BIBLES NET. COM
Dictionary]
Easton’s Bible Dictionary
stations of the Israelites in the wilderness (Deut. 10:6),
at the foot of Mount Hor. (Comp. Num. 33:37, 38). It has
been identified with el-Tayibeh, a small fountain at the
bottom of the pass leading to the ascent of Mount Hor.
stations in the wilderness (Num. 33:30, 31), probably the
same as Mosera.
Moses – drawn (or Egypt. mesu,
“son;” hence Rameses, royal son). On the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons
went down into Egypt. This immigration took place probably
about 350 years before the birth of Moses. Some centuries
before Joseph, Egypt had been conquered by a pastoral
Semitic race from Asia, the Hyksos, who brought into cruel
subjection the native Egyptians, who were an African race.
Jacob and his retinue were accustomed to a shepherd’s
life, and on their arrival in Egypt were received with
favour by the king, who assigned them the “best of the
land”, the land of Goshen, to dwell in. The Hyksos or
“shepherd” king who thus showed favour to Joseph
and his family was in all probability the Pharaoh Apopi (or
Apopis).
Thus favoured, the Israelites began to “multiply
exceedingly” (Gen. 47:27), and extended to the west
and south. At length the supremacy of the Hyksos came to an
end. The descendants of Jacob were allowed to retain their
possession of Goshen undisturbed, but after the death of
Joseph their position was not so favourable. The Egyptians
began to despise them, and the period of their
“affliction” (Gen. 15:13) commenced. They were
sorely oppressed. They continued, however, to increase in
numbers, and “the land was filled with them” (Ex.
1:7). The native Egyptians regarded them with suspicion, so
that they felt all the hardship of a struggle for
existence.
In process of time “a king [probably Seti I.] arose
who knew not Joseph” (Ex. 1:8). The circumstances of the country were such
that this king thought it necessary to weaken his Israelite
subjects by oppressing them, and by degrees reducing their
number. They were accordingly made public slaves, and were
employed in connection with his numerous buildings,
especially in the erection of store-cities, temples, and
palaces. The children of Israel were made to serve with
rigour. Their lives were made bitter with hard bondage, and
“all their service, wherein they made them serve, was
with rigour” (Ex. 1:13, 14). But this cruel oppression
had not the result expected of reducing their number. On
the contrary, “the more the Egyptians afflicted them,
the more they multiplied and grew” (Ex. 1:12).
The king next tried, through a compact secretly made with
the guild of midwives, to bring about the destruction of
all the Hebrew male children that might be born. But the
king’s wish was not rigorously enforced; the male
children were spared by the midwives, so that “the
people multiplied” more than ever. Thus baffled, the
king issued a public proclamation calling on the people to
put to death all the Hebrew male children by casting them
into the river (Ex. 1:22). But neither by this edict was
the king’s purpose effected.
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the
family of the Kohathites (Ex. 6:16-20), who with his wife
Jochebed and two children, Miriam, a girl of perhaps
fifteen years of age, and Aaron, a boy of three years,
resided in or near Memphis, the capital city of that time.
In this quiet home a male child was born (B.C. 1571). His
mother concealed him in the house for three months from the
knowledge of the civic authorities. But when the task of
concealment became difficult, Jochebed contrived to bring
her child under the notice of the daughter of the king by
constructing for him an ark of bulrushes, which she laid
among the flags which grew on the edge of the river at the
spot where the princess was wont to come down and bathe.
Her plan was successful. The king’s daughter “saw
the child; and behold the child wept.” The princess
(see PHARAOH’S DAUGHTER ¯T0002924 [1]) sent
Miriam, who was standing by, to fetch a nurse. She went and
brought the mother of the child, to whom the princess said,
“Take this child away, and nurse it for me, and I will
give thee thy wages.” Thus Jochebed’s child, whom
the princess called “Moses”, i.e., “Saved
from the water” (Ex. 2:10), was ultimately restored to
her.
As soon as the natural time for weaning the child had come,
he was transferred from the humble abode of his father to
the royal palace, where he was brought up as the adopted
son of the princess, his mother probably accompanying him
and caring still for him. He grew up amid all the grandeur
and excitement of the Egyptian court, maintaining, however,
probably a constant fellowship with his mother, which was
of the highest importance as to his religious belief and
his interest in his “brethren.” His education
would doubtless be carefully attended to, and he would
enjoy all the advantages of training both as to his body
and his mind. He at length became “learned in all the
wisdom of the Egyptians” (Acts 7:22). Egypt had then
two chief seats of learning, or universities, at one of
which, probably that of Heliopolis, his education was
completed. Moses, being now about twenty years of age,
spent over twenty more before he came into prominence in
Bible history. These twenty years were probably spent in
military service. There is a tradition recorded by Josephus
that he took a lead in the war which was then waged between
Egypt and Ethiopia, in which he gained renown as a skilful
general, and became “mighty in deeds” (Acts
7:22).
After the termination of the war in Ethiopia, Moses
returned to the Egyptian court, where he might reasonably
have expected to be loaded with honours and enriched with
wealth. But “beneath the smooth current of his life
hitherto, a life of alternate luxury at the court and
comparative hardness in the camp and in the discharge of
his military duties, there had lurked from childhood to
youth, and from youth to manhood, a secret discontent,
perhaps a secret ambition. Moses, amid all his Egyptian
surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew.” He now resolved to make
himself acquainted with the condition of his countrymen,
and “went out unto his brethren, and looked upon their
burdens” (Ex. 2:11). This tour of inspection revealed
to him the cruel oppression and bondage under which they
everywhere groaned, and could not fail to press on him the
serious consideration of his duty regarding them. The time
had arrived for his making common cause with them, that he
might thereby help to break their yoke of bondage. He made
his choice accordingly (Heb. 11:25-27), assured that God
would bless his resolution for the welfare of his people.
He now left the palace of the king and took up his abode,
probably in his father’s house, as one of the Hebrew
people who had for forty years been suffering cruel wrong
at the hands of the Egyptians.
He could not remain indifferent to the state of things
around him, and going out one day among the people, his
indignation was roused against an Egyptian who was
maltreating a Hebrew. He rashly lifted up his hand and slew
the Egyptian, and hid his body in the sand. Next day he
went out again and found two Hebrews striving together. He
speedily found that the deed of the previous day was known.
It reached the ears of Pharaoh (the “great
Rameses,” Rameses II.), who “sought to slay
Moses” (Ex. 2:15). Moved by fear, Moses fled from
Egypt, and betook himself to the land of Midian, the
southern part of the peninsula of Sinai, probably by much
the same route as that by which, forty years afterwards, he
led the Israelites to Sinai. He was providentially led to
find a new home with the family of Reuel, where he remained
for forty years (Acts 7:30), under training unconsciously
for his great life’s work.
Suddenly the angel of the Lord appeared to him in the
burning bush (Ex. 3), and commissioned him to go down to
Egypt and “bring forth the children of Israel”
out of bondage. He was at first unwilling to go, but at
length he was obedient to the heavenly vision, and left the
land of Midian (4:18-26). On the way he was met by Aaron
(q.v.) and the elders of Israel (27-31). He and Aaron had a
hard task before them; but the Lord was with them (ch.
7-12), and the ransomed host went forth in triumph. After an eventful journey to and fro in the
wilderness, we see them at length encamped in the plains of
Moab, ready to cross over the Jordan into the Promised
Land. There Moses addressed the assembled elders (Deut.
1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his
last counsels, and then rehearses the great song (Deut.
32), clothing in fitting words the deep emotions of his
heart at such a time, and in review of such a marvellous
history as that in which he had acted so conspicious a
part. Then, after blessing the tribes (33), he ascends to
“the mountain of Nebo (q.v.), to the top of Pisgah,
that is over against Jericho” (34:1), and from thence
he surveys the land. “Jehovah shewed him all the land
of Gilead, unto Dan, and all Naphtali, and the land of
Ephraim, and Manasseh, and all the land of Judah, unto the
utmost sea, and the south, and the plain of the valley of
Jericho, the city of palm trees, unto Zoar” (Deut.
34:2-3), the magnificient inheritance of the tribes of whom
he had been so long the leader; and there he died, being
one hundred and twenty years old, according to the word of
the Lord, and was buried by the Lord “in a valley in
the land of Moab, over against Beth-peor” (34:6). The
people mourned for him during thirty days.
Thus died “Moses the man of God” (Deut. 33:1;
Josh. 14:6). He was distinguished for his meekness and
patience and firmness, and “he endured as seeing him
who is invisible.” “There arose not a prophet
since in Israel like unto Moses, whom the Lord knew face to
face, in all the signs and the wonders, which the Lord sent
him to do in the land of Egypt to Pharaoh, and to all his
servants, and to all his land, and in all that mighty hand,
and in all the great terror which Moses shewed in the sight
of all Israel” (Deut. 34:10-12).
The name of Moses occurs frequently in the Psalms and
Prophets as the chief of the prophets.
