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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).
Return
To Dictionary
(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.
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