Naam(pleasantness),
one of the sons of Caleb the son of Jephunneh. (1 Chronicles 4:15)
(B.C. about 1451-1420.)
Naamahone
of the towns of Judah in the district of the lowland or Shefelah.
(Joshua 15:41) Capt. Warren, in Report of Palestine Exploration Fund,
1871, locates it at Naameh, six miles northeast of Yebna. (loveliness).
+One of the four women whose names are preserved in the records of the
world before the flood; all except Eve being Cainites. Site was
daughter of Lamech by his wife Zillah, and sister, as is expressly
mentioned to Tubal-cain (Genesis 4:22) only. (B.C. about 3550.)
+Mother of King Rehoboam. (1 Kings 14:21,31; 2 Chronicles 12:13) In
each of these passages she is distinguished by the title "the (not
'an,' as in Authorized Version) Ammonite." She was therefore one of the
foreign women whom Solomon took into his establishment. (1 Kings 11:1)
(B.C. 1015-975.)
Naaman(pleasantness).
+"Naaman the Syrian." (Luke 4:27) Naaman was commander-in-chief of the
army of Syria, and was nearest to the person of the king, Ben-hadad
II., whom he accompanied officially and supported when he went to
worship in the temple of Rimmon, (2 Kings 5:18) at Damascus, the
capital. (B.C. 885.) A Jewish tradition at least as old as the time of
Josephus, and which may very well be a genuine one identifies him with
the archer whose arrow, whether at random or not, struck Ahab with his
mortal wound, and thus "gave deliverance to Syria." The expression in
(2 Kings 5:1) is remarkable--"because that by him Jehovah had given
deliverance to Syria." The most natural explanation perhaps is that
Naaman in delivering his country, had killed one who was the enemy of
Jehovah not less than he was of Syria. Whatever the particular exploit
referred to was, it had given Naaman a great position at the court of
Ben-hadad. Naaman was afflicted with a leprosy of the white kind which
had hitherto defied cure. A little Israelitish captive maiden tells him
of the fame and skill of Elisha, and he is cured by him by following
his simple directions to bathe in the Jordan seven times. See (2 Kings
5:14) His first business after his cure is to thank his benefactor and
gratefully acknowledge the power of the God of Israel, and promise
"henceforth to offer neither burnt offering nor sacrifice unto other
gods, but unto the Lord." How long Naaman lived to continue a
worshipper of Jehovah while assisting officially at the worship of
Rimmon we are not told; ("but his memory is perpetuated by a leper
hospital which occupies the traditional site of his house in Damascus,
on the banks of the Abana."--Schaff.)
+One of the family of Benjamin who came down to Egypt with Jacob as
read in (Genesis 46:21) He was the son of Bela, and head of the family
of the Naamites. (Numbers 26:40; 1 Chronicles 8:3,4) (B.C. 1706.)
Naamathitethe
Gentile name of one of Job's friends, Zophar the Naamathite. (Job 2:11;
11:1; 20:1; 42:9) There is no other trace of this name in the Bible,
and the town whence it is derived is unknown. (But as Uz was in Arabia,
probably the Naamah where he lived was on the Arabian borders of Syria.)
Naamites,
Thethe
family descended from Naaman, the grandson of Benjamin. (Numbers 28:40)
only.
Naarah(a
maiden), the second wife of Ashur; a descendant of Judah. (1 Chronicles
4:5,6)
Naarai(handmaid),
one of the valiant men of David's armies. (1 Chronicles 11:37) In 1
Chron. he is called the son of Ezbai, but in (2 Samuel 23:35) he
appears as "Paarai the Arbite." Kennicott decides that the former is
correct. (B.C. about 1015.)
Naaran(juvenile),
a city of Ephraim, which in a very ancient record, (1 Chronicles 7:28)
is mentioned as the eastern limit of the tribe. It is very probably
identical with Naarath, or more accurately Naarah.
Naarath(juvenile)
(the Hebrew is equivalent to Naarah, which is therefore the real form
of the name), a place named (Joshua 16:7) only as one of the landmarks
on the southern boundary of Ephraim. It appears to have lain between
Ataroth and Jericho, in the Jordan valley: Eusebius and Jerome speak of
it as if well known to them--"Naorath, a small village of the Jews,
five miles from Jericho."
Naashon[[890]Nahshon,
Or Naashon]
Naasson(enchanter),
the Greek form of the name [891]Nahshon, Or Naashon. (Matthew 1:4; Luke
3:32) only.
Nabal(fool)
was a sheepmaster on the confines of Judea and the desert, in that part
of the country which bore from its great conqueror the name of Caleb.
(1 Samuel 25:3; 30:14) (B.C. about 1055.) His residence was on the
southern Carmel, in the pasture lands of Maon. His wealth, as might be
expected from his abode, consisted chiefly of sheep and goats. It was
the custom of the shepherds to drive them into the wild downs on the
slopes of Carmel; and it was whilst they were on one of these pastoral
excursions that they met a band of outlaws, who showed them unexpected
kindness, protecting them by day and night, and never themselves
committing any depredations. (1 Samuel 25:7,15,18) Once a year there
was a grand banquet on Carmel, "like the feast of a king." ch. (1
Samuel 25:2,4; 36) It was on one of these occasions that ten youths
from the chief of the freebooters approached Nabal, enumerated the
services of their master, and ended by claiming, with a mixture of
courtesy and defiance characteristic of the East, "whatsoever cometh
into thy hand for thy servants and for thy son David." The great
sheepmaster peremptorily refused. The moment that the messengers were
gone, the shepherds that stood by perceived the danger that their
master and themselves would incur. To Nabal himself they durst not
speak. ch. (1 Samuel 25:17) To his wife, as to the good angel of the
household, one of the shepherds told the state of affairs. She, with
the offerings usual on such occasions, with her attendants running
before her, rode down the hill toward David's encampment. David had
already made the fatal vow of extermination. ch. (1 Samuel 26:22) At
this moment, as it would seem, Abigail appeared, threw herself on her
face before him, and poured forth her petition in language which in
both form and expression almost assumes the tone of poetry. She
returned with the news of David's recantation of his vow. Nabal was
then at the height of his orgies and his wife dared not communicate to
him either his danger or his escape. ch. (1 Samuel 28:36) At break of
day she told him both. The stupid reveller was suddenly roused to a
sense of that which impended over him. "His heart died within him, and
he be came as a stone." It was as if a stroke of apoplexy or paralysis
had fallen upon him. Ten days he lingered "and the Lord smote Nabal,
and he died." ch. (1 Samuel 25:37,38)
Naboth(fruits),
the victim of Ahab and Jezebel, was the owner of a small vineyard at
Jezreel, close to the royal palace of Shab. (1 Kings 21:1,2) (B.C.
897.) It thus became an object of desire to the king, who offered an
equivalent in money or another vineyard. In exchange for this Naboth,
in the independent spirit of a Jewish landholder, refused: "The Lord
forbid it me that I should give the inheritance of my father unto
thee." Ahab was cowed by this reply; but the proud spirit of Jezebel
was aroused. She took the matter into her own hands. A fast was
proclaimed, as on the announcement of some impending calamity. Naboth
was "set on high" in the public place of Samaria; two men of worthless
character accused him of having "cursed God and the king." He and his
children, (2 Kings 9:26) were dragged out of the city and despatched;
the same night. The place of execution there was by the large tank or
reservoir which still remains an the slope of the hill of Samaria,
immediately outside the walls. The usual punishment for blasphemy was
enforced: Naboth and his sons were stoned; and the blood from their
wounds ran down into the waters of the tank below. For the signal
retribution taken on this judicial murder--a remarkable proof of the
high regard paid in the old dispensation to the claims of justice and
independence--see [892]Ahab; [893]Jehu; [894]Jezebel.
Nabuchodonosor[[895]Nebuchadnezzar,
Or Nebuchadrezzar]
Nachons(prepared)
threshing floor, the place at which the ark had arrived in its progress
from Kirjath-jearim to Jerusalem, when Uzzah lost his life in his
too-hasty zeal for its safety. (2 Samuel 6:6) (B.C. 1042.)
Nachor[[896]Nahor]
Nadab(liberal).
+The eldest son of Aaron and Elisheba. Exod 8 13 Numb 3:2. (B.C. 1490.)
He, his father and brother, and seventy old men of Israel were led out
from the midst of the assembled people, (Exodus 24:1) and were
commended to stay and worship God "afar off," below the lofty summit of
Sinai, where Moses alone was to come near to the Lord. Subsequently,
(Leviticus 10:1) Nadab and his brother were struck dead before the
sanctuary by fire from the Lord. Their offence was kindling the incense
in their censers with "strange" fire, i.e. not taken from that which
burned perpetually, (Leviticus 6:13) on the altar.
+King Jeroboam's son, who succeeded to the throne of Israel B.C. 954,
and reigned two years. (1 Kings 15:25-31) At the siege of Gibbethon a
conspiracy broke out in the midst of the army, and the king was slain
by Baasha, a man of Issachar.
+A son of Shammai (1 Chronicles 2:28) of the tribe of Judah.
+A son of Gibeon, (1 Chronicles 8:30; 9:36) of the tribe of Benjamin.
Naggai(illuminating),
the true form of [897]Nagge, (Luke 3:25) and so given in the Revised
Version.
Naggeone
of the ancestors of Christ. (Luke 3:25) See [[898]Naggai]
Nahalal,
Or Nahalal(pasture),
one of the cities of Zebulun, given with its "suburbs" to the Merarite
Levites. (Joshua 21:35) It is the same which in (Joshua 19:15) is
inaccurately given in the Authorized Version as Nahallal, the Hebrew
being in both cases identical. Elsewhere it is called [899]Nahalol.
(Judges 1:30) It is identified with the modern Malul, a village in the
plain of Esdraelon.
