Mosera - a bond, one of the 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.
Moseroth - bonds, one of the 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). (See PHARAOH.)
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. (See EXODUS.)
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).
Moth - Heb. 'ash, from a root 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.
Mount - Palestine is a hilly 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.
Mount of the valley - (Josh. 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.
Mouse - Heb. 'akhbar, "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. (See SENNACHERIB.)
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."
Mulberry - Heb. bakah, "to 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. (See SYCAMINE.)
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.
Murder - Wilful murder was 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).
Murrain - Heb. deber, "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).
Musician, Chief - (Heb. 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).
Music, Instrumental - Among 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.
Muzzle - Grain in the East is 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). (See AGRICULTURE.)
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).
Myrrh - Heb. mor. (1.) First 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). (See GALL.)
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).
Mysia - a province in the 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.
Mystery - the calling of the 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).
Naarai - youthful, a military 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).
Naarath - girl, a town on the 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.).
Naboth - fruits, "the 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.
Nahallal - pasture, a city in 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.
Nahum, Book of - Nahum 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. (See NINEVEH.)
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."
Nain - (from Heb. nain, "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.
Naioth - dwellings, the name 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."
Naked - This word denotes (1) 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.
Naphtali - my wrestling, the 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).
Naphtali, Tribe of - On this 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.
Naphtuhim - a Hamitic tribe 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.
Napkin - (Gr. soudarion, John 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).
Narcissus - daffodil, a Roman 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.
Naughty figs - (Jer. 24:2). "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.
Nazarene - This epithet (Gr. 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. (See NAZARETH.)
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. (See RECHABITES.)
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.
Nebaioth - height. (1.) 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.
Nebuchadnezzar - in the 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 ¯T0002116; MEGIDDO.)
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. (See DANIEL.)
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).
Nebuzaradan - "the captain 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. (See NEBUCHADNEZZAR.)
Neck - used sometimes 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).
Necromancer - (Deut. 15:11), 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). (See DIVINATION.)
Nedabiah - moved of Jehovah, one of the sons of
Jeconiah (1 Chr. 3:18).
Needle - used only in the 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.
Neginoth - i.e., songs with 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.