There were many of this name in the Bible. The first we meet with is the faithful prophet in the days of David, 2 Sam. x2: The name signifies who gives. (See also 2 Sam. x2: 14.) Another Nathan is recorded, 2 Sam. 23. 36; another, 1 Kings, 4: 5; another, Ezra 8. 16.
a prophet of the Lord, who appeared in Israel in the time of King David, and had a great share in the confidence of this prince. His country is unknown, as also the time in which he began to prophesy. The first time we find him mentioned, is when David designed to build the temple, 2Sa 7:3, &c. We find him mentioned again in the affair of David and Bathsheba, when he faithfully reproved the king for his wicked conduct, 2Sa 12:1-14. And when Adonijah began to take upon him the state, and to assume the dignity of a sovereign, and to form a party in opposition to his brother Solomon, Nathan repaired to Bathsheba, and sent her immediately to the king with instructions what to say and while she was yet discoursing with the king, Nathan came in, reminded David of his promise, that Solomon should be his successor, and procured Solomon to be immediately anointed king of Israel.
Nathan (given), a prophet of the time of David. When that monarch conceived the idea of building a temple to Jehovah, the design and motives seemed to Nathan so good that he ventured to approve of it without the Divine authority, but the night following he received the Divine command, which prevented the king from executing this great work (2Sa 7:2, sq.; 1 Chronicles 17). Nathan does not again appear in the sacred history till he comes forward in the name of the Lord to reprove David, and to denounce dire punishment for his frightful crime in the matter of Uriah and Bathsheba. This he does by exciting the king’s indignation, and leading him to condemn himself, by reciting to him the very striking parable of the traveler and the lamb. Then, changing the voice of a suppliant for that of a judge and a commissioned prophet, he exclaims, ’Thou art the man!’ and proceeds to announce the evils which were to embitter the remainder of his reign (2Sa 12:1, sq.; comp. Psalms 51). The lamentations of the repentant king drew forth some mitigation of punishment; but the troubled history of the remainder of his reign shows how completely God’s righteous doom was fulfilled. The child conceived in adultery died; but when Bathsheba’s second son was born, the prophet gave him the name of Jedidiah (beloved of Jehovah), although he is better known by that of Solomon (2Sa 12:24-25). He recognized in this young prince the successor of David; and it was in a great measure through his interposition that the design of Adonijah to seize the crown was unsuccessful (1Ki 1:8, sq.). Nathan probably died soon after the accession of Solomon, for his name does not again historically occur. It is generally supposed that Solomon was brought up under his care. His sons occupied high places in this king’s court (1Ki 4:5). He assisted David by his counsels when he reorganized the public worship (2Ch 29:25); and he composed annals of the times in which he lived (1Ch 29:29; 2Ch 9:29); but these have not been preserved to us. In Zechariah (Zec 12:12) the name of Nathan occurs as representing the great family of the prophets.
1. A Hebrew prophet, Zec 12:12 ; a friend and counselor of David. He approved the king’s purpose of building a temple to the lord, but by divine direction transferred this accomplishment to Solomon, 2Sa 7:1-17 . By a fine parable, pointedly applied, he convicted David of his guilt in respect to Uriah and Bathsheba, 2Sa 12:1-31 Psa 51:1-19 ; and his bold fidelity here seems to have been appreciated by David, see NATHAN 2, and is worthy of everlasting remembrance. Solomon was probably educated under his care, 2Sa 12:25 ; and was effectually aided by him in his peaceful succession to the throne, 1Ki 1.1-53. He wrote some memorials, long since lost, of both David and Solomon, 1Ch 29:29 2Ch 9:29 . How long he lived under the reign of Solomon is unknown; but two of his sons were high officers at court, 1Ki 4:5 .\par 2. A son of David, by Bathsheba, 1Ch 3:5 14:4; an ancestor of Christ, Luk 3:21 . See GENEALOGY.\par
Na’than. (a giver).
1. An eminent Hebrew , in the reigns of David and Solomon. (B.C. 1015). He first appears in the consultation with David, about the building of the Temple. 2Sa 7:2-3; 2Sa 7:17. He next comes forward as the reprover of David for the sin with Bathsheba; and his famous apologue on the rich man and the ewe lamb, which is the only direct example of his prophetic power, shows it to have been of a very high order. 2Sa 12:1-12.
