identified by Boettner as the Church; but if the Church is the ‘nation,’ then it contradicts Paul’s statement in Romans 10:19 that God would provoke the Jews with a ‘no-nation,’ and the Church is just that: a no-nation, an entity comprised of individuals of all nationalities.”" Timothy L. Decker, Taken and Given: The Israelitish Judgment and Restoration Taught in Matthew_21:43, Ref-0785, Volume 14 Number 43, December 2010, 23-44, pp. 40-41. "As for the interpretation which takes ἔθνει as Gentiles, there are major concerns with this view also for this would reduce the Jewish/Davidic nature of the kingdom of God. If such a thing were taken from the nation of Israel by way of its representatives and given to the Gentiles, then this hardly sounds like the Davidic kingdom prophesied in Daniel 2 and 7." Timothy L. Decker, Taken and Given: The Israelitish Judgment and Restoration Taught in Matthew_21:43, Ref-0785, Volume 14 Number 43, December 2010, 23-44, p. 41. ". . . Jesus was making an ethical point, which is seen further by the characterization of the ἔθνει as being “a people producing the fruit of it.” Therefore, Jesus was not emphasizing that an ethnic change was occurring from Israel to Gentiles, only an ethical change from unrighteous to righteous. Such logic would lend its way to only one view of the identification of ἔθνει, that is, Israel." Timothy L. Decker, Taken and Given: The Israelitish Judgment and Restoration Taught in Matthew_21:43, Ref-0785, Volume 14 Number 43, December 2010, 23-44, p. 42. "Lexically, ἔθνος must not be understood as a term for Gentile nations only, but is used on various occasions in reference to Israel! “Here the Greek noun ethnos must not be pressed to mean Gentile, for the same term is often used by John and Paul in referring to the nation of Israel (John 11:51; Acts 24:17). And according to the uniform testimony of Scripture, the covenants and rights of this people are irrevocable (Jer. 33:24-26; Rom. 9:3-5).” Other clear instances of ἔθνος referring to or including Israel are Luke 7:5; 23:2; 24:47; John 11:48,5,52; 18:35; Acts 10:22; 24:2,10; 26:4 and 28:19. Since a future time element is involved (based on the two future indicative verbs) in the taking and the giving of the kingdom of God, it can be understood that an Israelite “nation” would refer to a future Israelite generation. The future Israelite generation is called “all Israel” in Romans 11:6 and at some time in the future they “will be saved” . . . " Timothy L. Decker, Taken and Given: The Israelitish Judgment and Restoration Taught in Matthew_21:43, Ref-0785, Volume 14 Number 43, December 2010, 23-44, pp. 42-43. Questionable: Isa. 65:1 (?);


nation - ethnos - Israel : Luke 7:5; Luke 23:2; John 11:48; John 11:50; John 18:35; Acts 24:17; 1Pe. 2:9
nation - goy - Israel : Israel - goy used of
nation - holy : Ex. 19:6; Deu. 7:6; Deu. 14:21; Deu. 26:19
nation - holy - church? : Peter - written to Jewish Christians
nation - horn as representation : horn - nation represented as
nation - Israel - ethnos : nation - church?
nation - Israel preserved : Israel - preserved
nation - righteousness exalts : righteousness - exalts nation
national blessings : blessings - national
national curses : curses - national
nations : animals - symbolize nations ; Canaanites - cast out by God; Canaanites - failure to kill ; captivity - Babylonian - dispersion to nations (plural) ; Gentiles - all nations (ethne) denotes; glory - declared among nations; Israel - people vs. nations ; Israel - purpose ; king - of nations; kingdoms - become God's; laugh - God at nations; nations - as inheritance; nations - destroy in land of Canaan ; nations - God controls; nations - insignificant before God; nations - Jews trouble; nations - oppose Christ's rule ; nations - rage; nations - sinful acts; nations - table of ; nations - used against Israel then judged ; nations - used in judgment; prosperity - forgetting God in ; sea - nations represented as ; tabernacle - nations worship at ; worship - all nations
nations - all ethne - denotes Gentiles : Gentiles - all nations (ethne) denotes
nations - all worship : worship - all nations
nations - animals symbolize : animals - symbolize nations
nations - as inheritance : Ps. 2:8; Ps. 82:8
nations - become God's : kingdoms - become God's
nations - cycle of : prosperity - forgetting God in
nations - destroy in land of Canaan : Ex. 23:23; Ex. 33:2; Ex. 34:11; Lev. 18:24-28; Lev. 20:23-24; Deu. 3:21; Deu. 18:12

