According to Paul Hoskisson, there are six possible consonantal roots for the name Nephi that might conform to common Semitic noun pattern, however none of them seem to appear in Hebrew in any form that can be applied to the name Nephi. Although etymologies from Egyptian cannot be ruled out, a couple of possibilities exist in Ugaritic, a North-West Semitic language. Ugaritic is one of the better candidates because it is very closely related to Hebrew. The root npy, and np’ are attested in Ugaritic. Ugaritic npy appears to mean “to expel, to drive away. It is not attested in any personal name, but the meaning could be something like ”expelled one." This root may also be behind the personal name nfy found on inscriptions in the Arabian peninsula.
The Ugaritic root np’ could also yield Nephi. This root means “to flourish” and is probably related to an Arabic root meaning “to flourish.” It would not be far afield to posit a meaning for the Name Nephi from this root, such as “increase [of God].” Thus an etymology for the name Nephi can be suggested as meaning “expelled one’ or ”increase.“ [Paul Y. Hoskisson, ”What’s in a Name? Nephi,“ in Journal of Book of Mormon Studies, Vol. 9, Num. 2, 2000, pp. 64-65]
“Nephi”
According to John Gee, the name ”Nephi“ might reflect connections between Egypt and Israel at his time. Three of the four etymologies proposed for the name Nephi are Egyptian; these are the Egyptian names Nfr ”good,“ Nfw ”captain,“ and Nfy ”wind.“ Gee rules out Nfy as a possibility since so far it has not been attested as a name in Egypt at any time period. For similar considerations he also rules out the fourth proposed etymology deriving from Akkadian napahu ”to be kindled,“ such as naphu ”kindled,“ niphu ”rising,“ and nappahu ”smith," none of which are used as personal names. This leaves him with two suggestions: Nfr and Nfw
According to Gee, the advantage that Nfr has over Nfw is that Nfr is actually attested at the right time, whereas Nfw is attested but not at the right time. As previously noted, neither Nfy nor forms of napahu are attested as names at any time. Thus one may confidently conclude, whether from Nfr or Nfw, the name Nephi is an attested Egyptian name. [John Gee, “Four Suggestions on the Origin of the Name Nephi,” in Pressing Forward with the Book of Mormon, F.A.R.M.S., 1999, pp. 1-3]
“Nephi”
Lynn and Hope Hilton write that a name similar to “Nephi” is used twice in the Hebrew text of the Bible. Nephilim, translated as “giants,” is found in Genesis 6:4 (“There were giants in the earth in those days”) and in Numbers 13:33, referring to the “giant” inhabitants of Canaan seen by the spies sent by Moses. In addition, there are two references in the Apocrypha:
2 Maccabees 1:36. This chapter is the source of the story of the fire of the temple altar in Jerusalem, which fire was carried to Babylon by the priests of Aaron during the captivity of the Jews in 586 B.C. This fire was miraculously restored by the prophet Nehemiah (Neemias) when the king of Persia allowed the Jews to return to Jerusalem and rebuild the temple. Nehemiah called the miraculous “kindling of the great fire” from heaven and the consuming of the sacrifice “Napthar, which is as much as to say a cleansing; but many men call it Nephi
1 Esdras 5:21. This is the record of Darius, King of Persia, sending nearly 50,000 Jews from Babylon back to Jerusalem to rebuild the temple. Two of the 123 families (tribes) listed are “Sons of Nephis” with 156 men and “Sons of Nephisi” [number not specified].
Thus it seems safe to say that when Lehi named his son Nephi, he was using a local Hebrew or Jewish name for his son, and not an Egyptian one, as some have proposed. It seems that the root name Nephi was in common usage among the Jews in Lehi’s time. Also, when you look in the Jeddah phone book today, you find no fewer than 27 families with the name of “al-Nafi” (Nephi). [Lynn M. Hilton and Hope A. Hilton, Discovering Lehi, pp. 91-92]
Note* If the great fire of the temple represents the presence of the Lord, and if we associate the name Nephi with the reference in 2 Maccabees 1:36, does the name Nephi represent one who has that presence constantly with him? And does the name Nephi represent the power of the Lord sufficient to establish or reestablish the covenant order found within the temple walls? [Alan C. Miner, Personal Notes]
“Nephi”
Where did the name “Nephi” (1 Nephi 1:1) come from?
(1) According to Reynolds and Sjodahl, the name “Nephi” means “prophet,” one who speaks for God. Elder George Reynolds apparently traced this name to an Egyptian root. (George Reynolds and Janne M. Sjodahl, Commentary on the Book of Mormon, Vol 1, p. 3]
(2) Some believe that it comes from Egypt. If the name is Egyptian, the cultural ties between Egypt and Israel would have made the name a familiar one in the Israel of Lehi.