Nahaliel(torrents
of God), one of the halting-places of Israel in the latter part of
their progress to Canaan. (Numbers 21:19) It lay "beyond," that is,
north of, the Amen, ver. (Numbers 21:13) and between Mattanah and
Bamoth, the next after Bamoth being Pisgah.
Nahalol[[900]Nahalal,
Or Nahalal]
Naham(consolation),
the brother of Modiah or Jehudiah, wife of Ezra. (1 Chronicles 4:19)
Nahamaai(merciful),
a chief man among those who returned from Babylon with Zerubbabel and
Jeshua. (Nehemiah 7:7) (B.C. 536.)
Naharai(snorter)
the armor-bearer of Joab, called [901]Nahari in the Authorized Version
of (2 Samuel 23:37) He was a native of Beeroth. (1 Chronicles 11:39)
(B.C. 1013.)
NahariThe
same as [902]Naharai. (2 Samuel 23:37) In the Authorized Version of
1611 the name is printed "Naharai the Berothite."
Nahash(serpent).
+King of the Ammonites who dictated to the inhabitants of Jabesh-gilead
that cruel alternative of the loss of their right eyes or slavery which
roused the swift wrath of Saul, and caused the destruction of the
Ammonite force. (1 Samuel 11:2-11) (B.C. 1092.) "Nahaph" would seem to
have been the title of the king of the Ammonites rather than the name
of an individual. Nahash the father of Hanun had rendered David some
special and valuable service, which David was anxious for an
opportunity of requiting. (2 Samuel 10:2)
+A person mentioned once only-- (2 Samuel 17:25)--in stating the
parentage of Amasa, the commander-in-chief of Absalom's army. Amasa is
there said to have been the son of a certain Ithra by Abigail,
"daughter of Nahash and sister to Zeruiah." (B.C. before 1023.)
Nahath(rest).
+One of the "dukes" of Edom, eldest son of Reuel the son of Esau.
(Genesis 36:13,17; 1 Chronicles 1:37) (B.C. 1700.)
+A Kohathite Levite, son of Zophai. (1 Chronicles 6:26)
+A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 725.)
Nahbi(hidden),
the son of Vophsi, a Naphtalite, and one of the twelve spies. (Numbers
13:14)
Nahor(snorting),
the name of two persons in the family of Abraham.
+His grandfather; the son of Serug and father of Terah. (Genesis
11:22-25) (B.C. 2174.)
+Grandson of the preceding son of Terah and brother of Abraham and
Haran. (Genesis 11:26,27) (B.C. 2000.) The order of the ages of the
family of Terah is not improbably inverted in the narrative; in which
case Nahor instead of being younger than Abraham, was really older. He
married Milcah, the daughter of his brother Haran; and when Abraham and
Lot migrated to Canaan, Nahor remained behind in the land of his birth,
on the eastern side of the Euphrates.
Nahshon,
Or Naashon(enchanter)
son of Amminadab, and prince of the children of Judah (as he is styled
in the genealogy of Judah,) (1 Chronicles 2:10) at the time of the
first numbering in the wilderness. (Exodus 6:23; Numbers 1:7) etc. His
sister, Elisheba, was wife to Aaron, and his son, Salmon, was husband
to Rahab after the taking of Jericho. He died in the wilderness,
according to (Numbers 26:64,65) (B.C. before 1451.)
Nahum(consolation).
Nahum, called "the Elkoshite," is the seventh in order of the minor
prophets. His personal history is quite unknown. The site of Elkosh,
his native place, is disputed, some placing it in Galilee, others in
Assyria. Those who maintain the latter view assume that the prophet's
parents were carried into captivity by Tiglath-pileser and that the
prophet was born at the village of Alkush, on the east bank of the
Tigris, two miles north of Mosul. On the other hand, the imagery of his
prophecy is such lie would be natural to an inhabitant of Palestine,
(Nahum 1:4) to whom the rich pastures of Bashan the vineyards of Carmel
and the blossoms of Lebanon were emblems of all that was luxuriant and
fertile. The language employed in ch. (Nahum 1:15; 2:2) is appropriate
to one who wrote for his countrymen in their native land. (McClintock
and Strong come to the conclusion that Nahum was a native of Galilee
that at the captivity of the ten tribes he escaped into Judah, and
prophesied in the reign of Hezekiah, 726-698.--ED.) Prophecy of Nahum
.--The date of Nahum a prophecy can be determined with as little
precision as his birthplace. It is, however, certain that the prophecy
was written before the final downfall of Nineveh and its capture by the
Medes and Chaldeans, cir. B.C. 625. The allusions to the Assyrian power
imply that it was still unbroken. ch. (Nahum 1:12; 2:8,13; 3:16-17) It
is most probable that Nahum flourished in the latter half of the return
of Hezekiah, and wrote his prophecy either in Jerusalem or its
neighborhood. The subject of the prophecy is, in accordance with the
superscription, "the burden of Nineveh," the destruction of which he
predicts. As a poet Nahum occupies a high place in the first rank of
Hebrew literature. His style is clear and uninvolved, though pregnant
and forcible; his diction sonorous and rhythmical, the words re-echoing
to the sense. Comp. (Nahum 2:4; 3:3)
Nail
+Of finger. (a) A nail or claw of man or animal. (b) A point or style
e.g. for writing; see (Jeremiah 17:1)
+(a) A nail, (Isaiah 11:7) a stake, (Isaiah 33:20) also a tent-peg.
Tent-pegs were usually of wood and of large size; but some times, as
was the case with those used to fasten the curtains of the tabernacle
of metal. (Exodus 27:19; 38:20) (b) A nail, primarily a point. We are
told that David prepared iron for the nails to be used in the temple;
and as the holy of holies was plated with gold, the nails for fastening
the plates were probably of gold.
Nain(beauty),
a village of Galilee, the gate of which is made illustrious by the
raising of the widow's son. (Luke 7:12) The modern Nein is situated on
the northwestern edge of the "Little Hermon," or Jebel-ed-Duhy, where
the ground falls into the plain of Esdraelon. The entrance to the
place, where our Saviour met the funeral, must probably always have
seen up the steep ascent from the plain; and here on the west side of
the village, the rock is full of sepulchral caves.
Naioth(habitations),
or more fully, "Naioth in Ramah," a place of Mount Ephraim, the
birthplace of Samuel and Saul, and in which Samuel and David took
refuge together after the latter had made his escape from the jealous
fury of Saul. (1 Samuel 19:18,19,22,23; 20:1) It is evident from ver.
(1 Samuel 20:18) that Naioth was not actually in Ramah, Samuel's
habitual residence. In its corrected from the name signifies
"habitations," and probably means the huts or dwellings of a school or
college of prophets over which Samuel presided as Elisha did over those
at Gilgal and Jericho.
Names
+Names of places .--These may be divided into two general
classes--descriptive and historical. The former are such as mark some
peculiarity of the locality, usually a natural one, e.g. Sharon,
"plain" Gibeah, "hill;" Pisgah. "height." Of the second class of local
names, some were given in honor of individual men, e.g. the city Enoch
(Genesis 4:17) etc. More commonly, however, such names were given to
perpetuate that memory of some important historic occurrence. Bethel
perpetuated through all Jewish history the early revelations of God to
Jacob. (Genesis 28:19; 35:15) So Jehovah-jireh, (Genesis 22:14)
Mahanaim, (Genesis 32:2) Peniel etc. In forming compounds to serve as
names of towns or other localities, some of the most common terms
employed were Kir, a "wall" or "fortress;" Kirjath, "city;" En,
"fountain;" Beer, "a well," etc. The names of countries were almost
universally derived from the name of the first settlers or earliest
historic population.
+Names of persons.--Among the Hebrews each person received hut a single
name. In the case of boys this was conferred upon the eighth day, in
connection with the rite of circumcision. (Luke 1:59) comp.
Genesis17:5-14 To distinguish an individual from others of the same
name it was customary to add to his own proper name that of his father
or ancestors. Sometimes the mother's was used instead. Simple names in
Hebrew, as in all languages, were largely borrowed from nature; e.g.
Deborah, "bee;" Tamar, "a palm tree;" Jonah, "dove." Many names of
women were derived from those of men by change of termination; e.g.
Hammelech. "the king;" Harnmoleketh, "the queen." The majority of
compound names have special religious or social significance being
compounded either (1) with terms denoting relationship, as Abi or Ab
father, as Abihud, "father of praise," Abimelech "father of the king;"
Ben son, as Benoni, "son of my sorrow," Benjamin, "son of the right
hand;" or (2) nouns denoting natural life, as am, "people," melech
"king;" or (3) with names of God and Jah or Ja, shortened from
"Jehovah." As outside the circle of Revelation, particularly among the
Oriental nations, it is customary to mark one's entrance into a new
relation by a new name, in which case the acceptance of the new name
involves the acknowledgment of the sovereignty of the name giver, so
the importance and new sphere assigned to the organs of Revelation in
God's kingdom are frequently indicated by a change of name. Examples of
this are Abraham, (Genesis 17:5) Sarah, (Genesis 17:15) Israel, as the
designation of the spiritual character in place of Jacob, which
designated the natural character. (Genesis 32:28)
Naomior
Nao'mi (my delight), the wife of Elimelech and mother-in-law of Ruth.
(Ruth 1:2) etc.; Ruth 2:1 etc.; Ruth 3:1; 4:3 etc. (B.C. 1363.) The
name is derived from a root signifying sweetness or pleasantness. Naomi
left Judea with her husband and two sons, in a time of famine and went
to the land of Moab. Here her husband and sons died; and on her return
to Bethlehem she wished to be known as Mara, bitterness, instead of
Naomi, sweetness.