✪ The reason the nations are to be destroyed: Deu. 18:12-14.


nations - failure to drive out : Canaanites - failure to kill
nations - first - land taken by God : Canaanites - cast out by God
nations - glory declared among : glory - declared among nations
nations - God controls : 2K. 19:28; Ezra 6:22; Ezra 7:27; Job 12:23; Isa. 37:29; Eze. 38:4; Eze. 38:10
nations - God laughs at : laugh - God at nations
nations - insignificant before God : Isa. 40:15-17; Isa. 40:22; Dan. 4:35
nations - Israel demonstration to : Israel - purpose
nations - Jews trouble : Deu. 28:25
nations - king of : king - of nations
nations - oppose Christ's rule : Ps. 2:1; Rev. 11:18

✪ Note that ‘nations’ (Ps. 2:1) refers to the Gentile nations whereas ‘people’ refers to Israel.


nations - plural - dispersion at Babylonian captivity : captivity - Babylonian - dispersion to nations (plural)
nations - rage : Ps. 2:1; Ps. 33:10; Ps. 46:6; Acts 4:25
nations - sea - represented as : sea - nations represented as
nations - sinful acts : 1K. 14:24
nations - table of : Gen. 10:1-32

". . . the Table of Nations found in Genesis 10 is chronologically dependent on the events and personages from the Flood narrative in Genesis 6-9. The descendants of Noah became the founders/rulers of the nations listed. This history has been well documented over the centuries, including exhaustive studies by theologian/historian John Gill, Isaac Newton, Archbishop James Ussher, and the Jewish historian Flavius Josephus, a contemporary of Jesus. William F. Albright asserted that the archaeological record supported the historicity of Genesis 10: “It stands absolutely alone in ancient literature without a remote parallel even among the Greeks? ‘The Table of Nations’ remains an astonishingly accurate document.”" Henry B. Smith Jr, "Noah's Ark: The True Story?", ABR Electronic Newsletter, Vol. 5, Issue 1, January 15, 2005. [https://www.biblearchaeology.org]


nations - used against Israel then judged : Gen. 15:14; Isa. 10:12; Jer. 25:9-12; Jer. 46:28; Jer. 50:17; Jer. 50:20-23; Zec. 1:15; Acts 7:7

✪ See bless - those who bless.


nations - used in judgment : Deu. 28:33; Deu. 28:36-37; Deu. 28:49-52; Jdg. 2:14; Jdg. 3:8; Jdg. 3:12; Jdg. 4:1-2; Jdg. 6:1; Jdg. 10:7; Jdg. 13:1; 1K. 11:14; 1K. 11:23; 2K. 15:37; 2K. 18:11-12; 2K. 21:13; 2K. 21:21; 2K. 24:2; 1Chr. 5:26; 2Chr. 12:2-5; 2Chr. 21:16-18; 2Chr. 24:23-24; 2Chr. 28:5; 2Chr. 33:11; 2Chr. 36:17; Ne. 9:30; Ne. 9:37; Isa. 5:26; Isa. 10:5; Jer. 4:7; Jer. 4:16; Jer. 5:14; Jer. 6:22-24; Jer. 8:16; Jer. 10:22; Jer. 25:9; Eze. 11:9-10; Eze. 23:23; Joel 2:11; Joel 2:25; Amos 6:14
nations - vs. people of Israel : Israel - people vs. nations
nations - worship at temple : tabernacle - nations worship at
natural : natural - revelation ; science - limits
natural - revelation : Ps. 19:1-4; Ps. 50:6; Ps. 97:6; Isa. 40:26; Acts 14:17; Rom. 1:18-20; Rom. 2:14; Rom. 10:18