Wells Jakeman notes that in his tomb, Seti I is depicted as a young man wearing two ears of wheat or barley upon his head, “both ’N(e)pri‘ and ’N(e)pi’ are recorded in hieroglyphics by his head, the latter form immediately under or following the former. ”Nepri“ or ”Nepi“ was the name of the Egyptian grain god. ”In ancient Egyptian ‘r’ was a weak consonant, susceptible to change, or else to the complete omission of a recorded sound… . The “p” in Egyptian forms was often pronounced with aspirate following (i.e. as ‘ph’), … indicated by ancient foreign renderings of Egyptian names containing ’p.’“ Jakeman then gives some examples of how this rule applies a number of words, including the word we pronounce as ”Pharaoh“: Egyptian--P[e]raa, Greek--Pharao. Jakeman thus concludes that ”the name Nephi (very probably--as pointed out above--pronounced “Nephee,” with the ph an aspirate p rather than an f) is Lehi’s rendering of the Egyptian name of the personification or god of grain in Egyptian belief… . The Egyptian name N(e)pi would not improbably have been pronounced and written by the Israelite Lehi and his people of the Book of Mormon as N(e)phi; and therefore constitutes a completely acceptable etymology for the name of Lehi’s son." [Wells Jakeman, Stela 5, Izapa, pp. 40-41]
(3) John Gee proposes that “the name ‘Nephi’ is an attested Syro-Palestinian Semitic form of an attested Egyptian man’s name dating from the Late Period in Egypt,” and that because of these findings, “we can make a guess at the pronunciation of the name Nephi. Most European and Latin American Latter-day Saints are already pronouncing the name more or less correctly as nefi (neh/fee) … rather than the current ’nee-fie.’ Nevertheless, the standard English pronunciation has a venerable history, and even this writer will probably continue to use it.” [John Gee, “A Note on the Name of Nephi” in Journal of Book of Mormon Studies, Fall 1992, F.A.R.M.S., p. 191] [See also the commentary on 1 Nephi 18:7.]
“Nephi”
Second Maccabees of the Apocrypha, Chapter 1 verses 33-36 describes the return of the faithful to clean out the Temple to initiate Temple use during the time of the Priest Nehemiah (Neemias in Greek). According to Randolph Linehan, in an 1880’s edition of the King James Bible published by Cranston & Stowe in Chicago there are some commentary notes on this verse. It is stated that in some versions, Nephi is called Naphtha: pure colorless oil which was very rare and found only in certain seeps in Arabia. Some versions call the substance water (not liquid) and the process nephthar: ritual cleansing, which would be the meaning for the colloquial noun Nephi.
The gist of this is that the sacred fire, which was buried by Jeremiah had turned into a sacred water (liquid) when the exiles returned to Jerusalem in 560 B.C., looking for the temple ark, fire, and instruments. The cleansing of the initial temple sacrifices with the liquid was known colloquially as Nephi, and this took place only 40 years or so after Nephi left "the land of Jerusalem. [As noted in George Potter & Richard Wellington, Discovering The Lehi-Nephi Trail, Unpublished Manuscript (July 2000), pp. 302-303]
Note* The Illustrated Bible Dictionary cites the date for the return of the Jews as 537 B.C., which makes 60 years or more from the time Lehi left Jerusalem. For the benefit of the many readers who do not have access to the Apocrypha, I will give the full text because I think the concepts therein are worthy of attention as they relate to the name Nephi. Special note should be taken that the name Nephi is here associated with temple cleansing. I would prefer to also associate temple cleansing with covenant renewal. When viewed in this historical context, the term Nephi is then associated with the restoration of the covenant process.
Nephi was the major compiler and original author of the small plates of Nephi (see 2 Nephi 5:28-31). Mormon was the major abridger of the large plates of Nephi. Together these two sets of records, for the most part, constitute our present Book of Mormon. (see Words of Mormon 1:1-7)
Now with this in mind, it is interesting that we find Mormon was named after the land where the covenant was restored (3 Nephi 5:12; see also Alma 5:3), and this land had been given its name by the king (Mosiah 18:4). The record states that all Nephite kings took upon themselves the name Nephi “let them be of whatever name they would” (Jacob 1:10-11). The record also states that “it was the custom of the people of Nephi to call their lands … after the name of him who first possessed them” (Alma 8:7). Thus one might ask, Do the very names of Nephi and Mormon imply a restoration of the Lord’s covenant process?
On the Title Page of the Book of Mormon the reader will find that one of the major purposes of the Book of Mormon is “to show unto the remnant of the house of Israel what great things the Lord has done for their fathers and that they may know the covenants of the Lord.” [Alan C. Miner, Personal Notes] [See the commentary on the Title Page & 3 Nephi 5:12]
II Maccabees, Chapter 1
18 Therefore whereas we are now purposed to keep the purification of the temple upon the five and twentieth day of the month Casleu, we thought it necessary to certify you thereof, that ye also might keep it, as the feast of the tabernacles, and of the fire, which was given us when Neemias offered sacrifice, after that he had builded the temple and the altar.