In the New Testament he is referred to as the
representative of the law and as a type of Christ (John
1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only
character in the Old Testament to whom Christ likens
himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37).
In Heb. 3:1-19 this likeness to Moses is set forth in
various particulars.
In Jude 1:9 mention is made of a contention between Michael
and the devil about the body of Moses. This dispute is
supposed to have had reference to the concealment of the
body of Moses so as to prevent idolatry.
Mote – (Gr. karphos, something
dry, hence a particle of wood or chaff, etc.). A slight
moral defect is likened to a mote (Matt. 7:3-5; Luke 6:41,
42).
meaning “to fall away,” as moth-eaten garments
fall to pieces (Job 4:19; 13:28; Isa. 50:9; 51:8; Hos.
5:12).
Gr. ses, thus rendered in Matt. 6:19, 20; Luke 12:33.
Allusion is thus made to the destruction of clothing by the
larvae of the clothes-moth. This is the only lepidopterous
insect referred to in Scripture.
Mouldy – Of the Gibeonites it is
said that “all the bread of their provision was dry
and mouldy” (Josh. 9:5, 12). The Hebrew word here
rendered “mouldy” (nikuddim) is rendered
“cracknels” in 1 Kings 14:3, and denotes a kind
of crisp cake. The meaning is that the bread of the
Gibeonites had become dry and hard, hard as biscuits, and
thus was an evidence of the length of the journey they had
travelled.
country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan
the mountains stretch from Lebanon far down into Galilee,
terminating in Carmel. The isolated peak of Tabor rises
from the elevated plain of Esdraelon, which, in the south,
is shut in by hills spreading over the greater part of
Samaria. The mountains of Western and Middle Palestine do
not extend to the sea, but gently slope into plains, and
toward the Jordan fall down into the Ghor.
East of the Jordan the Anti-Lebanon, stretching south,
terminates in the hilly district called Jebel Heish, which
reaches down to the Sea of Gennesareth. South of the river
Hieromax there is again a succession of hills, which are
traversed by wadies running toward the Jordan. These
gradually descend to a level at the river Arnon, which was
the boundary of the ancient trans-Jordanic territory toward
the south.
The composition of the Palestinian hills is limestone, with
occasional strata of chalk, and hence the numerous caves,
some of large extent, found there.
Mount of beatitudes – See SERMON.
Mount of corruption – (2 Kings
23:13; Vulg., “mount of offence”), the name given
to a part of the Mount of Olives, so called because idol
temples were there erected in the time of Solomon, temples
to the Zidonian Ashtoreth and to the
“abominations” of Moab and Ammon.
Mount of the Amalekites – a place
near Pirathon (q.v.), in the tribe of Ephraim (Judg.
12:15).
Mount of the Amorites – the range
of hills which rises abruptly in the wilderness of et-Tih
(“the wandering”), mentioned Deut. 1:19, 20,
“that great and terrible wilderness.”
Mount of the congregation – only
in Isa. 14:13, a mythic mountain of the Babylonians,
regarded by them as the seat of the gods. It was situated
in the far north, and in Babylonian inscriptions is
described as a mountain called Im-Kharasak, “the
mighty mountain of Bel, whose head reaches heaven, whose
root is the holy deep.” In their geography they are
said to have identified it with mount El-wend, near
Ecbatana.
13:19), a district in the east of Jordan, in the territory
of Reuben. The “valley” here was probably the
Ghor or valley of the Jordan, and hence the
“mount” would be the hilly region in the north
end of the Dead Sea. (See ZARETH-SHAHAR
¯T0003874.)
Mourn – Frequent references are
found in Scripture to, (1.) Mourning for the dead. Abraham
mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34,
35); the Egyptians for Jacob (50:3-10); Israel for Aaron
(Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1
Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and
Martha for Lazarus (John 11); devout men for Stephen (Acts
8:2), etc.
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex.
33:4); the Ninevites (Jonah 3:5); Israel, when defeated by
Benjamin (Judg. 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of
atonement (Lev. 23:27; Acts 27:9); under Samuel’s
ministry (1 Sam. 7:6); predicted in Zechariah (Zech. 12:10,
11); in many of the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Gen. 35:8, marg.;
Luke 7:38, etc.); (2) by loud lamentation (Ruth 1:9; 1 Sam.
6:19; 2 Sam. 3:31); (3) by the disfigurement of the person,
as rending the clothes (Gen. 37:29, 34; Matt. 26:65),
wearing sackcloth (Gen. 37:34; Ps. 35:13), sprinkling dust
or ashes on the person (2 Sam. 13:19; Jer. 6:26; Job 2:12),
shaving the head and plucking out the hair of the head or
beard (Lev. 10:6; Job 1:20), neglect of the person or the
removal of ornaments (Ex. 33:4; Deut. 21:12, 13; 2 Sam.
14:2; 19:24; Matt. 6:16, 17), fasting (2 Sam. 1:12),
covering the upper lip (Lev. 13:45; Micah 3:7), cutting the
flesh (Jer. 16:6, 7), and sitting in silence (Judg. 20:26;
2 Sam. 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be
hired to give by their loud lamentation the external tokens
of sorrow (2 Chr. 35:25; Jer. 9:17; Matt. 9:23).
The period of mourning for the dead varied. For Jacob it
was seventy days (Gen. 50:3); for Aaron (Num. 20:29) and
Moses (Deut. 34:8) thirty days; and for Saul only seven
days (1 Sam. 31:13). In 2 Sam. 3:31-35, we have a
description of the great mourning for the death of Abner.
“swift digger”), properly the dormouse, the
field-mouse (1 Sam. 6:4). In Lev. 11:29, Isa. 66:17 this
word is used generically, and includes the jerboa (Mus
jaculus), rat, hamster (Cricetus), which, though declared
to be unclean animals, were eaten by the Arabs, and are
still eaten by the Bedouins. It is said that no fewer than
twenty-three species of this group (‘akhbar=Arab.
ferah) of animals inhabit Palestine. God “laid
waste” the people of Ashdod by the terrible visitation
of field-mice, which are like locusts in their destructive
effects (1 Sam. 6:4, 11, 18). Herodotus, the Greek
historian, accounts for the destruction of the army of
Sennacherib (2 Kings 19:35) by saying that in the night
thousands of mice invaded the camp and gnawed through the
bow-strings, quivers, and shields, and thus left the
Assyrians helpless.
Mowing – (Heb. gez), rendered in
Ps. 72:6 “mown grass.” The expression
“king’s mowings” (Amos 7:1) refers to some
royal right of early pasturage, the first crop of grass for
the cavalry (comp. 1 Kings 18:5).
Moza – a going forth. (1.) One of
the sons of Caleb (1 Chr. 2:46).
(2.) The son of Zimri, of the posterity of Saul (1 Chr.
8:36, 37; 9:42, 43).
Mozah – an issuing of water, a
city of Benjamin (Josh. 18:26).
Mufflers – (Isa. 3:19), veils,
light and tremulous. Margin, “spangled
ornaments.”
weep;” rendered “Baca” (R.V.,
“weeping”) in Ps. 84:6. The plural form of the
Hebrew bekaim is rendered “mulberry trees” in 2
Sam. 5:23, 24 and 1 Chr. 14:14, 15. The tree here alluded
to was probably the aspen or trembling poplar. “We
know with certainty that the black poplar, the aspen, and
the Lombardy poplar grew in Palestine. The aspen, whose
long leaf-stalks cause the leaves to tremble with every
breath of wind, unites with the willow and the oak to
overshadow the watercourses of the Lebanon, and with the
oleander and the acacia to adorn the ravines of Southern
Palestine” (Kitto). By “the sound of a going in
the tops of the mulberry trees” we are to understand a
rustling among the trees like the marching of an army. This
was the signal that the Lord himself would lead forth
David’s army to victory.
Mule – (Heb. pered), so called
from the quick step of the animal or its power of carrying
loads. It is not probable that the Hebrews bred mules, as
this was strictly forbidden in the law (Lev. 19:19),
although their use was not forbidden. We find them in
common use even by kings and nobles (2 Sam. 18:9; 1 Kings
1:33; 2 Kings 5:17; Ps. 32:9). They are not mentioned,
however, till the time of David, for the word rendered
“mules” (R.V. correctly, “hot springs”)
in Gen. 36:24 (yemim) properly denotes the warm springs of
Callirhoe, on the eastern shore of the Dead Sea. In
David’s reign they became very common (2 Sam. 13:29; 1
Kings 10:25).
Mules are not mentioned in the New Testament. Perhaps they
had by that time ceased to be used in Palestine.
distinguished from accidental homicide, and was invariably
visited with capital punishment (Num. 35:16, 18, 21, 31;
Lev. 24:17). This law in its principle is founded on the
fact of man’s having been made in the likeness of God
(Gen. 9:5, 6; John 8:44; 1 John 3:12, 15). The Mosiac law
prohibited any compensation for murder or the reprieve of
the murderer (Ex. 21:12, 14; Deut. 19:11, 13; 2 Sam. 17:25;
20:10). Two witnesses were required in any capital case
(Num. 35:19-30; Deut. 17:6-12). If the murderer could not
be discovered, the city nearest the scene of the murder was
required to make expiation for the crime committed (Deut.