✪ Some assert that all truth is God's truth and express the view that the natural world is a second (or 67th) book of God's revelation to man similar in authority to the Biblical revelation. Such a view fails to properly account for (1) the cursed status of the universe and (2) the fallible nature of man's interpretation of the evidence of science. "But, as the Bible describes (and we have pointed out many times), nature is cursed -- it is under judgment because of sin. I have many quotes from secular sources (e.g. Carl Sagan) stating that there can’t be an all-powerful God because nature is full of imperfections. Some say that there can’t be a loving God because of all the death, bloodshed, disease, suffering and violence in the world. If this is the ‘second book’ of revelation, they contest, then ‘God is an ogre!’" Ken Ham, Answers In Genesis, https://www.answersingenesis.org/news/0701rbc.asp ". . .as the term general revelation is historically and universally employed in evangelical theology, the term general is intended to characterize not the character of revelation under discussion, but the audience to whom that revelation is available. . .[i]t is general in its scope; that is, it reaches to all people. . ." Ref-0108, p. 76. "Revelation is from God; thus it is be definition true and authoritative. To assign human discoveries to the category of general revelation is to imbue them with an aura of validity and consequent authority that they do not, indeed, they cannot merit. Thus, to assign a concept to the category of general revelation when that concept is in fact a theory concocted by a person is, in effect, to lend God's name to a person's ideas. That is fallacious, no matter the intrinsic truth or falsehood of the theory under consideration." Bookman, Douglas, "The Scriptures and Biblical Counseling," in Ref-0108, p. 74. "Reasons why general revelation should not include matters such as science, mathematics, literature, and music are the following. First, “general” cannot refer to the content of the revelation. Second, biblical references to general revelation limit it to information about God. Third, sin distorts human discoveries of the non-Christian world in secular fields. Fourth, general revelation is accessible to all, not just to specialists in certain fields. . . . Bruce Demarest and Gordon Lewis define general revelation -- sometimes referred to as natural revelation -- as “the disclosure of God in nature, in providential history, and in the moral law within the heart, whereby all persons at all times and places gain a rudimentary understanding of the Creator and his moral demands.” . . . Some of the principles of mathematics and astronomy, for example, would not qualify as general revelation because their discovery came after many generations of humans had lived and died on the earth. Also, those principles remain hidden to significant portions of people alive today, so they cannot qualify as general revelation. . . . [Biblical] texts show that the content of general revelation deals with God and various aspects of His being and activities. Any efforts to widen the scope of general revelation to include information or theories about aspects of creation, man, or anything else besides God do not have support from the Bible, which limits the scope of general revelation to information about God. . . . If human discovery of information comes late in history, it cannot be general revelation. If it comes as a result of human ingenuity, it cannot be general revelation. General revelation is the common possession of all people of all time and in all places. It is divinely generated revelation imposed on the whole human race and impossible to avoid." Ref-0231, pp. 113-119. "Some may argue that sin blinds the mind of the exegete of Scripture too, but at least two factors distinguish biblical interpretation from interpretation of general revelation. One is the propositional nature of the truth of Scripture, a property that general revelation cannot claim. The other is the promise of the Spirit to the believer to illuminate Scripture (cf. John 16:13; Rom. 8:14; 1Cor. 2:15). No such provisions exist to facilitate the interpretation of general revelation." Ref-0231, p. 123. "Science should not be dismissed, but it must be kept in its proper ministerial role as a servant to the Bible, and never placed in a magesterial role over and above the Bible." Ref-0232, p. 17. "The classical definition of ‘general revelation is given by Bruce Demarest and Gordon Lewis: [T]he disclosure of God in nature, in providential history, and in the moral law within the heart, whereby all persons at all times and places gain a rudimentary understanding of the Creator and his moral demands. Elsewhere, Demarest adds: General revelation, mediated through nature, conscience, and the providential ordering of history, traditionally has been understood as a universal witness to God's existence and character. . . . Is there any warrant, then, for broadening the scope of general revelation to include scientific study? Robert Thomas answers in the negative for several reasons: (1) Knowledge of general revelation should be common to all people: ‘It is not something they must seek to discover. It is not hidden truth such as the mysteries of special revelation revealed to the Apostles. It is information that is common knowledge to all . . . and impossible for mankind to avoid.’ (2) Modern science is not general revelation, since most scientific knowledge is of recent origin, and only comprehensible to those with advanced training in the various scientific disciplines. . . ." Andrew S. Kulikovsky, Scripture and General Revelation, Ref-0691, 19(2) 2005, pp. 24-25. "Thus, the physical world is not a second book of revelation from God, but a signpost pointing to God, the almighty Creator. In the final analysis, the double revelation theory fails to acknowledge the inherent limitations of scientific knowledge and method, especially in relation to the study of origins. Dr John Whitcomb adds: The scientific method assumes without proof the universal validity of uniformity as a lwa of nature, by extrapolating present processes forever into the past and future; and it ignores the possible anti-theistic bias of the scientist himself as he handles the “facts” of nature ini arriving at a cosmology (a theory concerning the basic structure and character of the universe) and a cosmogony (a theory concerning the origin of the universe and its parts)." Andrew S. Kulikovsky, Scripture and General Revelation, Ref-0691, 19(2) 2005, p. 26. "Indeed, the task of interpreting the Bible is apparently much simpler and less error-prone than interpreting scientific data. Scientist Taylor Jones acknowledges that the ‘Word of God is inherently more reliable than science’, and that Scripture is much easier to interpret than nature.40 Likewise, Robert C. Newman admits that since general revelation is not in human language, ‘it is more liable to misinterpretation than is special revelation’.41" Andrew S. Kulikovsky, The Bible and Hermeneutics, Ref-0691 Vol 19(3) ISSN 1036-2916, 14:20, p. 18. "General revelation is also authoritative. Evangelicals sometimes think naively that Scripture has more authority than natural revelation. But that is not the teaching of Scripture. Although Scripture has a unique role to play in the organism of revelation, as the only divinely authored written revelation, it is no more or less authoritative than God’s word through nature, for both revelations, exceptional and ordinary, come from God. . . . Natural revelation, therefore, bears the four attributes traditionally ascribed to Scripture. Like Scripture, natural revelation is necessary, authoritative, sufficient, and perspicuous. . . . To summarize, general and special revelation are equally necessary, authoritative, sufficient, and perspicuous. The uniqueness of special revelation is not that it is more authoritative (or more of the other attributes) than natural revelation. Rather, special revelation is unique because it is given for distinct purposes: (1) to guide our interpretation of general revelation, (2) after the Fall, to correct our sinful distortions of general revelation, and (3) to bring us God’s promise of salvation through Christ, a message not available through general revelation. . . . most important in Van Til’s view of special revelation: that it must rule all other aspects of human knowledge. . . . The necessity of special revelation “does not lie in any defect in the general revelation that God gave to man when he created him.” General revelation was, and still is, fully adequate for its purpose. Rather, the need for special revelation is necessary to correct our sinful distortion of general revelation. [Comment by Tony: We must remember that both sources of revelation require interpretation before their meaning may be unambiguously established. It is at this stage where God’s written revelation is more reliable, being far less subject to distortion. Moreover, Frame and Van Til’s admission of (1) and (2) assumes a regulatory role of special revelation over natural revelation which implicitly places special revelation over natural revelation--with which I would concur.] " Ref-1344, pp. 118-119,123. "[Concerning] the probabilistic argumentation which has been emphasized in evangelical apologetics . . . Van Til takes sharp issue . . . “The traditional method therefore compromises the clarity of God’s revelation to man, whether this revelation comes through general or through special revelation. Created facts are not taken to be clearly revelational of God; all the facts of nature and of man are said to indicate no more than a god probably exists. . . . It is an insult to the living God to say that his revelation of himself so lacks in clarity that man, himself through and through revelation of God, does justice by it when he says that God probably exists.” . . . Van Til is certainly right to argue that the evidence for Christian theism is clear (Rom. 1:18-21; Ps. 19:1) and therefore certain." Ref-1344, pp. 275-276. "Why, then, do people need complex arguments in order to believe? The answer is that they repress the truth revealed in creation. They are not morons, but foolish. Their problem is not intellectual weakness, but moral refusal to accept what is clearly revealed." Ref-1344, p. 413. ". . since sin has come into the world, God’s interpretation of the facts must come in finished, written form and be comprehensive in character. God continues to reveal himself in the facts of the created world but the sinner needs to interpret every