Literature.— Hastings' DB iii. 477 ; Stanley, SP 357 ; Thom- son, Land and Book, 445 ; Tristram, Land of Israel, 127 ; Buhl, GAP 217; Gu6rin, Galilee, i. 115 f.; Neubauer, Geog. du Talm. 188; Sanday, Sacred Sites of the Gospels, 24, 101; Baedeker-^ Socin, Pal. 346 ; Murray, Ha'ndbook for S. and P. 349.
A. W. Cooke. NAKEDNESS {yvfivoTTji). — Oriental dress is gener- ally a draping of the figure in one or more con- tinuous gowns or cloaks. The clothing may be drawn to the body by the waist-band or sash, but the tendency is to avoid as far as possible any exact sliaping and rigid fastening of the costume, as such close adaptation to the figure is considered both immodest and undeeorative, and in a warm climate would cause friction and perspiration (Ezk 4418) With Orientals, to a greater extent than in the West, out-door dress carries a meaning of in- vestiture and embellishment, with a consciousness of self-appreciation and an expectation of com- ment. This is partly because in the daytime, in the retirement of the family, they undress more than is customary in the West. In the OT, the gar-
NAME
NAME
217
ments that were continually put on and off, as one went out and returned to tlie house, were called suits of apparel or exchange (Jg 17^", Is S'-*'^). The cotton or linen gown \\orn heneath these is tlie permanent under- garment, and any one wearing only this is conventionally said to be naked or unclothed. In this loose costume — a long robe reaching to tlie feet — members of tlie family, both male and female, attend to their active household duties, or enjoy the passive luxury of the unoccu- pied hour. It is, however, unbecoming to receive visitors in suchiindress, and hence the impropriety of entering without due announcement ami i)er- mission received, or of looking down from the flat roof of the house into a neighbours enclosure. The linen cloth mentioned in Mk 14*^-^- was a substitute for the ordinary under-garment. The solitary fisherman wlien diving from the side of the Lake of Galilee after his cast-net usually divests himself of all clothing. The same is fre- quently done in summer weatlier when tisliermen haul the drag-net into the boat (Jn 21"), or a loin- cloth is worn, as in the case of the tanner and potter at their work.
Nakedness tlius means : (1) the state of undress permitted in Oriental family life, and preferred as an adaptation to the climate ; (2) insufficiency, amounting sometimes to complete want, of cloth- ing, involving tiiscomfort and suffering in the case of the poor and destitute (Mt 25^, Ro 8=*^, 2 Co 11-''); (3) tlie nudity connected with immodest beiiaviour (Ex 20-"), or inflicted as a humili.ation on prisoners of war (Is 20^) ; and (4) in a meta- phorical sense, unnatural and shameless disloyalty to God (Ezk 23-9, Rev 3'«). G. M. Mackie. "
NAME {ovo/xa). — 1. In the Gospels the word is frequently used in the ordinary sense of a dis- tinctive appellation or title, and especially to denote personal proper names {e.g. Mt 10^, Mk 5^^, Lk P- -', Jn 1''). See following article.
2. Rarely it is found in the sense of ' reputation,' 'fame,' 'glory' — the result of a person's name being on every tongue. So it is said of Jesus, ' His name was spread abroad ' (Mk 6^^ ; of. 'a name which is above every name,' Pli 2").
3. But especially 6vo/ui.a is used, like Heb. ap, not as a mere external designation, or distinguishing label attached to an individual, but with the suggestion of its significance as characteristic of personality. Hence the importance attached, just as in the OT, to tlie choosing of a name (Mt 1-', Lk 113.31.63). hence also (cf. Gn 17=- '^ 32-'*) the alteration of a name, or the addition of another name, when some vital fact of experience has made the character different from what it was before (e.g. Mt 16"- '«, Ac 13"). It is when we remember that ' name ' stands for character that we see the force of such an expression as 'to receive a prophet in the name of a prophet' (Mt 10'*^). This does not mean to receive him in the name or for tlie sake of someone else, but to receive him in his character as a prophet — for his work's sake, and on the ground of what he himself is.
4. This use of Bvofia as significant of character is of very frequent occurrence with reference to God — corresponding here again to tlie employment of na* in the OT. When Mary sings in the Magnificat, ' Holy is his name' (Lk I'*^), it is tlie revealed char- acter of God that is meant. When Jesus teaches His disciples in the Lord's Prayer to say, ' Hallowed be thy name' (Mt B^^Lk li^), it is that Divine quality of Fatherhood which He has just set in the very forefront of the prayer that He desires them to hallow. When He did works in His Father's name (Jn 10^^), He did them by appealing to His Father's self-revelation, and hence by His Father's authority. When He exclaims, ' Father, glorify
thy name' (Jn 12-*), He is asking the Father to complete in the eyes not only of the Jewish people, but of the great Gentile world represented by those Greek seekers who now stood before Him, the manifestation of His holiness and love given in the Person and ministry of His Son. And Avlien He says in the Intercessory Prayer, ' I iiave manifested thy name' (17'^, cf. v.-"), He is sjieaking once more of that Fatherhood of God of Aviiicii His own earthly life had been the revelation and the pledge.