21:1-9). These offences also were to be punished with
death, (1) striking a parent; (2) cursing a parent; (3)
kidnapping (Ex. 21:15-17; Deut. 27:16).
Murmuring – of the Hebrews in the
wilderness, called forth the displeasure of God, which was
only averted by the earnest prayer of Moses (Num. 11:33,
34; 12; 14:27, 30, 31; 16:3; 21:4-6; Ps. 106:25). Forbidden
by Paul (1 Cor. 10:10).
“destruction,” a “great mortality”, the
fifth plague that fell upon the Egyptians (Ex. 9:3). It was
some distemper that resulted in the sudden and widespread
death of the cattle. It was confined to the cattle of the
Egyptians that were in the field (9:6).
Mushi – receding, the second of
the two sons of Merari (Ex. 6:19; Num. 3:20). His sons were
called Mushites (Num. 3:33; 26:58).
Music – Jubal was the inventor of
musical instruments (Gen. 4:21). The Hebrews were much
given to the cultivation of music. Their whole history and
literature afford abundant evidence of this. After the
Deluge, the first mention of music is in the account of
Laban’s interview with Jacob (Gen. 31:27). After their
triumphal passage of the Red Sea, Moses and the children of
Israel sang their song of deliverance (Ex. 15).
But the period of Samuel, David, and Solomon was the golden
age of Hebrew music, as it was of Hebrew poetry. Music was
now for the first time systematically cultivated. It was an
essential part of training in the schools of the prophets
(1 Sam. 10:5; 19:19-24; 2 Kings 3:15; 1 Chr. 25:6). There
now arose also a class of professional singers (2 Sam.
19:35; Eccl. 2:8). The temple, however, was the great
school of music. In the conducting of its services large
bands of trained singers and players on instruments were
constantly employed (2 Sam. 6:5; 1 Chr. 15; 16; 23;5;
25:1-6).
In private life also music seems to have held an important
place among the Hebrews (Eccl. 2:8; Amos 6:4-6; Isa. 5:11,
12; 24:8, 9; Ps. 137; Jer. 48:33; Luke 15:25).
menatstseah), the precentor of the Levitical choir or
orchestra in the temple, mentioned in the titles of
fifty-five psalms, and in Hab. 3:19, Revised Version. The
first who held this office was Jeduthun (1 Chr. 16:41), and
the office appears to have been hereditary. Heman and Asaph
were his two colleagues (2 Chr. 35:15).
instruments of music used by the Hebrews a principal place
is given to stringed instruments. These were, (1.) The
kinnor, the “harp.” (2.) The nebel, “a skin
bottle,” rendered “psaltery.” (3.) The
sabbeka, or “sackbut,” a lute or lyre. (4.) The
gittith, occurring in the title of Ps. 8; 8; 84. (5.)
Minnim (Ps. 150:4), rendered “stringed
instruments;” in Ps. 45:8, in the form minni,
probably the apocopated (i.e., shortened) plural, rendered,
Authorized Version, “whereby,” and in the Revised
Version “stringed instruments.” (6.) Machalath,
in the titles of Ps. 53 and 88; supposed to be a kind of
lute or guitar.
Of wind instruments mention is made of, (1.) The ‘ugab
(Gen. 4:21; Job 21:12; 30:31), probably the so-called
Pan’s pipes or syrinx. (2.) The qeren or
“horn” (Josh. 6:5; 1 Chr. 25:5). (3.) The
shophar, rendered “trumpet” (Josh. 6:4, 6, 8).
The word means “bright,” and may have been so
called from the clear, shrill sound it emitted. It was
often used (Ex. 19:13; Num. 10:10; Judg. 7:16, 18; 1 Sam.
13:3). (4.) The hatsotserah, or straight trumpet (Ps. 98:6;
Num. 10:1-10). This name is supposed by some to be an
onomatopoetic word, intended to imitate the pulse-like
sound of the trumpet, like the Latin taratantara. Some have
identified it with the modern trombone. (5.) The halil,
i.e, “bored through,” a flute or pipe (1 Sam.
10:5; 1 Kings 1:40; Isa. 5:12; Jer. 48:36) which is still
used in Palestine. (6.) The sumponyah, rendered
“dulcimer” (Dan. 3:5), probably a sort of
bagpipe. (7.) The maskrokith’a (Dan. 3:5), rendered
“flute,” but its precise nature is unknown.
Of instruments of percussion mention is made of, (1.) The
toph, an instrument of the drum kind, rendered
“timbrel” (Ex. 15:20; Job 21:12; Ps. 68:25); also
“tabret” (Gen. 31:27; Isa. 24:8; 1 Sam. 10:5).
(2.) The paamon, the “bells” on the robe of the
high priest (Ex. 28:33; 39:25). (3.) The tseltselim,
“cymbals” (2 Sam. 6:5; Ps. 150:5), which are
struck together and produce a loud, clanging sound.
Metsilloth, “bells” on horses and camels for
ornament, and metsiltayim, “cymbals” (1 Chr.
13:8; Ezra 3:10, etc.). These words are all derived from
the same root, tsalal, meaning “to tinkle.” (4.)
The menaan’im, used only in 2 Sam. 6:5, rendered
“cornets” (R.V., “castanets”); in the
Vulgate, “sistra,” an instrument of agitation.
(5.) The shalishim, mentioned only in 1 Sam. 18:6, rendered
“instruments of music” (marg. of R.V.,
“triangles or three-stringed instruments”).
The words in Eccl. 2:8, “musical instruments, and that
of all sorts,” Authorized Version, are in the Revised
Version “concubines very many.”
Mustard – a plant of the genus
sinapis, a pod-bearing, shrub-like plant, growing wild, and
also cultivated in gardens. The little round seeds were an
emblem of any small insignificant object. It is not
mentioned in the Old Testament; and in each of the three
instances of its occurrence in the New Testament (Matt.
13:31, 32; Mark 4:31, 32; Luke 13:18, 19) it is spoken of
only with reference to the smallness of its seed. The
common mustard of Palestine is the Sinapis nigra. This
garden herb sometimes grows to a considerable height, so as
to be spoken of as “a tree” as compared with
garden herbs.
Muth-labben – occurring only in
the title of Psalm 9. Some interpret the words as meaning
“on the death of Labben,” some unknown person.
Others render the word, “on the death of the
son;” i.e., of Absalom (2 Sam. 18:33). Others again
have taken the word as the name of a musical instrument, or
as the name of an air to which the psalm was sung.
usually thrashed by the sheaves being spread out on a
floor, over which oxen and cattle are driven to and fro,
till the grain is trodden out. Moses ordained that the ox
was not to be muzzled while thrashing. It was to be allowed
to eat both the grain and the straw (Deut. 25:4).
Myra – one of the chief towns of
Lycia, in Asia Minor, about 2 1/2 miles from the coast
(Acts 27:5). Here Paul removed from the Adramyttian ship in
which he had sailed from Caesarea, and entered into the
Alexandrian ship, which was afterwards wrecked at Melita
(27:39-44).
mentioned as a principal ingredient in the holy anointing
oil (Ex. 30:23). It formed part of the gifts brought by the
wise men from the east, who came to worship the infant
Jesus (Matt. 2:11). It was used in embalming (John 19:39),
also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17). It
was a custom of the Jews to give those who were condemned
to death by crucifixion “wine mingled with myrrh”
to produce insensibility. This drugged wine was probably
partaken of by the two malefactors, but when the Roman
soldiers pressed it upon Jesus “he received it
not” (Mark 15:23).
This was the gum or viscid white liquid which flows from a
tree resembling the acacia, found in Africa and Arabia, the
Balsamodendron myrrha of botanists. The “bundle of
myrrh” in Cant. 1:13 is rather a “bag” of
myrrh or a scent-bag.
(2.) Another word lot is also translated
“myrrh” (Gen. 37:25; 43:11; R.V., marg., “or
ladanum”). What was meant by this word is uncertain.
It has been thought to be the chestnut, mastich, stacte,
balsam, turpentine, pistachio nut, or the lotus. It is
probably correctly rendered by the Latin word ladanum, the
Arabic ladan, an aromatic juice of a shrub called the
Cistus or rock rose, which has the same qualities, though
in a slight degree, of opium, whence a decoction of opium
is called laudanum. This plant was indigenous to Syria and
Arabia.
Myrtle – (Isa. 41:19; Neh. 8:15;
Zech. 1:8), Hebrew hadas, known in the East by the name
as, the Myrtus communis of the botanist. “Although
no myrtles are now found on the mount (of Olives),
excepting in the gardens, yet they still exist in many of
the glens about Jerusalem, where we have often seen its
dark shining leaves and white flowers. There are many near
Bethlehem and about Hebron, especially near Dewir Dan, the
ancient Debir. It also sheds its fragrance on the sides of
Carmel and of Tabor, and fringes the clefts of the Leontes
in its course through Galilee. We meet with it all through
Central Palestine” (Tristram).
north-west of Asia Minor. On his first voyage to Europe
(Acts 16:7, 8) Paul passed through this province and
embarked at its chief port Troas.