one of them in the light of Scripture. Every thought on every subject must become obedient to the requirement of God as he speaks in his Word." Ref-1345, p. 22. "There is a watershed drift away from a sanctification rooted in the Scriptures to one that finds its nourishment in general revelation and human wisdom. General revelation has been endowed with a level of validity merited only by special revelation. Giving general revelation and the human wisdom derived from it equal (or even preeminent) footing with special revelation attributes an authority to it which it does not possess." -- Irvin Busenitz, Editorial, 2015061701.pdf, 1-2, p. 1. "Some have attempted to undercut the authority of special revelation, suggesting that since man is finite and fallen, his conclusions derived from Scripture can be no more authoritative than those garnered from general revelation. But the perspicuity of Scripture argues loudly otherwise. A book whose instructions are shrouded in obscurity could not begin to do what it is asked to do or deliver what it promises." -- 2015061701.pdf, Irvin Busenitz, Editorial, 1-2, pp. 1-2. "The doctrine of human depravity is not a denial that non-Christians can observe their world and gain all sorts of knowledge about it, often better than Christians. But their God-suppressing mindset leads them to distort their interpretation of what they see in varying degrees, especially when they are aware that an issue involves the existence of God and His demand that they submit to Him. They invent theories with the intent to exclude God, like naturalistic evolution; and then in their isolated focus on that theory, they pretend that they are doing religiously neutral scientific investigation." Michael H. Warren, Intelligent Design leaders promote a naturalistic epistemology, 20151124151336.pdf, 113-120, p. 119. "Article XX: We further affirm that in some cases extrabiblical data have value for clarifying what Scripture teaches, and for prompting correction of faulty interpretations. We deny that extrabiblical views ever disprove the teaching of Scripture or hold priority over it." -- J. I. Packer, Chicago Statement on Biblical Hermeneutics, 20160104143017.pdf, p. 4. "Article XXI: We affirm the harmony of special with general revelation and therefore of biblical teaching with the facts of nature. We deny that any genuine scientific facts are inconsistent with the true meaning of any passage of Scrip-ture." -- J. I. Packer, Chicago Statement on Biblical Hermeneutics, 20160104143017.pdf, p. 4. "Since all facts cohere, the truth about them must be coherent also; and since God, the author of all Scripture, is also the Lord of all facts, there can in principle be no contradiction between a right understanding of what Scripture says and a right account of any reality or event in the created order. Any appearance of contradiction here. would argue misunderstanding or inadequate knowledge, either of what Scripture really affirms or of what the extra-biblical facts really are. Thus it would be a summons to reassessment and further scholarly inquiry." -- J. I. Packer, Chicago Statement on Biblical Hermeneutics, 20160104143017.pdf, p. 7. "Here’s an experiment you can do anywhere. Imagine that you are standing in an open field. In this field you find the remains of a house that stood long ago. Your job is to come up with the reason that this house was there, describe who lived there, and explain why they left. After making your best guess, what if you then found eyewitness accounts from those who lived there—accounts that showed your guess to be wildly inaccurate? Would you then reject those accounts in favor of your guess? Although this thought experiment might seem frivolous, the point is important. When looking for the truth about the unrepeatable past, the best approach is to first seek out eyewitness accounts of those who actually experienced the history. When people look to nature to reveal truth, they are falling into the same speculation trap as in describing the house in the field. No matter how imaginative or intelligent they are, they can never know exactly what happened in history without trustworthy eyewitness accounts. Those who promote nature as a missing aspect of God’s revelation (the so-called “67th book of the Bible”) need to understand two crucial fallacies with this idea: first, nature is cursed; second, our observations of nature are not independent from our presuppositions. When we examine these problems, we see that nature should never be put on the same level as the Bible." July 4, 2008. [https://answersingenesis.org/the-word-of-god/nature-67th-book-of-bible] accessed 20160417. "Christians [ought not] be surprised if God has made the world in such a way it is possible to see it etsi deus non daretur--as if he were not there. He calls for faith, and the requirement of faith implies the possibility that rational men will also be able to live without faith and to interpret their existence without God. That is not to say that the universe is in an ultimate sense ambiguous. As Romans 1 says so clearly, properly interpreted the world in itself speaks of its Maker. Yet that the evidence should yield to ambiguous partial interpretations . . . by a consensus of secular thinkers--is not at all surprising." Ref-1417, p. 104.