2. A son of David; one of the four who were borne to him, by Bathsheba. 1Ch 3:5. Compare 1Ch 14:4 and 2Sa 5:14.
3. Son, or brother, of one of the members of David’s guard. 2Sa 23:36; 1Ch 11:38.
4. One of the head men, who returned from Babylon with Ezra, on his second expedition. Ezr 8:16 1Es 8:44. It is not impossible that he may be the same with the "son of Bani." Ezr 10:39.
("given by God".)
1. The prophet who gave David God’s assurance of the perpetuity of his seed and throne (notwithstanding temporary chastening for iniquity). God by Nathan commended David’s desire to build the temple, but reserved the accomplishment for his son Solomon, the type of Him who should build the true temple (2 Samuel 7; 1 Chronicles 17). Nathan speaking first of himself had said, "do all that is in thine heart" (compare 1Ki 8:18). God sometimes grants His children’s requests in a form real, but not as they had proposed. His glory proves in the end to be their truest good, though their wishes for the time be crossed. Nathan convicted David of his sin in the case of Uriah by the beautiful parable of the poor man’s lamb (2Sa 12:1-15; 2Sa 12:25; Psalm 51).
Nathan conveyed Jehovah’s command to David, to name Solomon" Jedidiah," not as a mere appellation, but an assurance that Jehovah loved him. Nathan was younger than David, as he wrote with Ahijah the Shilonite and Iddo the seer" the acts of Solomon first and last" (2Ch 9:29). To Nathan David refers as having forbidden his building the temple on account of his having had "great wars" (2Ch 22:1-10; 2Ch 28:2). Nathan secured the succession of Solomon by advising Bathsheba to remind David of his promise (1Ch 22:9, etc.), and to inform him of Adonijah’s plot, and by himself venturing into the king’s presence to follow up Bathsheba’s statement. Nathan by David’s direction with Zadok the priest brought Solomon to Gihon on the king’s own mule, and anointed him king (1Ki 1:10-38).
"Azariah son of Nathan was over the officers, and Zabud son of Nathan was the king’s friend" under Solomon (1Ki 4:5; 1Ch 27:33; 2Sa 15:37). A similarity between the apologue style of Solomon in Ecc 9:14-16 and Nathan’s in 2Sa 12:1-4 may be due to Nathan’s influence. Nathan along with Gad wrote "the acts of David first and last" (1Ch 29:29). Nathan is designated by the later and higher title "the prophet," but" Gad and Samuel the seer" (compare 1Sa 9:9). His histories were doubtless among the materials from which the books of Samuel, Kings, and Chronicles were compiled. His grave is shown at Halhul near Hebron.
2. Son of David and Bathsheba (1Ch 3:5; 1Ch 14:4; 2Sa 5:14). Luke traces Christ’s genealogy to David through Nathan (2Sa 3:31); as Matthew gives the succession to the throne, so Luke the parentage of Joseph, Jeconiah’s line having failed as he died childless.
3. Father of Igal, one of David’s heroes, of Zobah, 2Sa 23:36, but in 1Ch 11:38 "Joel, brother of Nathan" Kennicott prefers "brother."
4. A head man who returned with Ezra on his second expedition, and whom Ezra despatched from his encampment at the river Ahava to the Jews at Casiphia, to get Levites and Nethinim for the temple (Ezr 8:16). Perhaps the same as the son of Bani who gave up his foreign wife (Ezr 10:39).
5. Son of Attai of Judah (1Ch 2:36).
Nathan (nâ’than), given. 1. A distinguished prophet of Judæa, in the reigns of David and Solomon. 2Sa 7:2. Nathan was to tell David that he could not build the temple, and to point out David’s sin against Uriah, which he conveyed under the striking allegory of the rich man and the ewe-lamb. Nathan was one of David’s biographers, 1Ch 29:29, and also Solomon’s. 2Ch 9:29. 2. One of the sons of David by Bathsheba. 1Ch 3:5. 3. Father of one of David’s warriors. 2Sa 23:36. 4. One of the chief men who returned to Jerusalem with Ezra. Ezr 8:16. 5. A descend* ant of Caleb. 1Ch 2:36.