Gentiles into the Christian Church, so designated (Eph.
1:9, 10; 3:8-11; Col. 1:25-27); a truth undiscoverable
except by revelation, long hid, now made manifest. The
resurrection of the dead (1 Cor. 15:51), and other
doctrines which need to be explained but which cannot be
fully understood by finite intelligence (Matt. 13:11; Rom.
11:25; 1 Cor. 13:2); the union between Christ and his
people symbolized by the marriage union (Eph. 5:31, 32;
comp. 6:19); the seven stars and the seven candlesticks
(Rev. 1:20); and the woman clothed in scarlet (17:7), are
also in this sense mysteries. The anti-Christian power
working in his day is called by the apostle (2 Thess. 2:7)
the “mystery of iniquity.”
Naam – pleasantness, one of the
three sons of Caleb, the son of Jephunneh (1 Chr.
4:15).
Naamah – the beautiful. (1.) The
daughter of Lamech and Zillah (Gen. 4: 22).
(2.) The daughter of the king of Ammon, one of the wives of
Solomon, the only one who appears to have borne him a son,
viz., Rehoboam (1 Kings 14:21, 31).
(3.) A city in the plain of Judah (Josh. 15:41), supposed
by some to be identified with Na’aneh, some 5 miles
south-east of Makkedah.
Naaman – pleasantness, a Syrian,
the commander of the armies of Benhadad II. in the time of
Joram, king of Israel. He was afflicted with leprosy; and
when the little Hebrew slave-girl that waited on his wife
told her of a prophet in Samaria who could cure her master,
he obtained a letter from Benhadad and proceeded with it to
Joram. The king of Israel suspected in this some evil
design against him, and rent his clothes. Elisha the
prophet hearing of this, sent for Naaman, and the strange
interview which took place is recorded in 2 Kings 5. The
narrative contains all that is known of the Syrian
commander. He was cured of his leprosy by dipping himself
seven times in the Jordan, according to the word of Elisha.
His cure is alluded to by our Lord (Luke 4:27).
Naamathite – the designation of
Zophar, one of Job’s three friends (Job 2:11; 11:1), so
called from some place in Arabia, called Naamah
probably.
Naarah – a girl, the second of
Ashur’s two wives, of the tribe of Judah (1 Chr. 4:5,
6).
chief in David’s army (1 Chr. 11:37), called also
Paarai (2 Sam. 23:35).
Naaran – boyish, juvenile, a town
in Ephraim between Bethel and Jericho (1 Chr. 7:28).
boundary between Ephraim and Benjamin (Josh. 16:7), not far
probably from Jericho, to the north (1 Chr. 7:28).
Nabal – foolish, a descendant of
Caleb who dwelt at Maon (1 Sam. 25), the modern Main, 7
miles south-east of Hebron. He was “very great, and he
had 3,000 sheep and 1,000 goats…but the man was churlish
and evil in his doings.” During his wanderings David
came into that district, and hearing that Nabal was about
to shear his sheep, he sent ten of his young men to ask
“whatsoever cometh unto thy hand for thy
servants.” Nabal insultingly resented the demand,
saying, “Who is David, and who is the son of
Jesse?” (1 Sam. 25:10, 11). One of the shepherds that
stood by and saw the reception David’s messengers had
met with, informed Abigail, Nabal’s wife, who at once
realized the danger that threatened her household. She
forthwith proceeded to the camp of David, bringing with her
ample stores of provisions (25:18). She so courteously and
persuasively pled her cause that David’s anger was
appeased, and he said to her, “Blessed be the Lord God
of Israel which sent thee this day to meet me.”
On her return she found her husband incapable from
drunkenness of understanding the state of matters, and not
till the following day did she explain to him what had
happened. He was stunned by a sense of the danger to which
his conduct had exposed him. “His heart died within
him, and he became as a stone.” and about ten days
after “the Lord smote Nabal that he died” (1 Sam.
25:37, 38). Not long after David married Abigail (q.v.).
Jezreelite,” was the owner of a portion of ground on
the eastern slope of the hill of Jezreel (2 Kings 9:25,
26). This small “plat of ground” seems to have
been all he possessed. It was a vineyard, and lay
“hard by the palace of Ahab” (1 Kings 21:1, 2),
who greatly coveted it. Naboth, however, refused on any
terms to part with it to the king. He had inherited it from
his fathers, and no Israelite could lawfully sell his
property (Lev. 25:23). Jezebel, Ahab’s wife, was
grievously offended at Naboth’s refusal to part with
his vineyard. By a crafty and cruel plot she compassed his
death. His sons also shared his fate (2 Kings 9:26; 1 Kings
21:19). She then came to Ahab and said, “Arise, take
possession of the vineyard; for Naboth is not alive, but
dead.” Ahab arose and went forth into the garden which
had so treacherously and cruelly been acquired, seemingly
enjoying his new possession, when, lo, Elijah suddenly
appeared before him and pronounced against him a fearful
doom (1 Kings 21:17-24). Jehu and Bidcar were with Ahab at
this time, and so deeply were the words of Elijah imprinted
on Jehu’s memory that many years afterwards he refers
to them (2 Kings 9:26), and he was the chief instrument in
inflicting this sentence on Ahab and Jezebel and all their
house (9:30-37). The house of Ahab was extinguished by him.
Not one of all his great men and his kinsfolk and his
priests did Jehu spare (10:11).
Ahab humbled himself at Elijah’s words (1 Kings 21:28,
29), and therefore the prophecy was fulfilled not in his
fate but in that of his son Joram (2 Kings 9:25).
The history of Naboth, compared with that of Ahab and
Jezebel, furnishes a remarkable illustration of the law of
a retributive providence, a law which runs through all
history (comp. Ps. 109:17, 18).
Nachon – prepared, the owner of a
thrashing-floor near which Uzzah was slain (2 Sam. 6:6);
called also Chidon (1 Chr. 13:9).
Nadab – liberal, generous. (1.)
The eldest of Aaron’s four sons (Ex. 6:23; Num. 3:2).
He with his brothers and their father were consecrated as
priests of Jehovah (Ex. 28:1). He afterwards perished with
Abihu for the sin of offering strange fire on the altar of
burnt-offering (Lev. 10:1,2; Num. 3:4; 26:60).
(2.) The son and successor of Jeroboam, the king of Israel
(1 Kings 14:20). While engaged with all Israel in laying
siege to Gibbethon, a town of southern Dan (Josh. 19:44), a
conspiracy broke out in his army, and he was slain by
Baasha (1 Kings 15:25-28), after a reign of two years (B.C.
955-953). The assassination of Nadab was followed by that
of his whole house, and thus this great Ephraimite family
became extinct (1 Kings 15:29).
(3.) One of the sons of Shammai in the tribe of Judah (1
Chr. 2:28, 30).
Nagge – illuminating, one of the
ancestors of Christ in the maternal line (Luke 3:25).
Nahaliel – possession, or valley
of God, one of the encampments of the Israelites in the
wilderness (Num. 21:19), on the confines of Moab. This is
identified with the ravine of the Zerka M’ain, the
ancient Callirhoe, the hot springs on the east of the
Jordan, not far from the Dead Sea.
Zebulun on the border of Issachar (Josh. 19:15), the same
as Nahalol (Judg. 1:30). It was given to the Levites. It
has been by some identified with Malul in the plain of
Esdraelon, 4 miles from Nazareth.
Naharai – snorer, a Berothite,
one of David’s heroes, and armour-bearer of Joab (1
Chr. 11:39).
Nahash – serpent. (1.) King of
the Ammonites in the time of Saul. The inhabitants of
Jabesh-Gilead having been exposed to great danger from
Nahash, sent messengers to Gibeah to inform Saul of their
extremity. He promptly responded to the call, and gathering
together an army he marched against Nahash. “And it
came to pass that they which remained were scattered, so
that two of them [the Ammonites] were not left
together” (1 Sam. 11:1-11).
(2.) Another king of the Ammonites of the same name is
mentioned, who showed kindness to David during his
wanderings (2 Sam. 10:2). On his death David sent an
embassy of sympathy to Hanun, his son and successor, at
Rabbah Ammon, his capital. The grievous insult which was
put upon these ambassadors led to a war against the
Ammonites, who, with their allies the Syrians, were
completely routed in a battle fought at “the entering
in of the gate,” probably of Medeba (2 Sam. 10:6-14).
Again Hadarezer rallied the Syrian host, which was totally
destroyed by the Israelite army under Joab in a decisive
battle fought at Helam (2 Sam. 10:17), near to Hamath (1
Chr. 18:3). “So the Syrians feared to help the
children of Ammon any more” (2 Sam. 10:19).