natural - revelation - limits : science - limits
natural law : unbelievers - natural law
natural law - and unbelievers : unbelievers - natural law
natural laws : science - natural law superintended
natural laws - superintended : science - natural law superintended
natural man : natural man - foolish to
natural man - foolish to : Mat. 13:11-13; John 3:3-6; John 8:43; Rom. 8:5; 1Cor. 1:18; 1Cor. 1:23; 1Cor. 2:14; 2Cor. 3:16; Jas. 3:15

✪ the "natural ψυκικος man" of 1Cor. 2:14 responds to that which is "sensual" ψυκικη of Jas. 3:15.


natural revelation : law - found on heart
natural revelation - conscience : law - found on heart
natural selection : evolution - natural selection ; evolution - survival of the fittest
natural selection - evolution : evolution - natural selection ; evolution - survival of the fittest
naturalism : naturalism - rationalism - Hume ; naturalism - rationalism assumed
naturalism - rationalism - Hume :

"Let me give you one example of the kind of rational explanation that leads to irrationalism in a critique from David Hume. Hume had two tests to validate any kind of religious or metaphysical system. Remember it’s on the basis of David Hume that most modern liberals reject any statement of validity to the Scriptures. They all try to argue from this position of Hume’s. Hume said: If we take in our hand any volume of divinity,” that would be the Bible, “or school of metaphysics,” that’s any philosophy, “for instance, let us ask first, does it contain any abstract reasoning concerning quantity or number.” In other words, to validate it you have to be able to quantify it or represent it in a mathematical formula, and validate it through mathematical formula. “No,” he says. “Does it contain any experimental reasoning,” that is, a scientific method of hypothesis, theory, testing, validation, law and developing a scientific law, he says, “Does it contain any experimental reasoning concerning matter of fact and existence? No. Well then commit it to the flames for it can contain nothing but sophistry and illusion.” That’s his test, two-fold test; it’s either got to be mathematically quantifiable or scientifically verifiable. Now let’s ask a question. This is Hume’s two-fold critique to determine truth. First of all, can it be represented and validated mathematically? No it can’t. Can it be demonstrated and verified scientifically? No it can’t. So we’ll throw away David Hume because his own system of validation cannot be supported on its own basis. That’s the irrationality where pure rationalism, autonomous rationalism, ultimately leads mankind." Ref-1368, pp. 6.73-74.


naturalism - rationalism assumed :

"From a theistic point of view, we’d expect that our cognitive faculties would be (for the most part, and given certain qualifications and caveats) reliable. God has created us in his image, and an important part of our image bearing is our resembling him in being able to form true beliefs and achieve knowledge. But from a naturalist point of view the thought that our cognitive faculties are reliable (produce a preponderance of true beliefs) would be at best a naïve hope. The naturalist can be reasonably sure that the neurophysiology underlying belief formation is adaptive, but nothing follows about the truth of the beliefs depending on that neurophysiology. In fact he’d have to hold that it is unlikely, given unguided evolution, that our cognitive faculties are reliable. It’s as likely, given unguided evolution, that we live in a sort of dream world as that we actually know something about ourselves and our world. If this is so, the naturalist has a defeater for the natural assumption that his cognitive faculties are reliable—a reason for rejecting that belief, for no longer holding it. (Example of a defeater: suppose someone once told me that you were born in Michigan and I believed her; but now I ask you, and you tell me you were born in Brazil. That gives me a defeater for my belief that you were born in Michigan.) And if he has a defeater for that belief, he also has a defeater for any belief that is a product of his cognitive faculties. But of course that would be all of his beliefs—including naturalism itself. So the naturalist has a defeater for naturalism; natural-ism, therefore, is self-defeating and cannot be rationally believed." -- Alvin Plantinga, The Dawkins Confusion, a review of Richard Dawkins’ The God Delusion, [http://www.christianitytoday.com/bc/2007/002/1.21.html].