Naphish(refreshment),
the last but one of the sons of Ishmael. (Genesis 25:15; 1 Chronicles
1:31)
Naphtali(wrestling),
the fifth son of Jacob; the second child name to him by Bilhah,
Rachel's slave. His birth and the bestowal of his name are recorded in
(Genesis 30:8) When the census was taken at Mount Sinai the tribe of
Naphtali numbered no less than 53,400 fighting men, (Numbers 1:43;
2:50) but when the borders of the promised land were reached, its
numbers were reduced to, 45,400. (Numbers 26:48-50) During the march
through the wilderness Naphtali occupied a position on the north of the
sacred tent with Dan and Asher. (Numbers 2:25-31) In the apportionment
of the land, the lot of Naphtali was enclosed on three sides by those
of other tribes. On the west lay Asher, on the south Zebulun, and on
the east the transjordanic Manasseh. (In the division of the kingdom
Naphtali belonged to the kingdom of Israel, and later was a part of
Galilee, bordering on the northwestern pert of the Sea of Galilee, and
including Capernaum and Bethsaida.--Ed.)
Naphtali,
Mountthe
mountainous district which formed the main part of the inheritance of
Naphtali, (Joshua 20:7) answering to "Mount Ephraim" in the centre and
"Mount Judah" in the south of Palestine.
Naphtuhim(border-people),
a Mizraite (Egyptian) nation or tribe mentioned only in the account of
the descendants of Noah. (Genesis 10:13; 1 Chronicles 1:11) If we may
judge from their position in the list Of the Mizraites, the Naphtuhim
were possibly settled, at first, either in Egypt or immediately to the
west of it.
Narcissus(stupidity),
a dweller at Rome, (Romans 16:11) some members of whose household were
known us Christians to St. Paul. Some have assumed the identity of this
Narcissus with the secretary of the emperor Claudius; but this is quite
uncertain.
Nard[[903]Spikenard]
Nathan(a
giver).
+An eminent Hebrew prophet in the reigns of David and Solomon. (B.C.
1015.) He first appears in the consultation with David about the
building of the temple. (2 Samuel 7:2,3,17) He next comes forward as
the reprover of David for the sin with Bathsheba; and his famous
apologue on the rich man and the ewe lamb, which is the only direct
example of his prophetic power, shows it to have been of a very high
order. (2 Samuel 12:1-12)
+A son of David; one of the four who were borne to him by Bathsheba. (1
Chronicles 3:5) comp, 1Chr 14:4 and 2Sam 5:14
+Son or brother of one of the members of David's guard. (2 Samuel
23:36; 1 Chronicles 11:38)
+One of the head men who returned from Babylon with Ezra on his second
expedition. (Ezra 8:16) 1 Esdr. 8:44. It is not impossible that he may
be the same with the "son of Bani." (Ezra 10:39)
Nathanael(gift
of God), a disciple of Jesus Christ, concerning whom, under that name
at least, we learn from Scripture little more than his birthplace, Cana
of Galilee, (John 21:2) and his simple, truthful character. (John 1:47)
The name does not occur in the first three Gospels; but it is commonly
believed that Nathanael and Bartholomew are the same person. The
evidence for that belief is as follows: St, John who twice mentions
Nathanael, never introduces the name of Bartholomew at all. St.
Matthew, (Matthew 10:3) St. Mark, (Mark 3:18) and St. Luke, (Luke 8:14)
all speak of Bartholomew but never of Nathanael. If was Philip who
first brought Nathanael to Jesus, just as Andrew had brought his
brother Simon.
Nathanmelech(the
gift of the king), a eunuch (Authorized Version "chamberlain") in the
court of Josiah. (2 Kings 23:11) (B.C. 628.)
Naum(consolation),
son of Esli, and father of Amos, in the genealogy of Christ, (Luke
3:25) about contemporary with the high priesthood of Jason all the
reign of Antiochus Epiphanes. (B.C.175.)
Nave(Heb.
gao), anything convex or arched, as the boss of a shield, (Job 15:26)
the eyebrows, (Leviticus 14:9) an eminent place. (Ezekiel 16:31) It is
rendered once only in the plural, "naves," (1 Kings 7:33) meaning the
centres of the wheels in which the spokes are inserted i.e. the hubs.
In (Ezekiel 1:18) it is rendered twice "rings," and margin "strakes,"
an old word apparently used for the nave (hub) of a wheel and also more
probably for the felloe or the tire, as making the streak or stroke
upon the ground.
Nazarenean
inhabitant of Nazareth. This appellative is applied to,Jesus in many
passages in the New Testament. This name, made striking in so many
ways, and which, if first given in scorn, was adopted and gloried in by
the disciples, we are told in (Matthew 2:23) possesses a prophetic
significance. Its application to Jesus, in consequence of the
providential arrangements by which his Parents were led to take up
their abode in Nazareth, was the filling out of the predictions in
which the promised Messiah is described as a netser i.e. a shoot,
sprout, of Jesse, a humble and despised descendant of the decayed royal
family. Once, (Acts 24:5) the term Nazarenes is applied to the
followers of Jesus by way of contempt. The name still exists in Arabic
as the ordinary designation of Christians.
Nazareth(the
guarded one) the ordinary residence of our Saviour, is not mentioned in
the Old Testament, but occurs first in (Matthew 2:23) It derives its
celebrity from its connection with the history of Christ, and in that
respect has a hold on the imagination and feelings of men which it
shares only with Jerusalem and Bethlehem. It is situated among the
hills which constitute the south ridges of Lebanon,just before they
sink down into the plain of Esdraelon, (Mr. Merrill, in "Galilee in the
Time of Christ" (1881), represents Nazareth in Christ's time as a city
(so always called in the New Testament) of 15,000 to 20,000
inhabitants, of some importance and considerable antiquity, and not so
insignificant and mean as has been represented.--ED.) Of the
identification of the ancient site there can be no doubt. The name of
the present village is en-Nazirah the same, therefore, as of old it is
formed on a hill or mountain, (Luke 4:29) it is within the limits of
the province of Galilee, (Mark 1:9) it is near Cana, according to the
implication in (John 2:1,2,11) a precipice exists in the neighborhood.
(Luke 4:29) The modern Nazareth belongs to the better class of eastern
villages. It has a population of 3000 or 4000; a few are Mohammadans,
the rest Latin and Greek Christians. (Near this town Napoleon once
encamped (1799), after the battle of Mount Tabor.) The origin of the
disrepute in which Nazareth stood, (John 1:47) is not certainly known.
All the inhabitants of Galilee were looked upon with contempt by the
people of Judea because they spoke a ruder dialect, were less
cultivated and were more exposed by their position to contact with the
heathen. But Nazareth labored under a special opprobrium, for it was a
Galilean and not a southern Jew who asked the reproachful question
whether "any good thing" could come from that source. Above the town
are several rocky ledges, over which a person could not be thrown
without almost certain destruction. There is one very remarkable
precipice, almost perpendicular and forty or fifty near the Maronite
church, which may well be supposed to be the identical one over which
his infuriated fellow townsmen attempted to hurl Jesus.
Nazaritemore
properly Naz'irite (one separated), one of either sex who was bound by
a vow of a peculiar kind to be set apart from others for the service of
God. The obligation was either for life or for a defined time. There is
no notice in the Pentateuch of Nazarites for life; but the regulations
for the vow of a Nazarite of days are given. (Numbers 6:1-21) The
Nazarite, during-the term of has consecration, was bound to abstain
from wine grapes, with every production of the vine and from every kind
of intoxicating drink. He was forbidden to cut the hair of his head, or
to approach any dead body, even that of his nearest relation. When the
period of his vow was fulfilled he was brought to the door of the
tabernacle, and was required to offer a he lamb for a burnt offering, a
ewe lamb for a sin offering, and a ram for a peace offering, with the
usual accompaniments of peace offerings, (Leviticus 7:12,13) and of the
offering made at the consecration of priests. (Exodus 29:2; Numbers
6:15) He brought also a meat offering and a drink offering, which
appear to have been presented by themselves as a distinct act of
service. ver. (Numbers 6:17) He was to cut off the hair of "the head of
his separation "(that is, the hair which had grown during the period of
his consecration) at the door of the tabernacle, and to put it into the
fire under the sacrifice on the altar. Of the Nazarites for life three
are mentioned in the Scriptures--Samson, Samuel and St. John the
Baptist. The only one of these actually called a Nazarite is Samson. We
do not know whether the vow for life was ever voluntarily taken by the
individual. In all the cases mentioned in the sacred history, it was
made by the parents before the birth of the Nazarite himself. The
consecration of the Nazarite bore a striking resemblance to that of the
nigh priest. (Leviticus 21:10-12) The meaning of the Nazarite vow has
been regarded in different lights. It may be regarded as an act of
self-sacrifice, That it was essentially a sacrifice of the person to
the Lord is obviously in accordance with the terms of the law. (Numbers
6:2) As the Nazarite was a witness for the straitness of the law, as
distinguished from the freedom of the gospel, his sacrifice of himself
was a submission to the letter of the rule. Its outward manifestations
were restraints and eccentricities. The man was separated from his
brethren that he might be peculiarly devoted to the Lord. This was
consistent with the purpose of divine wisdom for the time for which it
was ordained.
Neah(shaking)
a place which was one of the landmarks on the boundary of Zebulun.
(Joshua 19:13) only. It has not yet been certainly identified.
Neapolis(new
city) is the place in northern Greece where Paul and his associates
first landed in Europe. (Acts 16:11) where, no doubt, he landed also on
his second visit to Macedonia, (Acts 20:1) and whence certainly he
embarked on his last journey through that province to Troas and
Jerusalem. (Acts 20:6) Philippi being an inland town, Neapolis was
evidently the port, and is represented by the present Kavalla .
(Kavalla is a city of 5000 or 6000 inhabitants, Greeks and Turks.