(3.) The father of Amasa, who was commander-in-chief of
Abasolom’s army (2 Sam. 17:25). Jesse’s wife had
apparently been first married to this man, to whom she bore
Abigail and Zeruiah, who were thus David’s sisters, but
only on the mother’s side (1 Chr. 2:16).
Nahath – rest. (1.) One of the
four sons of Reuel, the son of Esau (Gen. 36:13, 17). (2.)
A Kohathite Levite (1 Chr. 6:26). (3.) A Levite, one of the
overseers of the sacred offerings of the temple (2 Chr.
31:13).
Nahbi – hidden, one of the twelve
spies sent out to explore the land of Canaan (Num.
13:14).
Nahor – snorting. (1.) The father
of Terah, who was the father of Abraham (Gen. 11:22-25;
Luke 3:34).
(2.) A son of Terah, and elder brother of Abraham (Gen.
11:26, 27; Josh. 24:2, R.V.). He married Milcah, the
daughter of his brother Haran, and remained in the land of
his nativity on the east of the river Euphrates at Haran
(Gen. 11:27-32). A correspondence was maintained between
the family of Abraham in Canaan and the relatives in the
old ancestral home at Haran till the time of Jacob. When
Jacob fled from Haran all intercourse between the two
branches of the family came to an end (Gen. 31:55). His
grand-daughter Rebekah became Isaac’s wife (24:67).
Nahshon – sorcerer, the son of
Aminadab, and prince of the children of Judah at the time
of the first numbering of the tribes in the wilderness (Ex.
6:23). His sister Elisheba was the wife of Aaron. He died
in the wilderness (Num. 26:64, 65). His name occurs in the
Greek form Naasson in the genealogy of Christ (Matt, 1:4;
Luke 3:32).
Nahum – consolation, the seventh
of the so-called minor prophets, an Elkoshite. All we know
of him is recorded in the book of his prophecies. He was
probably a native of Galilee, and after the deportation of
the ten tribes took up his residence in Jerusalem. Others
think that Elkosh was the name of a place on the east bank
of the Tigris, and that Nahum dwelt there.
prophesied, according to some, in the beginning of the
reign of Ahaz (B.C. 743). Others, however, think that his
prophecies are to be referred to the latter half of the
reign of Hezekiah (about B.C. 709). This is the more
probable opinion, internal evidences leading to that
conclusion. Probably the book was written in Jerusalem
(soon after B.C. 709), where he witnessed the invasion of
Sennacherib and the destruction of his host (2 Kings
19:35).
The subject of this prophecy is the approaching complete
and final destruction of Nineveh, the capital of the great
and at that time flourishing Assyrian empire.
Assur-bani-pal was at the height of his glory. Nineveh was
a city of vast extent, and was then the centre of the
civilzation and commerce of the world, a “bloody city
all full of lies and robbery” (Nah. 3:1), for it had
robbed and plundered all the neighbouring nations. It was
strongly fortified on every side, bidding defiance to every
enemy; yet it was to be utterly destroyed as a punishment
for the great wickedness of its inhabitants.
Jonah had already uttered his message of warning, and Nahum
was followed by Zephaniah, who also predicted (Zeph.
2:4-15) the destruction of the city, predictions which were
remarkably fulfilled (B.C. 625) when Nineveh was destroyed
apparently by fire, and the Assyrian empire came to an end,
an event which changed the face of Asia.
Nail – for fastening. (1.) Hebrew
yathed, “piercing,” a peg or nail of any material
(Ezek. 15:3), more especially a tent-peg (Ex. 27:19; 35:18;
38:20), with one of which Jael (q.v.) pierced the temples
of Sisera (Judg. 4:21, 22). This word is also used
metaphorically (Zech. 10:4) for a prince or counsellor,
just as “the battle-bow” represents a
warrior.
(2.) Masmer, a “point,” the usual word for a
nail. The words of the wise are compared to “nails
fastened by the masters of assemblies” (Eccl. 12:11,
A.V.). The Revised Version reads, “as nails well
fastened are the words of the masters,” etc. Others
(as Plumptre) read, “as nails fastened are the masters
of assemblies” (comp. Isa. 22:23; Ezra 9:8). David
prepared nails for the temple (1 Chr. 22:3; 2 Chr. 3:9).
The nails by which our Lord was fixed to the cross are
mentioned (John 20:25; Col. 2:14).
Nail of the finger (Heb. tsipporen, “scraping”).
To “pare the nails” is in Deut. 21:12 (marg.,
“make,” or “dress,” or “suffer to
grow”) one of the signs of purification, separation
from former heathenism (comp. Lev. 14:8; Num. 8:7). In Jer.
17:1 this word is rendered “point.”
“green pastures,” “lovely”), the name
of a town near the gate of which Jesus raised to life a
widow’s son (Luke 7:11-17). It is identified with the
village called Nein, standing on the north-western slope of
Jebel ed-Duhy (=the “hill Moreh” = “Little
hermon”), about 4 miles from Tabor and 25 southwest of
Capernaum. At the foot of the slope on which it stands is
the great plain of Esdraelon.
This was the first miracle of raising the dead our Lord had
wrought, and it excited great awe and astonishment among
the people.
given to the prophetical college established by Samuel near
Ramah. It consisted of a cluster of separate dwellings, and
hence its name. David took refuge here when he fled from
Saul (1 Sam. 19:18, 19, 22, 23), and here he passed a few
weeks in peace (comp. Ps. 11). It was probably the common
residence of the “sons of the prophets.”
absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah
1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James
2:15). It denotes also (3) the state of one who has laid
aside his loose outer garment (Lat. nudus), and appears
clothed only in a long tunic or under robe worn next the
skin (1 Sam. 19:24; Isa. 47:3; comp. Mark 14:52; John
21:7). It is used figuratively, meaning “being
discovered” or “made manifest” (Job 26:6;
Heb. 4:13). In Ex. 32:25 the expression “the people
were naked” (A.V.) is more correctly rendered in the
Revised Version “the people were broken loose”,
i.e., had fallen into a state of lawlessness and
insubordination. In 2 Chr. 28:19 the words “he made
Judah naked” (A.V.), but Revised Version “he had
dealt wantonly in Judah,” mean “he had permitted
Judah to break loose from all the restraints of
religion.”
Naomi – the lovable; my delight,
the wife of Elimelech, and mother of Mahlon and Chilion,
and mother-in-law of Ruth (1:2, 20, 21; 2:1). Elimelech and
his wife left the district of Bethlehem-Judah, and found a
new home in the uplands of Moab. In course of time he died,
as also his two sons Mahlon and Chilion, who had married
women of Moab, and three widows were left mourning the loss
of their husbands. Naomi longs to return now to her own
land, to Bethlehem. One of her widowed daughters-in-law,
Ruth, accompanies her, and is at length married to Boaz
(q.v.).
Naphish – refresher, one of the
sons of Ishmael (Gen. 25:15; 1 Chr. 1:31). He was the
father of an Arab tribe.
fifth son of Jacob. His mother was Bilhah, Rachel’s
handmaid (Gen. 30:8). When Jacob went down into Egypt,
Naphtali had four sons (Gen. 46:24). Little is known of him
as an individual.
Naphtali, Mount – the mountainous
district of Naphtali (Josh. 20:7).
tribe Jacob pronounced the patriarchal blessing,
“Naphtali is a hind let loose: he giveth goodly
words” (Gen. 49:21). It was intended thus to set forth
under poetic imagery the future character and history of
the tribe.
At the time of the Exodus this tribe numbered 53,400 adult
males (Num. 1:43), but at the close of the wanderings they
numbered only 45,400 (26:48-50). Along with Dan and Asher
they formed “the camp of Dan,” under a common
standard (2:25-31), occupying a place during the march on
the north side of the tabernacle.
The possession assigned to this tribe is set forth in Josh.
19:32-39. It lay in the north-eastern corner of the land,
bounded on the east by the Jordan and the lakes of Merom
and Galilee, and on the north it extended far into
Coele-Syria, the valley between the two Lebanon ranges. It
comprehended a greater variety of rich and beautiful
scenery and of soil and climate than fell to the lot of any
other tribe. The territory of Naphtali extended to about
800 square miles, being the double of that of Issachar. The
region around Kedesh, one of its towns, was originally
called Galil, a name afterwards given to the whole northern
division of Canaan. A large number of foreigners settled
here among the mountains, and hence it was called
“Galilee of the Gentiles” (q.v.), Matt. 4:15, 16.
The southern portion of Naphtali has been called the
“Garden of Palestine.” It was of unrivalled
fertility. It was the principal scene of our Lord’s
public ministry. Here most of his parables were spoken and
his miracles wrought.
This tribe was the first to suffer from the invasion of
Benhadad, king of Syria, in the reigns of Baasha, king of
Israel, and Asa, king of Judah (1 Kings 15:20; 2 Chr.