nature : nature - against ; praise - from nature; sin - all ; worshiped - creature over Creator ; Ps. 65:9-13
nature - against : Rom. 1:26-27

"When man forsakes the Author of nature, he inevitably forsakes the order of nature." John MacArthur, God's Word on Homosexuality: The Truth about Sin and the Reality of Forgiveness, Ref-0164, Vol. 19 No. 2 Fall 2008, 153:174, p. 167.


nature - praises God : praise - from nature
nature - sin : sin - all
nature - worshiped : worshiped - creature over Creator
naturopathy? : 2K. 20:7
Nave's Topical Bible : Ref-0087
Nave's Topical Bible - Nave, Orville J. Nave's Topical Bible : Ref-0087
Nave, Nave’s Topics : Ref-1053
Nave, Nave’s Topics - Cross-0124 : Ref-1053
Nave, Nave’s Topics - Cross-0124 - Nave’s Topics, Nave : Ref-1053
Nave, Nave’s Topics - Nave’s Topics, Nave : Ref-1053
Nave, Orville J. Nave's Topical Bible : Ref-0087
Nave, Orville J. Nave's Topical Bible - Nave's Topical Bible : Ref-0087
Nave’s Topics, Nave : Ref-1053
Nave’s Topics, Nave - Cross-0124 - Nave, Nave’s Topics : Ref-1053
Nave’s Topics, Nave - Nave, Nave’s Topics : Ref-1053
navy : Ref-1559
navy - England : Ref-1559
navy - England - submarine : Ref-1559
Nazarene : Nazarene - Jesus to be
Nazarene - Jesus to be : Isa. 11:1; Mat. 2:23

"a Branch netser shall grow" Isa. 11:1 "‘He shall be called a Nazarene’, quoted in Matthew 2:23 as ‘what was spoken by the prophets’, stand in that form in no known prophetical book. It has been suggested that there may be an allusion to Isaiah 11:1, where the expected son of David is described as a ‘branch’ to grow out of the roots of Jesse, as though Heb. neser (‘branch’) were to be read as nosri (‘Nazarine’). (This device, by which it is suggested that one word be replaced by another having the same consonants but a different pattern of vowels, is familiar in the rabbinical writings: ‘Read not X but Y.’)" Ref-0073, p. 52. "[The term Nazarene] looks at the Old Testament prophecies of reproach such as Psalm 22:6-9 and Isaiah 53 as being summed up in the title Nazarene. ‘To be called a Nazarene was to be spoken of as dispicable.’ [Morison, A Practical Commentary, p. 25] Matthew is pointing to those prophecies in the Old Testament which portray the Messiah as rejected and despised and claiming their fulfillment in the fact that Jesus is reared at Nazareth." Ref-0143, p. 57. "But what theme is Matthew summarizing by calling Jesus a Nazarene [Mat. 2:19-23]? He is using "Nazarene" as a term of derision and is summarizing the Old Testament teaching that the Messiah was to be despised. That "Nazarene" was itself a disparaging term in the first century is evident from Nathanael's reaction to hearing of a Messiah from Nazareth, objecting "Can anything good come out of Nazareth? (see also John 7:41-42,52). Moreover the only other place Matthew uses "Nazarene," it is used in a derogatory way (Matt 26:72). Thus, according to Matthew, the prophets taught that Messiah would be despised." Ref-1272, p. 110.


Nazarenes : Nazarenes - cursed by prayer
Nazarenes - Bar Cochba persecuted : Nazarenes - cursed by prayer
Nazarenes - cursed by prayer : John 9:22; John 12:42; John 16:2