19 For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily, and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men.
Now after many years, when it pleased God, Neemias, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water;
21 Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Neemias commanded the priests to sprinkle the wood and the things laid thereupon with the water.
22 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marveled.
23 And the priests made a prayer whilst the sacrifice was consuming, I say, both the priests, and all the rest, Johnathan beginning, and the rest answering thereunto, as Neemias did.
24 And the prayer was after this manner; O Lord, Lord God, Creator of all things, who art fearful and strong, and righteous, and merciful, and the only and gracious King,
25 The only giver of all things, the only just, almighty, and everlasting, thou that deliverest Israel from all trouble, and didst choose the fathers, and sanctify them:
26 Receive the sacrifice for thy whole people Israel, and preserve thine own portion, and sanctify it.
27 Gather those together that are scattered from us, deliver them that serve among the heathen, look upon them that are despised and abhorred, and let the heathen know that thou art our God.
28 Punish them that oppress us, and with pride do us wrong.
29 Plant thy people again in thy holy place, as Moses hath spoken.
30 And the priests sung psalms of thanksgiving.
31 Now when the sacrifice was consumed, Neemias commanded the water that was left to be poured on the great stones.
32. When this was done, there was kindled a flame: but it was consumed by the light that shined from the altar.
33 So when this matter was known, it was told the king of Persia, that in the place, where the priests that were led away had hid the fire, there appeared water, and that Neemias had purified the sacrifices therewith.
34 Then the king, inclosing the place, made it holy, after he had tried the matter.
35 And the king took many gifts, and bestowed thereof on those whom he would gratify.
36 And Neemias called this thing Naphthar, which is as much as to say, a cleansing: but many men call it Nephi.
II Maccabees, Chapter 2
It is also found in the records, that Jeremy the prophet commanded them that were carried away to take of the fire, as it hath been signified:
2 And how that the prophet, having given them the law, charged them not to forget the commandments of the Lord, and that they should not err in their minds, when they see images of silver and gold, with their ornaments.
3 And with other such speeches exhorted he them, that the law should not depart from their hearts.
4 It was also contained in the same writing, that the prophet, being warned of God, commanded the tabernacles and the ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of God.
5 And when Jeremy came thither, he found an hollow cave, wherein he laid the tabernacle, and the ark, and the altar of incense, and so stopped the door.
6 And some of those that followed him came to mark the way, but they could not find it.
7 Which when Jeremy perceived, he blamed them, saying, As for that place, it shall be unknown until the time that God gather his people again together, and receive them unto mercy.
8 Then shall the Lord shew them these things, and the glory of the Lord shall appear, and the cloud also, as it was shewed under Moses, and as when Solomon desired that the place might be honourably sanctified.
9 It was also declared, that he being wise offered the sacrifice of dedication, and of the finishing of the temple.
10 And as when Moses prayed unto the Lord, the fire came down from heaven, and consumed the sacrifices: even so prayed Solomon also, and the fire came down from heaven, and consumed the burnt offerings,.
11 And Moses said, Because the sin offering was not to be eaten, it was consumed.
12 So Solomon kept those eight days.
13 The same things also were reported in the writings and commentaries of Neemias; and how he founding a library gathered together the acts of the kings, and the prophets, and of David, and the epistles of the kings concerning the holy gifts.
14 In like manner also Judas gathered together all those things that were lost by reason of the war we had, and they remain with us.
15 Wherefore if ye have need thereof, send some to fetch them unto you.
16 Whereas we then are about to celebrate the purification, we have written unto you and ye shall do well, if ye keep the same days.
17 We hope also, that the God, that delivered all his people, and gave them all an heritage, and the kingdom, and the priesthood, and the sanctuary,
18 As he promised in the law, will shortly have mercy upon us, and gather us together out of every land under heaven into the holy place: for he hath delivered us out of great troubles, and hath purified the place. (The Bible: Authorized King James Version with Apocrypha. Cambridge University Press. Pitt Brevier Edition)
1 Nephi 1:1 Nephi ([Illustration] Lihyan Use of the Personal Name “Nafy” (Nephi). Engraved in ancient Lihyan script on a tomb marker near al-Ula, Saudi Arabia, 3rd or 4th century B.C. The “Ha” before NAFY is the definite article “the.” Source: W. F. Winnett and W. L. Reed, “Ancient Records from the North Arabia” (Toronto, Canada: University of Toronto Press, 1970). [Lynn M. Hilton and Hope A. Hilton, Discovering Lehi, p. 91]