Neapolis was situated within the bounds of Thrace, ten miles from
Philippi, on a high rocky promontory jutting out into the AEgean Sea,
while a temple of Diana crowned the hill-top.--ED.)
Neariah(servant
of Jehovah).
+One of the six sons of Shemaiah in the line of the royal family of
Judah after the captivity. (1 Chronicles 3:22,23) (B.C. about 350.)
+A son of Ishi, and one of the captains of the 500 Simeonites who in
the days of Hezekiah, drove out the Amalekites from Mount Seir. (1
Chronicles 4:42) (B.C. 715.)
Nebai(fruitful),
a family of the heads of the people who signed the covenant with
Nehemiah. (Nehemiah 10:19)
Nebaioth,
Nebajoth(heights),
the "first-born of Ishmael," (Genesis 25:13; 1 Chronicles 1:29) (B.C.
about 1850), and father of a pastoral tribe named after him, the "rams
Of Nebaioth" being mentioned by the prophet Isaiah, (Isaiah 60:7) with
the; flocks of Kedar. From the days of Jerome: this people had been
identified with the Nabathaeans of Greek and Roman history Petra was
their capital. (They first settled in the country southeast of
Palestine, and wandered gradually in search of pasturage till they came
to Kedar, of which Isaiah speaks. Probably the Nebaioth of Arabia
Petrea were, as M. Quatremere argues the same people as the Nebat of
Chaldea.--McClintock and Strong's Cyclopedia.)
Neballat(hidden
folly), town of Benjamin, one of those which the Benjamites reoccupied
after the captivity. (Nehemiah 11:34)
Nebat(aspect),
the father of Jeroboam, (1 Kings 11:26; 12:2,15) etc., is described as
an Ephrathite or Ephraimite of Zereda. (B.C. about 1000.)
Nebo
+A town of Reuben on the east side of Jordan. (Numbers 32:3,38) In the
remarkable prophecy adopted by Isaiah, (Isaiah 15:2) and Jeremiah,
(Jeremiah 48:1,26) concerning Moab, Nebo is mentioned in the same
connection as before, but in the hands of Moab. Eusebius and Jerome
identify it with Nobah or Kerrath, and place it eight miles South of
Heshbon, where the ruins of el-Habis appear to stand at present. (Prof.
Paine identifies it with some ruins on Mount Nebo, a mile south of its
summit, and Dr. Robinson seems to agree with this.--ED.)
+The children of Nebo returned from Babylon with Zerubbabel. (Ezra
2:29; 10:43; Nehemiah 7:33) The name occurs between Bethel and Ai and
Lydda, which implies that it was situated in the territory of Benjamin
to the northwest of Jerusalem. This is possibly the modern Beit-Nubah,
about 12 miles northwest by west of Jerusalem, 8 from Lydda.
+Nebo, which occurs both in Isaiah, (Isaiah 46:11) and Jeremiah,
(Jeremiah 45:1) as the name of a Chaldean god, is a well known deity of
the Babylonians and Assyrians. He was the god who presided over
learning and letters. His general character corresponds to that of the
Egyptian Thoth the Greek Hermes and the Latin Mercury. Astronomically
he is identified with the planet nearest the sun. In Babylonia Nebo
held a prominent place from an early time. The ancient town of Borsippa
was especially under his protection, and the great temple here, the
modern Birs-Nimrud, was dedicated to him from a very remote age. He was
the tutelar god of the most important Babylonian kings, in whose names
the word Nabu or Nebo appears as an element. (prophet), Mount, the
mountain from which Moses took his first and last view of the promised
land. (32:41; 34:1) It is described as in the land of Moab, facing
Jericho; the head or summit of a mountain called Pisgah, which again
seems to have formed a portion of the general range of Abarim.
(Notwithstanding the minuteness of this description, it is only
recently that any one has succeeded in pointing out any spot which
answers to Nebo. Tristram identifies it with a peak (Jebel Nebbah) of
the Abarim or Moab mountains, about three miles southwest of Heshban
(Heshbon) and about a mile and a half due west of Baal-meon. "It
overlooks the mouth of the Jordan, over against Jericho," (34:1) and
the gentle slopes of its sides may well answer to the "field of
Zophim." (Numbers 23:14) Jebel Nebbah is 2683 feet high. It is not an
isolated peak but one of a succession of bare turf-clad eminences, so
linked together that the depressions between them were mere hollows
rather than valleys. It commands a wide prospect. Prof. Paine, of the
American Exploration Society, contends that Jebel Nebbah, the highest
point of the range, is Mount Nebo, that Jebel Siaghah, the extreme
headland of the hill, is Mount Pisgah, and that "the mountains of
Abarim "are the cliffs west of these points, and descending toward the
Dead Sea. Probably the whole mountain or range was called sometimes by
the name of one peak and sometimes by that of another as is frequently
the case with mountains now.--ED.)
Nebuchadnezzar,
Or Nebuchadrezzar(may
Nebo protect the crown), was the greatest and most powerful of the
Babylonian kings. His name is explained to mean "Nebo is the protector
against misfortune." He was the son and successor of Nabopolassar, the
founder of the Babylonian empire. In the lifetime of his father
Nebuchadnezzar led an army against Pharaoh-necho, king of Egypt,
defeated him at Carchemish, B.C. 605, in a great battle (Jeremiah
46:2-12) recovered Coele-Syria, Phoenicia and Palestine, took
Jerusalem, (Daniel 1:1,2) pressed forward to Egypt, and was engaged in
that country or upon its borders when intelligence arrived which
recalled him hastily to Babylon. Nabopolassar, after reigning
twenty-one years, had died and the throne was vacant. In alarm about
the succession Nebuchadnezzar returned to the capital, accompanied only
by his light troops; and crossing the desert, probably by way of Tadmor
or Palmyra, reached Babylon before any disturbance had arisen and
entered peaceably on his kingdom, B.C. 604. Within three years of
Nebuchadnezzar's first expedition into Syria and Palestine,
disaffection again showed itself in those countries. Jehoiakim, who,
although threatened at first with captivity, (2 Chronicles 36:6) had
been finally maintained on the throne as a Babylonian vassal, after
three years of service "turned and rebelled" against his suzerain,
probably trusting, to be supported by Egypt. (2 Kings 24:1) Not long
afterward Phoenicia seems to have broken into revolt, and the Chaldean
monarch once more took the field in person, and marched first of all
against Tyre. Having invested that city and left a portion of his army
there to continue the siege, he proceeded against Jerusalem, which
submitted without a struggle. According to Josephus, who is here our
chief authority, Nebuchadnezzar punished Jehoiakim with death, comp.
(Jeremiah 23:18,19) and Jere 36:30 But placed his son Jehoiachin upon
the throne. Jehoiachin reigned only three months; for, on his showing
symptoms of disaffection, Nebuchadnezzar came up against Jerusalem for
the third time, deposed the son's prince whom he carried to Babylon,
together with a large portion of the population of the city and the
chief of the temple treasures), and made his uncle, Zedekiah, king in
his room. Tyre still held out; and it was not till the thirteenth year
from the time of its first investment that the city of merchants fell,
B.C. 585. Ere this happened, Jerusalem had been totally destroyed.
Nebuchadnezzar had commenced the final siege of Jerusalem in the ninth
year of Zedekiah--his own seventeenth year (B.C. 588)--and took it two
years later, B.C. 586. Zedekiah escaped from the city, but was captured
near Jericho, (Jeremiah 39:5) and brought to Nebuchadnezzar at Riblah
in the territory of Hamath, where his eyes were put out by the king's
order while his sons and his chief nobles were slain. Nebuchadnezzar
then returned to Babylon with Zedekiah, whom he imprisoned for the
remainder of his life. The military successes of Nebuchadnezzar cannot
be traced minutely beyond this point. It may be gathered from the
prophetical Scriptures and from Josephus that the conquest of Jerusalem
was rapidly followed by the fall of Tyre and the complete submission of
Phoenicia, Ezek 26-28 after which the Babylonians carried their arms
into Egypt, and inflicted severe injuries on that fertile country.
(Jeremiah 46:13-26; Ezekiel 23:2-20) We are told that the first care of
Nebuchadnezzar, on obtaining quiet possession of his kingdom after the
first Syrian expedition, was to rebuild the temple of Bel
(Bel-Merodach) at Babylon out of the spoils of the Syrian war. The next
proceeded to strengthen and beautify the city, which he renovated
throughout and surrounded with several lines of fortifications, himself
adding one entirely new quarter. Having finished the walls and adorned
the gates magnificently, he constructed a new palace. In the grounds of
this palace he formed the celebrated "hanging garden," which the Greeks
placed among the seven wonders of the world. But he did not confine his
efforts to the ornamentation and improvement of his capital. Throughout
the empire at Borsippa, Sippara, Cutha, Chilmad, Duraba, Teredon, and a
multitude of other places, he built or rebuilt cities, repaired
temples, constructed quays, reservoirs, canals and aqueducts, on a
scale of grandeur and magnificence surpassing everything of the kind
recorded in history unless it be the constructions of one or two of the
greatest Egyptian monarchs. The wealth greatness and general prosperity
of Nebuchadnezzar are strikingly placed before us in the book of
Daniel. Toward the close of his reign the glory of Nebuchadnezzar
suffered a temporary eclipse. As a punishment for his pride and vanity,
that strange form of madness was sent upon him which the Greeks called
Lycanthropy, wherein the sufferer imagines himself a beast, and,
quitting the haunts of men, insists on leading the life of a beast.
(Daniel 4:33) (This strange malady is thought by some to receive
illustration from an inscription; and historians place at this period
the reign of a queen to whom are ascribed the works which by others are
declared to be Nebuchadnezzar's. Probably his favorite wife was
practically at the head of affairs during the malady of her husband.