[Na’than]
1. Son of David and Bathsheba. 2Sa 5:14; 1Ch 3:5; 1Ch 14:4; Luk 3:31.
2. The prophet, who held an influential position during the reigns of David and Solomon. He is first mentioned when David had in his heart to build a house to Jehovah. Nathan at first encouraged the proposition, but afterwards had a special message from God to direct David otherwise. It was Nathan who had to condemn David’s conduct with respect to Bathsheba and her husband; he delicately brought the sin home to his conscience by means of a suited parable. He also took a prominent part in securing the throne for Solomon, 2Sa 7:2-17; 2Sa 12:1-25; 1Ki 1:8-45; 1Ch 17:1-15; 2Ch 29:25; Psa 51: title. He wrote a ’book’ containing the Acts of David the king and of Solomon, which does not form a part of scripture. 1Ch 29:29; 2Ch 9:29.
3. Man of Zobah, father of Igal. 2Sa 23:36.
4. Father of Azariah and Zabud. 1Ki 4:5.
5. Son of Attai, and father of Zabad. 1Ch 2:36.
6. Brother of Joel, one of David’s mighty men. 1Ch 11:38.
7. One who returned from exile. Ezr 8:16.
8. One who had married a strange wife. Ezr 10:39.
9. A chief man in Israel, whose family will mourn apart. Zec 12:12. Perhaps a reference to the family of No. 2.
NATHAN.—A son of king David, named in our Lord’s genealogy, Luk 3:31.
By: Wilhelm Bacher, A. S. Waldstein
Palestinian tanna of the third generation (2d cent.); son of a Babylonian exilarch. For some unknown reason he left Babylonia and his bright prospects there for Palestine, where he was made chief of the school at Usha (Hor. 13b; Grätz, "Gesch." iv. 185). Later he was entrusted by the patriarch R. Simon b. Gamaliel III. to secure a reconciliation with R. Hananiah of Babylon, who had declared himself independent of the Sanhedrin of Judea and had established one in Babylon—a mission which Nathan, in company with R. Isaac, successfully executed (Grätz, l.c. pp. 188 et seq.). According to Halevy (in "Dorot ha-Rishonim," p. 185), however, both Nathan and Isaac were still residents of Babylon.
Soon afterward dissensions occurred between Nathan and R. Meïr, on the one side, and the president, R. Simon, on the other, owing to an attempt by the latter to abolish the equality hitherto existing among all members of the school, by restricting the tokens of esteem shown by the community to other members of the school lower in distinction than the president. Nathan and Meïr conspired to depose Simon and to usurp his authority themselves; but the plot came to his knowledge, and he caused the conspirators to be expelled from the school. The two knew, however, how to make their absence felt. They sent in slips on which were written puzzling halakic questions; so that a member of the school once exclaimed: "We are inside, and the learning is outside!" Both Nathan and Meïr were ultimately readmitted on condition that the name of neither should thenceforth be mentioned in connection with his halakic decisions, but that a pseudonym should be used instead. In the case of Nathan this pseudonym was "some say"; in that of Meïr, "others say" (Hor. 13b).
Nathan was a high Talmudic authority. Numerous halakic decisions and haggadic sayings of his are recorded. To him is attributed also the authorship of the treatise entitled "Abot de-Rabbi Natan," a kind of tosefta to the Pirḳe Abot. He is said also to have been the author of the baraita "Mem Ṭet Middot," no longer extant, on Haggadah and mathematics (Frankel, "Darke ha-Mishnah," p. 191, Leipsic, 1859).
Nathan's chief opponent in halakic decisions was the patriarch R. Judah I., whom, however, he issaid to have assisted in the collaboration of the Mishnah (B. M. 86a, and Rashi ad loc.) and who held him in high esteem (B. B. 131a).
Bibliography:
Grätz, Gesch. ed. Leipsic, 1893, iv. 173, 185, 187;
Heilprin, Seder ha-Dorot, ii. 290, Warsaw, 1882;
Halevy, Dorot ha-Rishonim, ii. 97, 185, Frankfort-on-the-Main, 1901;
Abot de-Rabbi Natan, ed. Schechter, Vienna, 1887;
the article Abot de-Rabbi Natan and the bibliography there given.