16:4). In the reign of Pekah, king of Israel, the Assyrians
under Tiglath-pileser swept over the whole north of Israel,
and carried the people into captivity (2 Kings 15:29). Thus
the kingdom of Israel came to an end (B.C. 722).
Naphtali is now almost wholly a desert, the towns of
Tiberias, on the shore of the Lake of Galilee, and Safed
being the only places in it of any importance.
descended from Mizraim (Gen. 10:13). Others identify this
word with Napata, the name of the city and territory on the
southern frontier of Mizraim, the modern Meroe, at the
great bend of the Nile at Soudan. This city was the royal
residence, it is said, of Queen Candace (Acts 8:27). Here
there are extensive and splendid ruins.
11:44; 20:7; Lat. sudarium, a “sweat-cloth”), a
cloth for wiping the sweat from the face. But the word is
used of a wrapper to fold money in (Luke 19:20), and as an
article of dress, a “handkerchief” worn on the
head (Acts 19:12).
whom Paul salutes (Rom. 16:11). He is supposed to have been
the private secretary of the emperor Claudius. This is,
however, quite uncertain.
Nathan – given. (1.) A prophet in
the reigns of David and Solomon (2 Chr. 9:29). He is first
spoken of in connection with the arrangements David made
for the building of the temple (2 Sam. 7:2, 3, 17), and
next appears as the reprover of David on account of his sin
with Bathsheba (12:1-14). He was charged with the education
of Solomon (12:25), at whose inauguration to the throne he
took a prominent part (1 Kings 1:8, 10, 11, 22-45). His two
sons, Zabad (1 Chr. 2:36) and Azariah (1 Kings 4:5)
occupied places of honour at the king’s court. He last
appears in assisting David in reorganizing the public
worship (2 Chr. 29:25). He seems to have written a life of
David, and also a life of Solomon (1 Chr. 29:29; 2 Chr.
9:29).
(2.) A son of David, by Bathsheba (2 Sam. 5:14), whose name
appears in the genealogy of Mary, the mother of our Lord
(Luke 3:31).
(3.) Ezra 8:16.
Nathanael – given or gift of God,
one of our Lord’s disciples, “of Cana in
Galilee” (John 21:2). He was “an Israelite
indeed, in whom was no guile” (1:47, 48). His name
occurs only in the Gospel of John, who in his list of the
disciples never mentions Bartholomew, with whom he has
consequently been identified. He was one of those to whom
the Lord showed himself alive after his resurrection, at
the Sea of Tiberias.
Nativity of Christ – The birth of
our Lord took place at the time and place predicted by the
prophets (Gen. 49:10; Isa. 7:14; Jer. 31:15; Micah 5:2;
Hag. 2:6-9; Dan. 9:24, 25). Joseph and Mary were
providentially led to go up to Bethlehem at this period,
and there Christ was born (Matt. 2:1, 6; Luke 2:1, 7). The
exact year or month or day of his birth cannot, however,
now be exactly ascertained. We know, however, that it took
place in the “fulness of the time” (Gal. 4:4),
i.e., at the fittest time in the world’s history.
Chronologists are now generally agreed that the year 4
before the Christian era was the year of Christ’s
nativity, and consequently that he was about four years old
in the year 1 A.D.
“The bad figs may have been such either from having
decayed, and thus been reduced to a rotten condition, or as
being the fruit of the sycamore, which contains a bitter
juice” (Tristram, Nat. Hist.). The inferiority of the
fruit is here referred to as an emblem of the rejected
Zedekiah and his people.
Nazaraios) is applied to Christ only once (Matt. 2:23). In
all other cases the word is rendered “of
Nazareth” (Mark 1:24; 10:47; 14:67, etc.). When this
Greek designation was at first applied to our Lord, it was
meant simply to denote the place of his residence. In
course of time the word became a term of reproach. Thus the
word “Nazarene” carries with it an allusion to
those prophecies which speak of Christ as “despised of
men” (Isa. 53:3). Some, however, think that in this
name there is an allusion to the Hebrew netser,
which signifies a branch or sprout. It is so applied to the
Messiah (Isa. 11:1), i.e., he whom the prophets called the
Netse, the “Branch.”
The followers of Christ were called “the sect of
Nazarenes” (Acts 24:5). All over Palestine and Syria
this name is still given to Christians.
Nazareth – separated, generally
supposed to be the Greek form of the Hebrew netser,
a “shoot” or “sprout.” Some, however,
think that the name of the city must be connected with the
name of the hill behind it, from which one of the finest
prospects in Palestine is obtained, and accordingly they
derive it from the Hebrew notserah, i.e., one
guarding or watching, thus designating the hill which
overlooks and thus guards an extensive region.
This city is not mentioned in the Old Testament. It was the
home of Joseph and Mary (Luke 2:39), and here the angel
announced to the Virgin the birth of the Messiah (1:26-28).
Here Jesus grew up from his infancy to manhood (4:16); and
here he began his public ministry in the synagogue (Matt.
13:54), at which the people were so offended that they
sought to cast him down from the precipice whereon their
city was built (Luke 4:29). Twice they expelled him from
their borders (4:16-29; Matt. 13:54-58); and he finally
retired from the city, where he did not many mighty works
because of their unbelief (Matt. 13:58), and took up his
residence in Capernaum.
Nazareth is situated among the southern ridges of Lebanon,
on the steep slope of a hill, about 14 miles from the Sea
of Galilee and about 6 west from Mount Tabor. It is
identified with the modern village en-Nazirah, of six or
ten thousand inhabitants. It lies “as in a hollow
cup” lower down upon the hill than the ancient city.
The main road for traffic between Egypt and the interior of
Asia passed by Nazareth near the foot of Tabor, and thence
northward to Damascus.
It is supposed from the words of Nathanael in John 1:46
that the city of Nazareth was held in great disrepute,
either because, it is said, the people of Galilee were a
rude and less cultivated class, and were largely influenced
by the Gentiles who mingled with them, or because of their
lower type of moral and religious character. But there
seems to be no sufficient reason for these suppositions.
The Jews believed that, according to Micah 5:2, the birth
of the Messiah would take place at Bethlehem, and nowhere
else. Nathanael held the same opinion as his countrymen,
and believed that the great “good” which they
were all expecting could not come from Nazareth. This is
probably what Nathanael meant. Moreover, there does not
seem to be any evidence that the inhabitants of Galilee
were in any respect inferior, or that a Galilean was held
in contempt, in the time of our Lord. (See Dr.
Merrill’s Galilee in the Time of Christ.)
The population of this city (now about 10,000) in the time
of Christ probably amounted to 15,000 or 20,000 souls.
“The so-called ‘Holy House’ is a cave under
the Latin church, which appears to have been originally a
tank. The ‘brow of the hill’, site of the attempted
precipitation, is probably the northern cliff: the
traditional site has been shown since the middle ages at
some distance to the south. None of the traditional sites
are traceable very early, and they have no authority. The
name Nazareth perhaps means ‘a watch tower’ (now
en-Nasrah), but is connected in the New Testament with
Netzer, ‘a branch’ (Isa. 4:2; Jer. 23:5; Zech. 3:8;
6:12; Matt. 2:23), Nazarene being quite a different word
from Nazarite.”
Nazarite – (Heb. form Nazirite),
the name of such Israelites as took on them the vow
prescribed in Num. 6:2-21. The word denotes generally one
who is separated from others and consecrated to God.
Although there is no mention of any Nazarite before Samson,
yet it is evident that they existed before the time of
Moses. The vow of a Nazarite involved these three things,
(1) abstinence from wine and strong drink, (2) refraining
from cutting the hair off the head during the whole period
of the continuance of the vow, and (3) the avoidance of
contact with the dead.
When the period of the continuance of the vow came to an
end, the Nazarite had to present himself at the door of the
sanctuary with (1) a he lamb of the first year for a
burnt-offering, (2) a ewe lamb of the first year for a
sin-offering, and (3) a ram for a peace-offering. After
these sacrifices were offered by the priest, the Nazarite
cut off his hair at the door and threw it into the fire
under the peace-offering.
For some reason, probably in the midst of his work at
Corinth, Paul took on himself the Nazarite vow. This could
only be terminated by his going up to Jerusalem to offer up
the hair which till then was to be left uncut. But it seems
to have been allowable for persons at a distance to cut the
hair, which was to be brought up to Jerusalem, where the
ceremony was completed. This Paul did at Cenchrea just
before setting out on his voyage into Syria (Acts 18:18).
On another occasion (Acts 21:23-26), at the feast of
Pentecost, Paul took on himself again the Nazarite vow.
“The ceremonies involved took a longer time than Paul
had at his disposal, but the law permitted a man to share
the vow if he could find companions who had gone through
the prescribed ceremonies, and who permitted him to join
their company. This permission was commonly granted if the
new comer paid all the fees required from the whole company
(fee to the Levite for cutting the hair and fees for
sacrifices), and finished the vow along with the others.