Other historians, Eusebius and Berosus also confirm the account. See
Rawlinson's "Historical Illustrations."--ED.) After an interval of four
or perhaps seven years, (Daniel 4:16) Nebuchadnezzar's malady left him.
We are told that "his reason returned, and for the glory of his kingdom
his honor and brightness returned;" and he "was established in his
kingdom, and excellent majesty was added to him." (Daniel 4:36) He died
in the year B.C. 561, at an advanced age (eighty-three or eighty-four),
having reigned forty-three years. A son, Evilmerodach, succeeded him.
Nebushasban(Nebo
saves me), one of the officers of Nebuchadnezzar at the time of the
capture of Jerusalem. He was Rab-saris, i.e. a chief of the eunuchs.
(Jeremiah 39:13) Nebushasban's office and title were the same as those
of Ashpenaz, (Daniel 1:3) whom he probably succeeded.
Nebuzaradan(chief
whom Nebo favors), the Rab-tabbachim i.e. chief of the slaughterers
(Authorized Version "captain of the guard"), a high officer in the
court of Nebuchadnezzar. On the capture of Jerusalem he was left by
Nebuchadnezzar in charge of the city. Comp. (Jeremiah 39:11) He seems
to have quitted Judea when he took down the chief people of Jerusalem
to his master at Riblah. (2 Kings 25:18-20) In four years he again
appeared. (Jeremiah 52:30) Nebuchadnezzar in his twenty-third year made
a descent on the regions east of Jordan, including the Ammonites and
Moabites, who escaped when Jerusalem was destroyed. Thence he proceeded
to Egypt, and, either on the way thither or on the return, Nebuzaradan
again passed through the country and carried off more captives.
(Jeremiah 52:30)
Necho(lame).
(2 Chronicles 35:20,22; 36:4) [PHARAOH-NECHO]
Nedabiah(whom
Jehovah impels) apparently one of the sons of Jeconiah or Jehoiachin,
king of Judah. (1 Chronicles 3:18)
Neginah(stringed
instruments), the singular of Neginoth. If occurs in the title of
(Psalms 61:1) It is the general term by which all stringed instruments
are described. "The chief musician on Neginoth " was therefore the
conductor of that portion of the temple-choir who played upon the
stringed instruments, and who are mentioned in (Psalms 68:25)
Neginoth[[904]Neginah]
Nehelamite,
Thethe
designation of a man named Shemaiah, a false prophet, who went with the
captivity to Babylon. (Jeremiah 29:24,31,32) The name is no doubt
formed from that either of Shemaiah's native place or the progenitor of
his family which of the two is uncertain.
Nehemiah(consolation
of the Lord).
+Son of Hachaliah, and apparently of the tribe of Judah. All that we
know certainly concerning him is contained in the book which bears his
name. We first find him at Shushan, the winter residence of the kings
of Persia, in high office as the cupbearer of King Artaxerxes
Longimanus. In the twentieth year of the king's reign, i.e. B.C. 445,
certain Jews arrived from Judea, and gave Nehemiah a deplorable account
of the state of Jerusalem. He immediately conceived the idea of going
to Jerusalem to endeavor to better their state, and obtained the king's
consent to his mission. Having received his appointment as governor of
Judea, he started upon his journey, being under promise to return to
Persia within a given time. Nehemiah's great work was rebuilding, for
the first time since their destruction by Nebuzar-adan, the walls of
Jerusalem, and restoring that city to its former state and dignity as a
fortified town. To this great object therefore Nehemiah directed his
whole energies without an hour's unnecessary delay. In a wonderfully
short time the walls seemed to emerge from the heaps of burnt rubbish,
end to encircle the city as in the days of old. It soon became apparent
how wisely Nehemiah had acted in hastening on the work. On his very
first arrival, as governor, Sanballat and Tobiah had given unequivocal
proof of their mortification at his appointment; but when the
restoration was seen to be rapidly progressing, their indignation knew
no bounds. They made a great conspiracy to fall upon the builders with
an armed force and put a stop to the undertaking. The project was
defeated by the vigilance and prudence of Nehemiah. Various stratagems
were then resorted to get Nehemiah away from Jerusalem and if possible
to take his life; but that which most nearly succeeded was the attempt
to bring him into suspicion with the king of Persia, as if he intended
to set himself up as an independent king as soon as the walls were
completed. The artful letter of Sanballat so-far wrought upon
Artaxerxes that he issued a decree stopping the work till further
orders. If is probable that at the same time he recalled Nehemiah, or
perhaps his leave of absence had previously expired. But after a delay,
perhaps of several years he was permitted to return to Jerusalem land
to crown his work by repairing the temple and dedicating the walls.
During his government Nehemiah firmly repressed the exactions of the
nobles and the usury of the rich, and rescued the poor Jews from
spoliation and slavery. He refused to receive his lawful allowance as
governor from the people, in consideration of their poverty, during the
whole twelve years that he was in office but kept at his own charge a
table for 150 Jews, at which any who returned from captivity were
welcome. He made most careful provision for the maintenance of the
ministering priests and Levites and for the due and constant
celebration of divine worship. He insisted upon the sanctity of the
precincts of the temple being preserved inviolable, and peremptorily
ejected the powerful Tobiah from one of the chambers which Eliashib had
assigned to him. With no less firmness and impartiality he expelled
from all sacred functions those of the high priest's family who had
contracted heathen marriages, and rebuked and punished those of the
common people who had likewise intermarried with foreigners; and
lastly, he provided for keeping holy the Sabbath day, which was
shamefully profaned by many both Jews and foreign merchants, and by his
resolute conduct succeeded in repressing the lawless traffic on the day
of rest. Beyond the thirty-second year of Artaxerxes, to which
Nehemiah's own narrative leads us, we have no account of him whatever.
+One of the leaders of the first expedition from Babylon to Jerusalem
under Zerabbabel. (Ezra 2:2; Nehemiah 7:7)
+Son of Azbuk and ruler of the half part of Beth-zur, who helped to
repair the wall of Jerusalem. (Nehemiah 3:18)
Nehemiah,
The Book Oflike
the preceding one of Ezra, is clearly and certainly not all by the same
hand. [[905]Ezra, Book Of, BOOK OF] By far the most important portion,
indeed is the work of Nehemiah but other portions are either extracts
from various chronicles and registers or supplementary narratives and
reflections, some apparently by Ezra, others, perhaps the work of the
same person who inserted the latest, genealogical extracts from the
public chronicles. The main history contained in the book of Nehemiah
covers about twelve years, viz., from the twentieth to the
thirty-second year of Artaxerxes Langimanus i.e. from B.C. 445 to 433.
The whole narrative gives us a graphic and interesting account of the
state of Jerusalem and the returned captives in the writer's times,
and, incidentally, of the nature of the Persian government and the
condition of its remote provinces, The book of Nehemiah has always had
an undisputed place in the Canon, being included by the Hebrews under
the general head of the book of Ezra, and, as Jerome tells us in the
Prolog. Gal., by the Greeks and Latins under the name of the second
book of Ezra.
NehilothThe
title of (Psalms 5:1) in the Authorized Version is rendered "To the
chief musician upon Nehiloth ." It is most likely that nehiloth is the
general term for perforated wind-instruments of all kinds, as neginoth
denotes all manner of stringed instruments.
Nehum(consolation),
one of those who returned from Babylon with Zerubbabel. (Nehemiah 7:7)
Nehushta(brass),
the daughter of Elnathan of Jerusalem, wife of Jehoiakim and mother of
Jehoiachin, kings of Judah. (2 Kings 24:8) (B.C. 616.)
Nehushtan(a
thing of brass), the name by which the brazen serpent made by Moses in
the wilderness, (Numbers 21:9) was worshipped in the time of Hezekiah.
(2 Kings 18:4) It is evident that our translators by their rendering
"and he called it Nehushtan" understood that the subject of the
sentence is Hezekiah and that when he destroyed the brazen serpent he
gave it the name Nehushtan "a brazen thing" in token of his utter
contempt. But it is better to understand the Hebrew as referring to the
name by which the serpent was generally known, the subject of the verb
being indefinite-- "and one called it 'Nehushtan.'"
Neiel(moved
by God), a place which formed one of the landmarks of the boundary of
the tribe of Asher. (Joshua 19:27) only. It occurs between Jiphthahel
and Cabul. If the former of these be identified with Jefat, and the
latter with Kabul, eight or nine miles east-southeast of Akka, then
Neiel may possibly be represented by Mi'ar, a village conspicuously
placed on a lofty mountain brow, just halfway between the two.
Nekeb(cavern),
one of the towns on the boundary of Naphtali. (Joshua 19:3) It lay
between Adami and Jabneel. A great number of commentators have taken
this name as being connected with the preceding.
Nekoda(distinguished).
+The descendants of Nekoda returned among the Nethinim after the
captivity. (Ezra 2:48; Nehemiah 7:50)
+The sons of Nekoda were among those who went up after the captivity
from Tel-melah, Tel-harsa, and other places, but were unable to prove
their descent from Israel. (Ezra 2:60; Nehemiah 7:62)
Nemuel(day
of God).
+A Reubenite, son of Eliab and eldest brother of Dathan and Abiram.
(Numbers 26:9)
+The eldest son of Simeon, (Numbers 26:12; 1 Chronicles 4:24) from whom
were descended the family of the Nemuelites. In (Genesis 46:10) he is
called JERIUEL.
Nepheg(sprout).
+One of the sons of Izhar the son of Kohath. (Esther 6:21)
+One of David's sons born to him in Jerusalem. (2 Samuel 5:15; 1
Chronicles 3:7; 14:6)
Nephish(refreshed),
an inaccurate variation (found in (1 Chronicles 1:19) only) of the name
Nephish.
Nephishesim(expansions).