"In the post-destruction decade, the Pharisees, under the leadership of Yohanan ben Zakkai, reorganized Judaism along Pharisaic lines at Yavneh (Greek: Jamnia). One of their many decisions was the introduction into the Amidah prayer. . . of an additional petition. . . which was basically a curse pronounced on the Nazarenes and ‘heretics.’ That innovation made it impossible for Jewish believers to continue participating in synagogue worship. . . . The Nazarenes could not support Bar Cochba's rebellion in A.D. 132-135 due to Rabbi Akiba's advocacy of him as the Messiah. Although the sources are scanty, it appears that this pseudo-messiah strongly persecuted the Nazarenes, which, in addition to their earlier expulsion from the synagogue, effectively led to their final rejection even from the Jewish community." William C. Varner, "Do We Need Messianic Synagogues?", Ref-0164, 14/1 (2003):47-62(59). Varner refers to Jacob Jocz, The Jewish People and Jesus Christ (Grand Rapids, MI: Baker, 1979) 51-57,71. "Sometime in the first century the wording of the twelfth petition of the Jewish daily prayer (the Shemoneh ʿEsreh) was altered to include a condemnation of Jewish Christians. Thus the difference in working between the common version and that of the Cairo genizah (the Palestinian version): Babylonian Version: “And for informers let there be no hope; and let all who do wickedness quickly perish; and let them all be speedily destroyed; and uproot and crush and hurl down and humble the insolent, speedily in our days. Blessed art though, Lord, who curshest enemies and humblest the insolent.” Palestinian Version: “And for apostates let there be no hope; and may the insolent kingdom be quickly uprooted, in our days. And may the Nazarenes and the heretics perish quickly; and may they be erased from the Book of Life; and may they not be inscribed with the righteous. Blessed art thou, Lord, who humblest the insolent.” The word translated “Nazarenes” is the modern Hebrew word (Naṣorim) for Jewish Christians; the word translated “heretics” (minim) is a broader term for heretics in general. The wording from the Cairo version, usually assumed to come from the end of the first century, calls to mind John 9:22; 12:42; and 16:2, which speak of exclusion of Jesus’ followers from the synagogue (in contrast to persecution in the synagogues [Mark 13:9; Luke 12:11])." Ref-1200, pp. 366-367.


Nazareth : Nazareth - out of
Nazareth - out of : Isa. 9:1-2; Mic. 5:2; John 1:46; John 7:41
Nazareth Inscription : archaeology - Nazareth Inscription
Nazareth Inscription - archaeology : archaeology - Nazareth Inscription
Nazirite : John the Baptist - Nazirite; Nazirite - can't bury dead ; Nazirite - dead body unclean ; Nazirite - from womb; Nazirite - hair not cut; Nazirite - Jesus not; Nazirite - transgression on own head; Nazirite - vow - voluntary; Nazirite - woman; Samson - Nazirite ; wine - Nazirite - prohibited
Nazirite - can't bury dead : Num. 6:6-9; Mat. 8:22; Luke 9:60

✪ A Nazirite ("separated" or "consecrated") also refused to touch or go near a dead body because this would make him ceremonially unclean. The Nazirite could not even help to bury his own relatives.


Nazirite - dead body unclean : Num. 6:6-9; Jdg. 14:9; Jdg. 15:15

"If, in accord with the first view, one understands Samson as bound by all the regulations listed in Numbers 6, then the shaving of his hair may have been the last in a series of violations of the Nazirite rules. He had touched the honey from the lion’s carcass, attended a wedding banquet, touched the jawbone of a dead donkey, and killed a lion and several Philistines. If one assumes that the Nazirite regulation about corpses applied to animals as well as humans, that Samson drank wine at the wedding, and that his battle exploits placed him in the situation envisioned in Numbers 6:9, then he had violated all but one of the Nazirite rules prior to his encounter with Delilah. When his hair was shaved, this was the straw that broke the camel’s back." Robert B. Chisholm Jr., Identity Crisis: Assessing Samson’s Birth and Career Ref-0200, Vol. 166 No. 662 April-June 2009, 147:162, p. 159.


Nazirite - from womb : Jdg. 13:5
Nazirite - hair not cut : 1S. 1:11; Jdg. 13:5; Jdg. 13:7; Jdg. 16:17-20
Nazirite - Jesus not : Mat. 11:19
Nazirite - John the Baptist : John the Baptist - Nazirite
Nazirite - no wine : wine - Nazirite - prohibited
Nazirite - Samson : Samson - Nazirite
Nazirite - transgression on own head : Num. 6:7; Jdg. 16:20
Nazirite - vow - voluntary : Num. 6:2-21
Nazirite - woman : Num. 6:2
Nazirite vow : Paul - Nazirite vow
Nazirite vow - Paul's : Paul - Nazirite vow

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