NATHAN.—1. Third son of David by Bath-sheba (2Sa 5:14, but note 2Sa 12:24). In Zec 12:12 the Nathan who is recognized as head of a house is probably David’s son. In Luk 3:31 the genealogy of Jesus is traced through Nathan to David. 2. The prophet, a confidential adviser of David. The king desired to build the Temple, and Nathan at first agreed, but later received a revelation forbidding the enterprise (2Sa 7:1-29). The next appearance of Nathan is in connexion with the parable of the ewe lamb, by which David was self-convicted of his sin with Bath-sheba (2Sa 12:1-15). Later, in token that an atonement has been made, he adds to Solomon’s name the significant title Jedidiah (‘beloved of Jah’). The third service was rendered alike to David and to Solomon. Adonijab had planned a coup by which to grasp the sceptre, now falling from the hands of his aged father. It was Nathan’s watchfulness that discovered the plot, and his ingenuity that saved the kingdom for Solomon (1Ki 1:1-53). It was fitting that a Life of David should come from this friendly hand (1Ch 29:29). His service to Solomon was recognized by the king, who appointed his sons, Azariab and Zabud, to important offices (1Ki 4:5). 3. Father of Igal, one of David’s heroes (2Sa 23:36). The text of 1Ch 11:38 reads, ‘Joel brother of Nathan.’ 4. One of the cbief men who returned with Ezra (Ezr 8:15, 1Es 8:44). 5. One of the Bani family, who had taken strange wives (Ezr 10:39); called in 1Es 9:34 Nathanias. 6. A Judahite (1Ch 2:36).
J. H. Stevenson.
Nathan (God-given), the name of several Israelites mentioned in the Old Testament.(1) Nathan, successor of Samuel and prophet in the times of David and SolomonNo indication is given as to his origin, and he appears in the narrative for the first time when David is contemplating the erection of a house to the Lord (2 Samuel 7). He assures the monarch of the Lord’s support and of the divinely ordained establishment of his kingdom for all time, but dissuades him from the idea of building the proposed temple, stating that this honour was reserved for his son and successor (2 Samuel 7:13; 1 Chronicles 17:1-15). Nathan appears later to reproach David in the name of the Lord for his crime of adultery and murder narrated in II Kings, Xi, and, after skilfully proposing the allegory of the poor man’s little ewe lamb, surprises the king with the words: "Thou art the man". He then declares the anger of the Lord and the punishments that are to fall upon David, although in view of the latter’s repentance his sin is pronounced forgiven, for his crimes had given occasion to the enemies of the Lord to blaspheme (2 Samuel 12:1-15). The prophet next appears on the scene when it is question of securing to Solomon the succession to the throne of his father. Adonias, abetted by Joab and the high priest Abiathar, made an attempt to have himself proclaimed king. The plan was frustrated by Nathan who, first through Bethsabee and later in a personal interview, informed David as to the doings of Adonias, and persuaded the aged monarch to confirm his promise in favour of Solomon and have him proclaimed king at the fountain of Gihon (1 Kings 1:8-45). In this instance Nathan served the interests of the country as well as those of David and Solomon by averting a civil war. He is credited by the Chronicler with having written a part of the history of David , together with Samuel the seer and Gad the seer (1 Chronicles 29:29; 2 Chronicles 29:25). The time of Nathan’s death is not given, but his name is mentioned in Ecclus., xlvii, 1.(2) Nathan, son of David and Bethsabee (2 Samuel 5:14; 1 Chronicles 3:5, 14:4)The name Nathan augmented by the theophorous prefix or suffix is borne by other members of the family of David. Thus one of his brothers was Nathanael (1 Chronicles 2:14), and one of his nephews, Jonathan (2 Samuel 21:21).(3) Nathan, father of Azarias and Zabud, important functionaries of the court of Solomon (1 Kings 4:5)By some scholars he is identified with Nathan the prophet (1), and by others with Nathan the son of David (2). Both opinions are merely conjectural. His son Zabud is designated as "priest", this being an indication, among many others, that the functions of the priesthood were not at that period exercised exclusively by the descendants of Aaron.(4) Nathan, son of Ethei and father of Zabad (1 Chronicles 2:36), of the tribe of Juda and of the branch of CalebHis grandfather Jeraa was an Egyptian slave to whom Sesan gave one of his daughters in marriage (1 Chronicles 2:34-35).(5) Nathan, one of the prominent Jews of the time of the CaptivityChosen by Esdras together with several others to find levites for the temple service when the Jews were camped on the banks of the Ahava preparing to return to Palestine (Ezra 8:16).(6) Nathan, one of the sons of Bani mentioned in I Esdras 10:39He was among those who, at the command of Esdras, put away the foreign wives they had married.-----------------------------------JAMES F. DRISCOLL Transcribed by Sean Hyland The Catholic Encyclopedia, Volume XCopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