Four Jewish Christians were performing the vow, and would
admit Paul to their company, provided he paid their
expenses. Paul consented, paid the charges, and when the
last seven days of the vow began he went with them to live
in the temple, giving the usual notice to the priests that
he had joined in regular fashion, was a sharer with the
four men, and that his vow would end with theirs. Nazarites
retired to the temple during the last period of seven days,
because they could be secure there against any accidental
defilement” (Lindsay’s Acts).
As to the duration of a Nazarite’s vow, every one was
left at liberty to fix his own time. There is mention made
in Scripture of only three who were Nazarites for life,
Samson, Samuel, and John the Baptist (Judg. 13:4, 5; 1 Sam.
1:11; Luke 1:15). In its ordinary form, however, the
Nazarite’s vow lasted only thirty, and at most one
hundred, days.
This institution was a symbol of a life devoted to God and
separated from all sin, a holy life.
Neah – shaking, or settlement, or
descent, a town on the east side of Zebulun, not far from
Rimmon (Josh. 19:13).
Neapolis – new city, a town in
Thrace at which Paul first landed in Europe (Acts 16:11).
It was the sea-port of the inland town of Philippi, which
was distant about 10 miles. From this port Paul embarked on
his last journey to Jerusalem (Acts 20:6). It is identified
with the modern Turco-Grecian Kavalla.
Ishmael’s eldest son (Gen. 25:13), and the prince of an
Israelitish tribe (16). He had a sister, Mahalath, who was
one of Esau’s wives (Gen. 28:9; 36:3).
(2.) The name of the Ishmaelite tribe descended from the
above (Gen. 25:13,18). The “rams of Nebaioth”
(Isa. 60:7) are the gifts which these wandering tribes of
the desert would consecrate to God.
Neballat – wickedness in secret,
(Neh. 11:34), probably the village of Beit Nebala, about 4
miles north of Lydda.
Nebat – sight; aspect, the father
of Jeroboam, the king of Israel (1 Kings 11:26, etc.).
Nebo – proclaimer; prophet. (1.)
A Chaldean god whose worship was introduced into Assyria by
Pul (Isa. 46:1; Jer. 48:1). To this idol was dedicated the
great temple whose ruins are still seen at Birs Nimrud. A
statue of Nebo found at Calah, where it was set up by Pul,
king of Assyria, is now in the British Museum.
(2.) A mountain in the land of Moab from which Moses looked
for the first and the last time on the Promised Land (Deut.
32:49; 34:1). It has been identified with Jebel Nebah, on
the eastern shore of the Dead Sea, near its northern end,
and about 5 miles south-west of Heshbon. It was the summit
of the ridge of Pisgah (q.v.), which was a part of the
range of the “mountains of Abarim.” It is about
2,643 feet in height, but from its position it commands a
view of Western Palestine. Close below it are the plains of
Moab, where Balaam, and afterwards Moses, saw the tents of
Israel spread along.
(3.) A town on the east of Jordan which was taken
possession of and rebuilt by the tribe of Reuben (Num.
32:3,38; 1 Chr. 5:8). It was about 8 miles south of
Heshbon.
(4.) The “children of Nebo” (Ezra 2:29; Neh.
7:33) were of those who returned from Babylon. It was a
town in Benjamin, probably the modern Beit Nubah, about 7
miles north-west of Hebron.
Babylonian orthography Nabu-kudur-uzur, which means
“Nebo, protect the crown!” or the
“frontiers.” In an inscription he styles himself
“Nebo’s favourite.” He was the son and
successor of Nabopolassar, who delivered Babylon from its
dependence on Assyria and laid Nineveh in ruins. He was the
greatest and most powerful of all the Babylonian kings. He
married the daughter of Cyaxares, and thus the Median and
Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the
Assyrians at Carchemish. (See JOSIAH) This secured to Egypt the possession of the
Syrian provinces of Assyria, including Palestine. The
remaining provinces of the Assyrian empire were divided
between Babylonia and Media. But Nabopolassar was ambitious
of reconquering from Necho the western provinces of Syria,
and for this purpose he sent his son with a powerful army
westward (Dan. 1:1). The Egyptians met him at Carchemish,
where a furious battle was fought, resulting in the
complete rout of the Egyptians, who were driven back (Jer.
46:2-12), and Syria and Phoenicia brought under the sway of
Babylon (B.C. 606). From that time “the king of Egypt
came not again any more out of his land” (2 Kings
24:7). Nebuchadnezzar also subdued the whole of Palestine,
and took Jerusalem, carrying away captive a great multitude
of the Jews, among whom were Daniel and his companions
(Dan. 1:1, 2; Jer. 27:19; 40:1).
Three years after this, Jehoiakim, who had reigned in
Jerusalem as a Babylonian vassal, rebelled against the
oppressor, trusting to help from Egypt (2 Kings 24:1). This
led Nebuchadnezzar to march an army again to the conquest
of Jerusalem, which at once yielded to him (B.C. 598). A
third time he came against it, and deposed Jehoiachin, whom
he carried into Babylon, with a large portion of the
population of the city, and the sacred vessels of the
temple, placing Zedekiah on the throne of Judah in his
stead. He also, heedless of the warnings of the prophet,
entered into an alliance with Egypt, and rebelled against
Babylon. This brought about the final siege of the city,
which was at length taken and utterly destroyed (B.C. 586).
Zedekiah was taken captive, and had his eyes put out by
order of the king of Babylon, who made him a prisoner for
the remainder of his life.
An onyx cameo, now in the museum of Florence, bears on it
an arrow-headed inscription, which is certainly ancient and
genuine. The helmeted profile is said (Schrader) to be
genuine also, but it is more probable that it is the
portrait of a usurper in the time of Darius (Hystaspes),
called Nidinta-Bel, who took the name of
“Nebuchadrezzar.” The inscription has been thus
translated:, “In honour of Merodach, his lord,
Nebuchadnezzar, king of Babylon, in his lifetime had this
made.”
A clay tablet, now in the British Museum, bears the
following inscription, the only one as yet found which
refers to his wars: “In the thirty-seventh year of
Nebuchadnezzar, king of the country of Babylon, he went to
Egypt [Misr] to make war. Amasis, king of Egypt, collected
[his army], and marched and spread abroad.” Thus were
fulfilled the words of the prophet (Jer. 46:13-26; Ezek.
29:2-20). Having completed the subjugation of Phoenicia,
and inflicted chastisement on Egypt, Nebuchadnezzar now set
himself to rebuild and adorn the city of Babylon (Dan.
4:30), and to add to the greatness and prosperity of his
kingdom by constructing canals and aqueducts and reservoirs
surpassing in grandeur and magnificence everything of the
kind mentioned in history (Dan. 2:37). He is represented as
a “king of kings,” ruling over a vast kingdom of
many provinces, with a long list of officers and rulers
under him, “princes, governors, captains,” etc.
(3:2, 3, 27). He may, indeed, be said to have created the
mighty empire over which he ruled.
“Modern research has shown that Nebuchadnezzar was the
greatest monarch that Babylon, or perhaps the East
generally, ever produced. He must have possessed an
enormous command of human labour, nine-tenths of Babylon
itself, and nineteen-twentieths of all the other ruins that
in almost countless profusion cover the land, are composed
of bricks stamped with his name. He appears to have built
or restored almost every city and temple in the whole
country. His inscriptions give an elaborate account of the
immense works which he constructed in and about Babylon
itself, abundantly illustrating the boast, ‘Is not this
great Babylon which I have build?'” Rawlinson,
Hist. Illustrations.
After the incident of the “burning fiery furnace”
(Dan. 3) into which the three Hebrew confessors were cast,
Nebuchadnezzar was afflicted with some peculiar mental
aberration as a punishment for his pride and vanity,
probably the form of madness known as lycanthropy (i.e,
“the change of a man into a wolf”). A remarkable
confirmation of the Scripture narrative is afforded by the
recent discovery of a bronze door-step, which bears an
inscription to the effect that it was presented by
Nebuchadnezzar to the great temple at Borsippa as a votive
offering on account of his recovery from a terrible
illness.
He survived his recovery for some years, and died B.C. 562,
in the eighty-third or eighty-fourth year of his age, after
a reign of forty-three years, and was succeeded by his son
Evil-merodach, who, after a reign of two years, was
succeeded by Neriglissar (559-555), who was succeeded by
Nabonadius (555-538), at the close of whose reign (less
than a quarter of a century after the death of
Nebuchadnezzar) Babylon fell under Cyrus at the head of the
combined armies of Media and Persia.
“I have examined,” says Sir H. Rawlinson,
“the bricks belonging perhaps to a hundred different
towns and cities in the neighbourhood of Baghdad, and I
never found any other legend than that of Nebuchadnezzar,
son of Nabopolassar, king of Babylon.” Nine-tenths of
all the bricks amid the ruins of Babylon are stamped with
his name.
Nebuchadrezzar – =Nebuchadnezzar
(Jer. 21:2, 7; 22:25; 24:1, etc.), a nearer approach to the
correct spelling of the word.