The children of Nephishesim were among the Nethinim who returned with
Zerubbabel. (Nehemiah 7:62)
NephthalimA
form of the name Naphtali. (Job 7:3; Matthew 4:13,15; Revelation 7:6)
Nephtoah,
Or Nephtoah(opening),
The water of. The spring or source of the water or (inaccurately)
waters of Nephtoah was one of the landmarks in the boundary line which
separated Judah from Benjamin. (Joshua 15:9; 18:15) It lay northwest of
Jerusalem in which direction, it seems to have been satisfactorily
identified in Ain Lifta, a spring situated a little distance above the
village of the same name.
Nephusim(expansions),
the same as Nephishesim, of which name according to Gesenius it is the
proper form. (Ezra 2:50)
Ner(a
light or lamp), son of Jehiel, according to (1 Chronicles 8:33) father
of Abner, and grandfather of King Saul. (B.C. 1140.) Abner was,
therefore, uncle to Saul, as is expressly stated in (1 Samuel 14:50)
Nereus(lamp),
a Christian at Rome, saluted by St. Paul. (Romans 16:15) According to
tradition he was beheaded at Terracina, probably in the reign of Nerva.
Nergal(hero),
one of the chief Assyrian and Babylonian deities, seems to have
corresponded closely to the classical Mars. (2 Kings 17:30) It is
conjectured that he may represent the deified Nimrod.
Nergalsharezer(prince
of fire) occurs only in (Jeremiah 39:3) and Jere 39:13 There appear to
have been two persons in the name among the "princes of the king of
Babylon" who accompanied Nebuchadnezzar on his last expedition against
Jerusalem. One of these is not marked by any additional title; but the
other has the honorable distinction of Rab-mag, probably meaning chief
of the Magi [see RAB-MAG], and it is to him alone that any particular
interest attaches. In sacred Scripture he appears among the persons
who, by command of Nebuchadnezzar, released Jeremiah from prison.
Profane history gives us reason to believe that he was a personage of
great importance, who not long afterward mounted the Babylonian throne.
He is the same as the monarch called Neriglissar or Neriglissor, who
murdered Evil-merodach, the son of Nebuchadnezzar and succeeded him
upon the throne. His reign lasted from B.C. 559, to B.C. 556.
Nerishort
form for [906]Neriah (Jehovah is my lamp) son of Melchi and father of
Salathiel, in the genealogy of Christ.
Neriah(lamp
of Jehovah), the son of Maaseiah and father of Baruch and Seraiah.
Net[See
FISHING]
Nethaneel(given
of God).
+The son of Zuar and prince of the tribe of Issachar at the time of the
exodus. (Numbers 1:8; 2:5; 7:18) (B.C. 1491.)
+The fourth son of Jesse and brother of David. (1 Chronicles 2:14)
+A priest in the reign of David who blew the trumpet before the ark
when it was brought from the house of Obededom. (1 Chronicles 15:24)
(B.C. 1055.)
+A Levite, father of Shemaiah the scribe, in the reign of David. (1
Chronicles 24:6)
+A son of Obed-edom. (1 Chronicles 26:4)
+One of the princes of Judah whom Jehoshaphat sent to teach in the
cities of his kingdom. (2 Chronicles 17:7) (B.C. 912.)
+A chief of the Levites in the reign of Josiah. (2 Chronicles 35:9)
(B.C. 628.)
+A priest of the family of Pashur, in the time of Ezra, who married a
foreign wife. (B.C. 458.)
+The representative of the priestly family of Jedaiah in the time of
Joiakim. (Nehemiah 12:21) (B.C. 446.)
+A Levite, of the sons of Asaph, who with his brethren played upon the
musical instruments of David at the dedication of the wall of Jerusalem
under Ezra and Nehemiah. (Nehemiah 12:36) (B.C. 446.)
Nethaniah(given
of Jehovah).
+The son of Elishama, and father of Ishmael who murdered Gedaliah. (2
Kings 25:23,25) He was of the royal family of Judah. (B.C. 620.)
+One of the four sons of Asaph the minstrel. (1 Chronicles 25:12) (B.C.
1015.)
+A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) (B.C. 912.)
+The father of Jehudi. (Jeremiah 36:14) (B.C. 638.)
Nethinim(given,
dedicated), As applied specifically to a distinct body of men connected
with the services of the temple, this name first meets us in the later
books of the Old Testament-- in 1 Chronicles, Ezra and Nehemiah, The
word and the ideas embodied in it may, however, be traced to a much
earlier period. As derived from the verb nathan, i.e. give, set apart,
dedicate, it was applied to those who were pointed to the liturgical
offices of the tabernacle. We must not forget that the Levites were
given to Aaron and his sons, i.e. to the priests as an order, and were
accordingly the first Nethinim. (Numbers 3:9; 8:19) At first they were
the only attendants, and their work must have been laborious enough.
The first conquests, however, brought them their share of the captive
slaves of the Midianites and 320 were given to them as having charge of
the tabernacle, (Numbers 31:47) while 32 only were assigned specially
to the priests. This disposition to devolve the more laborious offices
of their ritual upon slaves of another race showed itself again in the
treatment of the Gibeonites. No addition to the number thus employed
pears to have been mad ring the period of the judges, and they
continued to be known by their own name as the Gibeonites. Either the
massacre at Nob had involved the Gibeonites as well as the priests, (1
Samuel 22:19) or else they had fallen victims to some other outburst of
Saul's fury; and though there were survivors, (2 Samuel 21:2) the
number was likely to be quite inadequate for the greater stateliness of
the new worship at Jerusalem. It is to this period accordingly that the
origin of the class bearing this name may be traced. The Nethinim were
those "whom David and the princes appointed (Heb. gave) for the service
of the Levites." (Ezra 8:20) At this time the Nethinim probably lived
within the precincts of the temple, doing its rougher work and so
enabling the Levites to take a higher position as the religious
representatives and instructors of the people. The example set by David
was followed by his successor.
Netophah(distillation),
a town the name of which occurs only in the catalogue of those who
returned with Zerubbabel from the captivity. (Ezra 2:22; Nehemiah 7:26)
1 Esdr. 5:18. But, though not directly mentioned till so late a period,
Netophah was really a much older place. Two of David's guard, (1
Chronicles 17:13,15) were Netophathites. The "villages of the
Neophathites" were the residence of the Levites. (1 Chronicles 9:16)
From another notice we learn that the particular Levites who inhabited
these villages were singers. (Nehemiah 12:28) To judge from (Nehemiah
7:26) the town was in the neighborhood of, or closely connected with,
Bethlehem.
Netophathitean
inhabitant of Neophah.
Nettlea
well-known plant covered with minute sharp hairs; containing a poison
that produces a painful, stifling sensation. It grows on neglected
ground. A different Hebrew word in (Job 30:7; Proverbs 24:31; Zephaniah
2:9) seems to indicate a different species.
New
MoonThe
first day of the lunar month was observed as a holy day. In addition to
the daily sacrifice there were offered two young bullocks, a ram and
seven lambs of the first year as a burnt offering, with the proper meat
offerings and drink offerings, and a kid as a sin offering. (Numbers
28:11-15) As on the Sabbath, trade and handicraft work were stopped,
(Amos 8:5) and the temple was opened for public worship. (Isaiah 66:23;
Ezekiel 46:3) The trumpets were blown at the offering of the special
sacrifices for the day, as on the solemn festivals. (Numbers 10:10;
Psalms 81:3) It was an occasion for state banquets. (1 Samuel 20:5-24)
In later, if not in earlier, times fasting was intermitted at the new
moons. Judith 8:6. The new moons are generally mentioned so as to show
that they were regarded as a peculiar class of holy days, distinguished
from the solemn feasts and the Sabbaths. (1 Chronicles 113:31; 2
Chronicles 2:4; 8:13; 31:3; Ezra 3:5; Nehemiah 10:33; Ezekiel 45:17)
The seventh new moon of the religious year, being that of Tisri,
commenced the civil year, and had a significance and rites of its own.
It was a day of holy convocation. The religious observance of the day
of the new moon may plainly be regarded as the consecration of a
natural division of time.
New
TestamentIt
is proposed in this article to consider the text of the New Testament.
The subject naturally divides itself into-- I. The history of the
written text; II. The history of the printed text. I. THE HISTORY OF
THE WRITTEN TEXT.--
+The early history of the apostolic writings externally, as far as it
can be traced, is the same as that of other contemporary books. St.
Paul, like Cicero or Pliny often employed the services of an
amanuensis, to whom he dictated his letters, affixing the salutation
"with his own hand." (1 Corinthians 16:21; 2 Thessalonians 3:17;
Colossians 4:18) The original copies seem to have soon perished.
+In the natural course of things the apostolic autographs would be
likely to perish soon. The material which was commonly used for letters
the papyrus paper, to which St. John incidentally alludes. (2 John
1:12) comp. 3Joh 1:13 Was singularly fragile, and even the stouter
kinds, likely to be used for the historical books, were not fitted to
bear constant use. The papyrus fragments which have come down to the
present time have been preserved under peculiar circumstances as at
Herculaneum or in the Egyptian tombs.
+In the time of the Diocletian persecution, A.D. 303, copies of the
Christian Scriptures were sufficiently numerous to furnish a special
object for persecutors. Partly, perhaps, owing to the destruction thus
caused, but still more from the natural effects of time. no MS. of the
New Testament of the first three centuries remains but though no
fragment of the New Testament of the first century still remains, the
Italian and Egyptian papyri, which are of that date give a clear notion
of the caligraphy of the period. In these the text is written in
columns, rudely divided, in somewhat awkward capital letters (uncials),
without any punctuation or division of words; and there is no trace of
accents or breathings.