1. Nathan and David’s Temple-Plans:
The two parallel narratives, 2 Sam 7:1-17 = 1Ch 17:1-15, of which the former is the original, relate how David confided to Nathan his intention to build a house for Yahweh’s ark. Nathan at first blesses the project, but that same night is given a Divine message, and returns to tell the king that instead of David building a house for
The word “seed” in 2Sa 7:12 is collective and so throughout the passage, so that the prophecy does not refer to any individual, but, like Deu 17:14-20; Deu 18:15-22, belongs to the group of generic prophecies. Nor is it Messianic, for 2Sa 7:14 could not be reconciled with the sinlessness of Jesus. The message is rather a promise of the ever-merciful providence of God in dealing with David’s family. (See, however, C.A. Briggs, Messianic Prophecy, 126 ff.) Budde, who says that the section belongs to the 7th century and is certainly pre-exilic in the leading thought of the passage, sees in the prophecy something of the idealism of Amos and Hosea, for the prophet teaches that
2. Nathan and David’s Sin:
2 Sam 12:1-25 narrates Nathan’s rebuke of David for his adultery, and for causing the death of Uriah; and then comes an account of the death of Bathsheba’s child. In 2Sa 12:1-15, we have Nathan’s parable of the rich man and the poor man’s ewe lamb, and the application of it to David’s conduct. But several difficulties arise when we ask exactly what Nathan’s message to David was: 2Sa 12:13 f represent the prophet as saying that God has forgiven David but that the child will die, while 2Sa 12:10-12 speak of a heavy punishment that is to come upon David and his family, and 2Sa 12:16 does not show any indication of a prophecy as to the child’s death. Commentators regard 2Sa 12:1-15 as later in origin than 2 Sam 11; 12 in the main, and hold 2Sa 12:10-12 to be still later than the rest of 2Sa 12:1-15. Budde omits 2Sa 12:9, 2Sa 12:10, 2Sa 12:11, 2Sa 12:12, but regards even the rest of the story as interrupting the connection between 2Sa 11:27 and 2Sa 12:15, and therefore of later date.
3. Nathan and Solomon’s Accession:
1 Kings 1 is a part of “one of the best pieces of Hebrew narrative in our possession” (H.P. Smith, Old Testament History, 153, note 2). It narrates the part that Nathan played in the events that led to Solomon’s accession. David was getting old and feeble, and the succession had not been settled. When Adonijah, who was probably the eldest son living, gave a banquet to some of his father’s state officials, Nathan, who was one of those that had not been invited, incited Bathsheba, Solomon’s mother, to remind David of his promise to her that Solomon should succeed to the throne. This she did, and in the middle of her audience with David, Nathan appears with the news of Adonijah’s feast and proclamation as king. Solomon is then anointed king by David’s command, Nathan being one of his chief supporters. It has been suggested that it is only Nathan who interprets Adonijah’s feast as a claim to the throne, but this contradicts 1Ki 1:5. Yet, whereas in the two sections treated above Nathan is the prophet of
1Ki 4:5 mentions a Nathan as father of Azariah and Zabud, two of the chief officers of Solomon. He is probably the prophet.
1Ch 29:29; 2Ch 9:29 refer to “the words” or rather “the acts of Nathan the prophet” as well as those of Samuel and Gad. “There can be no doubt that these are nothing more than references to the narratives in which Samuel, Nathan and Gad are mentioned in our Books of Samuel” (Curtis on 1Ch 29:29). In 2Ch 29:25, sanction is claimed for Levitical temple-music as being commanded by God through Nathan and Gad.
Curtis (on 1Ch 29:29) observes that Nathan is always called
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 (2Sa 5:14; Zec 12:12; Luk 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 (2Sa 7:1-17). God allowed the temple to be built, though by David’s son, not by David himself (2Sa 7:12-13; 1Ch 28:3; 1Ch 28:6).
Nathan was again God’s spokesman when he announced God’s judgment on David because of his sin with Bathsheba (2Sa 12:1-15). Nathan seems also to have been the person through whom God revealed that Solomon would be David’s successor as king (2Sa 12:24-25; 1Ch 28:5-6; 1Ki 1:17). Significantly, Nathan came to the defence of Solomon when Adonijah challenged him (1Ki 1:11-14; 1Ki 1:22-24; 1Ki 1:32-34). Like many prophets, Nathan was a court historian (1Ch 29:29; 2Ch 9:29; 2Ch 29:25).