Nebushasban – adorer of Nebo, or
Nebo saves me, the “Rabsaris,” or chief
chamberlain, of the court of Babylon. He was one of those
whom the king sent to release Jeremiah from prison in
Jerusalem (Jer. 39:13).
of the guard,” in rank next to the king, who appears
prominent in directing affairs at the capture of Jerusalem
(2 Kings 25:8-20; Jer. 39:11; 40:2-5). He showed kindness
toward Jeremiah, as commanded by Nebuchadnezzar (40:1).
Five years after this he again came to Jerusalem and
carried captive seven hundred and forty-five more Jews.
Necho II – an Egyptian king, the
son and successor of Psammetichus (B.C. 610-594), the
contemporary of Josiah, king of Judah. For some reason he
proclaimed war against the king of Assyria. He led forth a
powerful army and marched northward, but was met by the
king of Judah at Megiddo, who refused him a passage through
his territory. Here a fierce battle was fought and Josiah
was slain (2 Chr. 35:20-24). Possibly, as some suppose,
Necho may have brought his army by sea to some port to the
north of Dor (comp. Josh. 11:2; 12:23), a Phoenician town
at no great distance from Megiddo. After this battle Necho
marched on to Carchemish (q.v.), where he met and conquered
the Assyrian army, and thus all the Syrian provinces,
including Palestine, came under his dominion.
On his return march he deposed Jehoahaz, who had succeeded
his father Josiah, and made Eliakim, Josiah’s eldest
son, whose name he changed into Jehoiakim, king. Jehoahaz
he carried down into Egypt, where he died (2 Kings 23:31; 2
Chr. 36:1-4). Four years after this conquest Necho again
marched to the Euphrates; but here he was met and his army
routed by the Chaldeans (B.C. 606) under Nebuchadnezzar,
who drove the Egyptians back, and took from them all the
territory they had conquered, from the Euphrates unto the
“river of Egypt” (Jer. 46:2; 2 Kings 24:7, 8).
Soon after this Necho died, and was succeeded by his son,
Psammetichus II.
figuratively. To “lay down the neck” (Rom. 16:4)
is to hazard one’s life. Threatenings of coming
judgments are represented by the prophets by their laying
bands upon the people’s necks (Deut. 28:48; Isa. 10:27;
Jer. 27:2). Conquerors put their feet on the necks of their
enemies as a sign of their subjection (Josh. 10:24; 2 Sam.
22:41).
i.e., “one who interrogates the dead,” as the
word literally means, with the view of discovering the
secrets of futurity (comp. 1 Sam. 28:7).
Nedabiah – moved of Jehovah, one
of the sons of Jeconiah (1 Chr. 3:18).
proverb, “to pass through a needle’s eye”
(Matt. 19:24; Mark 10:25; Luke 18:25). Some interpret the
expression as referring to the side gate, close to the
principal gate, usually called the “eye of a
needle” in the East; but it is rather to be taken
literally. The Hebrew females were skilled in the use of
the needle (Ex. 28:39; 26:36; Judg. 5:30).
Neginah – in the title of Ps. 61,
denotes the music of stringed instruments (1 Sam. 16:16;
Isa. 38:20). It is the singular form of Neginoth.
instrumental accompaniment, found in the titles of Ps. 4;
6; 54; 55; 67; 76; rendered “stringed
instruments,” Hab. 3:19, A.V. It denotes all kinds of
stringed instruments, as the “harp,”
“psaltery,” “viol,” etc. The
“chief musician on Neginoth” is the leader of
that part of the temple choir which played on stringed
instruments.
Nehelamite – the name given to a
false prophet Shemaiah, who went with the captives to
Babylon (Jer. 29:24, 31, 32). The origin of the name is
unknown. It is rendered in the marg,
“dreamer.”
Nehemiah – comforted by Jehovah.
(1.) Ezra 2:2; Neh. 7:7. (2.) Neh. 3:16.
(3.) The son of Hachaliah (Neh. 1:1), and probably of the
tribe of Judah. His family must have belonged to Jerusalem
(Neh. 2:3). He was one of the “Jews of the
dispersion,” and in his youth was appointed to the
important office of royal cup-bearer at the palace of
Shushan. The king, Artaxerxes Longimanus, seems to have
been on terms of friendly familiarity with his attendant.
Through his brother Hanani, and perhaps from other sources
(Neh. 1:2; 2:3), he heard of the mournful and desolate
condition of the Holy City, and was filled with sadness of
heart. For many days he fasted and mourned and prayed for
the place of his fathers’ sepulchres. At length the
king observed his sadness of countenance and asked the
reason of it. Nehemiah explained it all to the king, and
obtained his permission to go up to Jerusalem and there to
act as tirshatha, or governor of Judea. He went up
in the spring of B.C. 446 (eleven years after Ezra), with a
strong escort supplied by the king, and with letters to all
the pashas of the provinces through which he had to pass,
as also to Asaph, keeper of the royal forests, directing
him to assist Nehemiah. On his arrival he set himself to
survey the city, and to form a plan for its restoration; a
plan which he carried out with great skill and energy, so
that the whole was completed in about six months. He
remained in Judea for thirteen years as governor, carrying
out many reforms, notwithstanding much opposition that he
encountered (Neh. 13:11). He built up the state on the old
lines, “supplementing and completing the work of
Ezra,” and making all arrangements for the safety and
good government of the city. At the close of this important
period of his public life, he returned to Persia to the
service of his royal master at Shushan or Ecbatana. Very
soon after this the old corrupt state of things returned,
showing the worthlessness to a large extent of the
professions that had been made at the feast of the
dedication of the walls of the city (Neh. 12. See EZRA
¯T0001294). Malachi now appeared among the people with
words of stern reproof and solemn warning; and Nehemiah
again returned from Persia (after an absence of some two
years), and was grieved to see the widespread moral
degeneracy that had taken place during his absence. He set
himself with vigour to rectify the flagrant abuses that had
sprung up, and restored the orderly administration of
public worship and the outward observance of the law of
Moses. Of his subsequent history we know nothing. Probably
he remained at his post as governor till his death (about
B.C. 413) in a good old age. The place of his death and
burial is, however, unknown. “He resembled Ezra in his
fiery zeal, in his active spirit of enterprise, and in the
piety of his life: but he was of a bluffer and a fiercer
mood; he had less patience with transgressors; he was a man
of action rather than a man of thought, and more inclined
to use force than persuasion. His practical sagacity and
high courage were very markedly shown in the arrangement
with which he carried through the rebuilding of the wall
and balked the cunning plans of the ‘adversaries.’
The piety of his heart, his deeply religious spirit and
constant sense of communion with and absolute dependence
upon God, are strikingly exhibited, first in the long
prayer recorded in ch. 1:5-11, and secondly and most
remarkably in what have been called his ‘interjectional
prayers’, those short but moving addresses to Almighty
God which occur so frequently in his writings, the
instinctive outpouring of a heart deeply moved, but ever
resting itself upon God, and looking to God alone for aid
in trouble, for the frustration of evil designs, and for
final reward and acceptance” (Rawlinson). Nehemiah was
the last of the governors sent from the Persian court.
Judea after this was annexed to the satrapy of Coele-Syria,
and was governed by the high priest under the jurisdiction
of the governor of Syria, and the internal government of
the country became more and more a hierarchy.
Nehemiah, Book of – The author of
this book was no doubt Nehemiah himself. There are portions
of the book written in the first person (ch. 1-7; 12:27-47,
and 13). But there are also portions of it in which
Nehemiah is spoken of in the third person (ch. 8; 9; 10).
It is supposed that these portions may have been written by
Ezra; of this, however, there is no distinct evidence.
These portions had their place assigned them in the book,
there can be no doubt, by Nehemiah. He was the responsible
author of the whole book, with the exception of ch. 12:11,
22, 23.
The date at which the book was written was probably about
B.C. 431-430, when Nehemiah had returned the second time to
Jerusalem after his visit to Persia.
The book, which may historically be regarded as a
continuation of the book of Ezra, consists of four parts.
(1.) An account of the rebuilding of the wall of Jerusalem,
and of the register Nehemiah had found of those who had
returned from Babylon (ch. 1-7). (2.) An account of the
state of religion among the Jews during this time (8-10).
(3.) Increase of the inhabitants of Jerusalem; the census
of the adult male population, and names of the chiefs,
together with lists of priests and Levites (11-12:1-26).
(4.) Dedication of the wall of Jerusalem, the arrangement
of the temple officers, and the reforms carried out by
Nehemiah (12:27-ch. 13).
This book closes the history of the Old Testament. Malachi
the prophet was contemporary with Nehemiah.
Nehiloth – only in the title of
Ps. 5. It is probably derived from a root meaning “to
bore,” “perforate,” and hence denotes
perforated wind instruments of all kinds. The psalm may be
thus regarded as addressed to the conductor of the temple
choir which played on flutes and such-like instruments.
Nehushta – copper, the daughter
of Elnathan of Jerusalem, and the wife of Jehoiakin (2
Kings 24:8), king of Judah.
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