+In addition to the later MSS. the earliest versions and patristic
quotations give very important testimony to the character and history
of the ante-Nicene text; but till the last quarter of the second
century this source of information fails us. Only are the remains of
Christian literature up to that time extremely scanty, but the practice
of verbal quotation from the New Testament was not yet prevalent. As
soon as definite controversies arose among Christians, the text of the
New Testament assumed its true importance.
+Several very important conclusions follow from this earliest
appearance of textual criticism. It is in the first place evident that
various readings existed in the books of the New Testament at a time
prior to all extant authorities. History affords a trace of the pure
apostolic originals. Again, from the preservation of the first
variations noticed, which are often extremely minute, in one or more of
the primary documents still left, we may be certain that no important
changes have been made in the sacred text which we cannot now detect.
+Passing from these isolated quotations, we find the first great
witnesses to the apostolic text in the early Syriac and Latin versions
and in the rich quotations of Clement of Alexandria (cir. A.D. 220) and
Origen (A.D. 1842-4). From the extant works of Origen alone no
inconsiderable portion of the whole New Testament might be transcribed;
and his writings are an almost inexhaustible store house for the
history of the text. There can be no doubt that in Origen's time the
variations in the New Testament MSS. were beginning to lead to the
formation of specific groups of copies.
+The most ancient MSS. and versions now extant exhibit the
characteristic differences which have been found to exist in different
parts of the works of Origen. These cannot have had their source later
than the beginning of the third century, and probably were much
earlier. Bengel was the first (1734) who pointed out the affinity of
certain groups of MSS., which as he remarks, must have arisen before
the first versions were made. The honor of carefully determining the
relations of critical authorities for the New Testament text belongs to
Griesbach. According to him two distinct recensions of the Gospels
existed at the beginning of the third century-the Alexandrine and the
Western .
+From the consideration of the earliest history of the New Testament
text we now pass to the era of MSS. The quotations of Dionsius Alex.
(A.D. 264), Petrus Alex. (cir. A.D. 312), Methodius (A.D. 311) and
Eusebius (A.D. 340) confirm the prevalence of the ancient type of tent;
but the public establishment of Christianity in the Roman empire
necessarily led to important changes. The nominal or real adherence of
the higher ranks to the Christian faith must have largely increased the
demand for costly MSS. As a natural consequence the rude Hellenistic
forms gave way before the current Greek, and at the same time it is
reasonable to believe that smoother and fuller constructions were
substituted for the rougher turns of the apostolic language. In this
way the foundation of the Byzantine text was laid. Meanwhile the
multiplication of copies in Africa and Syria was checked by Mohammedan
conquests.
+The appearance of the oldest MSS. have been already described. The
MSS. of the fourth century, of which Codex Vaticanus may be taken as a
type present a close resemblance to these. The writing is in elegant
continuous uncials (capitals), in three columns, without initial
letters or iota subscript or adscript . A small interval serves as a
simple punctuation; and there are no accents or breathings by the hand
of the first writer, though these have been added subsequently. Uncial
writing continued in general use till the middle of the tenth century.
From the eleventh century downward cursive writing prevailed. The
earliest cursive biblical MS, is dated 964 A.D. The MSS. of the
fourteenth and fifteenth centuries abound in the contractions which
afterward passed into the early printed books. The oldest MSS. are
written on the thinnest and finest vellum; in later copies the
parchment is thick and coarse. Papprus was very rarely used after the
ninth century. In the tenth century cotton paper was generally employed
in Europe; and one example at least occurs of its use in the ninth
century. In the twelfth century the common linen or rag paper came into
use. One other kind of material requires notice--re-dressed parchment,
called palimpsests. Even at a very early period the original text of a
parchment MS. was often erased, that the material might be used afresh.
In lapse of time the original writing frequently reappeared in faint
lines below the later text, and in this way many precious fragments of
biblical MSS. which had been once obliterated for the transcription of
other works, have been recovered.
+The division of the Gospels into "chapters" must have come into
general use some time before the fifth century. The division of the
Acts and Epistles into chapters came into use at a later time. It is
commonly referred to Euthalius, who, however, says that he borrowed the
divisions of the Pauline Epistles from an earlier father and there is
reason to believe that the division of the Acts and Catholic Epistles
which he published was originally the work of Pamphilus the martyr. The
Apocalypse was divided into sections by Andreas of Caesarea about A.D.
500. The titles of the sacred books are from their nature additions to
the original text. The distinct names of the Gospels imply a
collection, and the titles of the Epistles are notes by the possessors,
and not addresses by the writers.
+Very few MSS. certain the whole New Testament--twenty-seven in all out
of the vast mass of extant documents. Besides the MSS. of the New
Testament, or of parts of it, there are also lectionaries, which
contain extracts arranged for the church services.
+The number of uncial MSS. remaining. though great when compared with
the ancient MSS. extent of other writings, is inconsiderable.
Tischendorf reckons forty in the Gospels. In these must be added Cod.
Sinait ., which is entire; a new MS. of Tischendorf, which is nearly
entire; and Cod. Zacynth., Which contains considerable fragments of St.
Luke. In the Acts there are nine: in the Catholic Epistles five; in the
Pauline Epistles fourteen; in the Apocalypse three.
+A complete description these MSS. is given In the great critical
editions of the New Testament. Here those only can be briefly noticed
which are of primary importance, the first place being given to the
latest-discovered and most complete Codex Sinaiticus--the Cod. Frid.
Aug. of LXX. at St. Petersburg, obtained by Tischendorf from the
convent of St. Catherine, Mount Sinai, in 1859. The New Testament is
entire, and the Epistle of Bamabas and parts of the Shepherd of Hermas
are added. It is probably the oldest of the MSS. of the New Testament
and of the fourth century. Codex Alexandrinus (Brit. Mus.), a MS. of
the entire Greek Bible, with the Epistles of Clement added. It was
given-by Cyril Lucar, patriarch of Constantinople, to Charles I. in
1628, and is now in the British Museum. It contains the whole of the
New Testament, with some chasms. It was probably written in the first
half of the fifth century. Codex Vaticanus (1209) a MS. of the entire
Greek Bible which seems to have been in the Vatican Library almost from
its commencement (cir. A.D. 1450). It contains the New Testament entire
to (Hebrews 9:14) katha : the rest of the Epistle to the Hebrews, the
Pastoral Epistles and the Apocalypse were added in the fifteenth
century. The MS. is assigned to the fourth century. Codex Ephraemi
rescriptus (Paris, Bibl, Imp. 9), a palimpsest MS. which contains
fragments of the LXX. and of every part of the New Testament. In the
twelfth century the original writing was effaced and some Greek
writings of Ephraem Syrus were written over it. The MS was brought to
Florence from the East at the beginning of the sixteenth century, and
came thence to Paris with Catherine Deuteronomy Medici. The only entire
books which have perished are 2 Thess. and 2 John.
+The number of the cursive MSS. (minuscules) in existence cannot be
accurately calculated. Tischendorf catalogues about 500 of the Gospels,
200 of the Acts and Catholic Epistles, 250 of the Pauline Epistles, and
a little less than 100 of the Apocalypse (exclusive of lectionaries);
but this enumeration can only be accepted as a rough approximation,
+Having surveyed in outline the history of the transmission of the
written text and the chief characteristics of the MSS. in which it is
preserved, we are in a position to consider the extent and nature of
the variations which exist in different copies. It is impossible to
estimate the number of these exactly, but they cannot be less than
120,000 in all, though of these a very large proportion consists of
differences of spelling and isolated aberrations of scribes and of the
remainder comparatively few alterations are sufficiently well supported
to create reasonable doubt as to the final judgment. Probably there are
not more than 1600-2000 places in which the true reading is a matter of
uncertainty.
+Various causes: readings are due to some arose from accidental, others
from intentional alterations of the original text.
+Other variations are due to errors of sight. Others may be described
as errors of impression or memory . The copyist, after reading a
sentence from the text before him, often failed to reproduce it
exactly. Variations of order are the most frequent and very commonly
the most puzzling questions of textual criticism. Examples occur in
every page, almost in every verse, of the New Testament.
+Of intentional changes some affect the expression, others the
substance of the passage.
+The number of readings which seem to have been altered for distinctly
dogmatic reasons is extremely small. In spite of the great revolutions
in thought, feeling and practice through which the Christian Church
passed In fifteen centuries, the copyists of the New Testament
faithfully preserved, according to their ability, the sacred trust
committed to them. There is not any trace of intentional revision
designed to give support to current opinions. (Matthew 17:21; Mark
9:29; 1 Corinthians 7:5) need scarcely be noticed.
+The great mass of various readings are simply variations in form.
There are, however, one or two greater variations of a different
character. The most important of these are (Mark 16:9) and John 7:53
... 8:12; Roma 16:25-27 The first stands quite by itself and there
seems to be little doubt that it contains an authentic narrative but
not by the hand of St. John. The two others taken in connection with
the last chapter of St. John's Gospel, suggest the possibility that the
apostolic writings may have undergone in some cases authoritative
revision.
+Manuscripts, it must be remembered, are but one of the three sources
of textual criticism. The versions and patristic quotations are
scarcely less important in doubtful cases. II. THE HISTORY OF THE
PRINTED TEXT.--The history of the printed text of the New Testament may
be these divided into three periods. The extends from the labors of the
Complutensian errors to those of Mill; the second from Mill to Scholz;
the third from Lachmann to the present time. The criticism of the first
period was necessarily tentative and partial: the materials available
for the construction of the text were few and imperfectly known. The
second period made a great progress: the evidence of MSS. of versions,
of the fathers, was collected with the greatest diligence and success;
authorities were compared and classified; principles of observation and
judgment were laid down. But the influence of the former period still
lingered. The third period was introduced by the declaration of a new
and sounder law. It was laid down that no right of possession could be
pleaded against evidence, The "received" text, as such, was allowed no
weight whatever. Its authority, on this view, must depend solely on
critical worth. From first to last, in minute details of order and
orthography, as well as in graver questions of substantial alteration,
the text must be formed by a free and unfettered judgment. The
following are the earliest editions:
+The Complutensian Polyglot .-The glory of printing the first Greek
Testament is due to the princely Cardinal Ximenes. This great prelate
as early as 1502 engaged the services of a number of scholars to
superintend an edition of the whole Bible in the original Hebrew and
Greek, with the addition of the Chaldee Targum of Onkelos, the LXX.
version and the Vulgate. The volume containing the New Testament was
Printed first, and was completed on January 10, 1524. The whole work
was not finished till July 10, 1517. (It was called Complutensian
because it was printed at Complutum, in Spain.--ED.)
+The edition of Erasmus .--The edition of Erasmus was the first
published edition of the New Testament. Erasmus had paid considerable
attention to the study of the New Testament, when he received an
application from Froben, a Printer of Basle with whom he was
acquainted, to prepare a Greek text for the press. The request was made
on April 17, 1515 and the whole work was finished in February, 1516.
+The edition of Stephens .--The scene of our history now changes from
Basle to Paris. In 1543, Simon Deuteronomy Colines: (Colinaeus)
published a Greek text of the New Testament, corrected in about 150
places on fresh MS. authority. Not long after it appeared, R. Estienne
(Stephanus) published his first edition (1546), which was based on a
collation of MSS, in the Royal Library with the Complutensian text.
+The editions of Beta and Elzevir .--The Greek text of Beta (dedicated
to Queen Elizabeth) was printed by H. Stephens in 1565 and a second
edition in 1576; but the chief edition was the third, printed in 1582,
which contained readings from Codez Bezae and Codex Clarontontanus .
The literal sense of the apostolic, writings must be gained in the same
way as the literal sense of any other writings-by the fullest use of
every appliance of scholarship, and the most complete confidence in the
necessary and absolute connection of words and thoughts. No variation
of phrase, no peculiarity of idiom, no change of tense, no change of
order, can be neglected. The truth lies in the whole expression, and no
one can presume to set aside any part as trivial or indifferent. The
importance of investigating most patiently and most faithfully the
literal meaning of the sacred text must be felt with tenfold force when
it is remembered that the literal sense is the outward embodiment of a
spiritual sense, which lies beneath and quickens every part of Holy
Scripture, [907]Bible]
New
Year[[908]Trumpets,
Feast Of FEAST OF]
Neziah(pre-eminent).
The descendants of Neziah were among the Nethinim who returned with
Zerubbabel, (Ezra 2:54; Nehemiah 7:56) (B.C.536.)
Nezib(garrison,
pillar), a city of Judah, (Joshua 15:43) only, in the district of the
Shefelah or lowland, one of the same group with Keilah and Mareshah. To
Eusebius and Jerome it was evidently known. They place it on the road
between Eleutheropolis and Hebron, seven or nine miles from the former,
and there it still stands under the almost identical name of Beit Nusib
or Chirbeh Nasib .
Nibhaz(the
barker), a deity of the Avites, introduced by them into Samaria in the
time of Shalmaneser. (2 Kings 17:31) The rabbins derived the name from
a Hebrew root nabach, "to bark," and hence assigned to it the figure of
a dog, or a dog-headed man. The Egyptians worshipped the dog. Some
indications of this worship have been found in Syria, a colossal figure
of a dog having formerly stood at a point between Berytus and Tripolis.
Nibshan(soft
soil) one of the six cities of Judah, (Joshua 15:62) which were in the
district of the Midbar (Authorized Version "wilderness").
Nicanor(conqueror).
+Son of Patroclus, 2 Macc. 8:9, a general who was engaged in the Jewish
wars under Antiochus Epiphanes and Demetrius I. 1 Macc. 3:38; 4;
7:26,49. (B.C. 160.)
+One of the first seven deacons. Acts 6:5.
Nicodemus(conqueror
of the people), a Pharisee, a ruler of the Jews and a teacher of
Israel, (John 3:1,10) whose secret visit to our Lord was the occasion
of the discourse recorded only by St. John. In Nicodemus a noble candor
and a simple love of truth shine out in the midst of hesitation and
fear of man. He finally became a follower of Christ, and came with
Joseph of Arimathaea to take down and embalm the body of Jesus.
Nicolaitans(followers
of Nicolas), a sect mentioned in (Revelation 2:6,15) whose deeds were
strongly condemned. They may have been identical with those who held
the doctrine of Balaam. They seem to have held that it was lawful to
eat things sacrificed to idols, and to commit fornication, in
opposition to the decree of the Church rendered in (Acts 15:20,29) The
teachers of the Church branded them with a name which expressed their
true character. The men who did and taught such things were followers
of Balaam. (2 Peter 2:15; Jude 1:11) They, like the false prophet of
Pethor, united brave words with evil deeds. In a time of persecution,
when the eating or not eating of things sacrificed to idols was more
than ever a crucial test of faithfulness, they persuaded men more than
ever that was a thing indifferent. (Revelation 2:13,14) This was bad
enough, but there was a yet worse evil. Mingling themselves in the
orgies of idolatrous feasts, they brought the impurities of those
feasts into the meetings of the Christian Church. And all this was
done, it must be remembered not simply as an indulgence of appetite:
but as a part of a system, supported by a "doctrine," accompanied by
the boast of a prophetic illumination, (2 Peter 2:1) It confirms the
view which has been taken of their character to find that stress is
laid in the first instance on the "deeds" of the Nicolaitans. To hate
those deeds is a sign of life in a Church that otherwise is weak and
faithless. (Revelation 2:6) To tolerate them is well nigh to forfeit
the glory of having been faithful under persecution. (Revelation
2:14,15)
Nicolas(victor
of the people), (Acts 6:5) a native of Antioch and a proselyte to the
Jewish faith. When the church was still confined to Jerusalem, he
became a convert and being a man of honest report full of the Holy
Ghost and of wisdom, he was chosen by the whole multitude of the
disciples to be one of the first seven deacons, and was ordained by the
apostles. There is no reason except the simplicity of name for
identifying Nicolas with the sect of Nicolaitans which our Lord
denounces, for the traditions on the subject are of no value.
Nicopolis(city
of victory) is mentioned in (Titus 3:12) as the place where St. Paul
was intending to pass the coming winter. Nothing is to be found in the
epistle itself to determine which Nicopolis is here intended. One
Nicopolis was in Thrace, near the borders of Macedonia. The
subscription (which, however, is of no authority) fixes on this place,
calling it the Macedonian Nicopolis. But there is little doubt that
Jerome's view is correct, and that the Pauline Nicopolis was the
celebrated city of Epirus. This city (the "city of victory") was built
by Augustus in memory the battle of Actium. It was on a peninsula, to
the west of the bay of Actium.
Niger(black)
is the additional or distinctive name given to the Simeon who was one
of the teachers and prophets in the church at Antioch. (Acts 13:1)
Night[[909]Day]
NighthawkThe
Hebrew word so translated, (Leviticus 11:10; 14:15) probably denotes
some kind of owl.
Nile(blue,
dark), the great river of Egypt. The word Nile nowhere occurs in the
Authorized Version but it is spoken of under the names of Sihor
[[910]Sihor] and the "river of Egypt." (Genesis 15:18) We cannot as yet
determine the length of the Nile, although recent discoveries have
narrowed the question. There is scarcely a doubt that its largest
confluent is fed by the great lakes on and south of the equator. It has
been traced upward for about 2700 miles, measured by its course, not in
a direct line, and its extent is probably over 1000 miles more. (The
course of the river has been traced for 3300 miles. For the first 1800
miles (McClintock and Strong say 2300) from its mouth it receives no
tributary; but at Kartoom, the capital of Nubia, is the junction of the
two great branches, the White Nile and the Blue Nile, so called from
the color of the clay which tinges their waters. The Blue Nile rises in
the mountains of Abyssinia and is the chief source of the deposit which
the Nile brings to Egypt. The White Nile is the larger branch. Late
travellers have found its source in Lake Victoria Nyanza, three degrees
south of the equator. From this lake to the mouth of the Nile the
distance is 2300 miles in a straight line--one eleventh the
circumference of the globe. From the First Cataract, at Syene, the
river flows smoothly at the rate of two or three miles an hour with a
width of half a mile. to Cairo. A little north of Cairo it divides into
two branches, one flowing to Rosetta and the other to Damietta, from
which place the mouths are named. See Bartlett's "Egypt and Palestine,"
1879. The great peculiarity of the river is its annual overflow, caused
by the periodical tropical rains. "With wonderful clock-like regularity
the river begins to swell about the end of June, rises 24 feet at Cairo
between the 20th and 30th of September and falls as much by the middle
of May. Six feet higher than this is devastation; six feet lower is
destitution."--Bartlett . So that the Nile increases one hundred days
and decreases one hundred days, and the culmination scarcely varies
three days from September 25 the autumnal equinox. Thus "Egypt is the
gift of the Nile." As to the cause of the years of plenty and of famine
in the time of Joseph, Mr. Osburn, in his "Monumental History of
Egypt," thinks that the cause of the seven years of plenty was the
bursting of the barriers (and gradually wearing them away) of "the
great lake of Ethiopia," which once existed on the upper Nile, thus
bringing more water and more sediment to lower Egypt for those years.
And he shows how this same destruction of this immense sea would cause
the absorption of the waters of the Nile over its dry bed for several
years after thus causing the famine. There is another instance of a
seven-years famine-A.D. 1064-1071.--ED.) The great difference between
the Nile of Egypt in the present day and in ancient times is caused by
the failure of some of its branches and the ceasing of some of its
chief vegetable products; and the chief change in the aspect of the
cultivable land, as dependent on the Nile, is the result of the ruin of
the fish-pools and their conduits and the consequent decline of the
fisheries. The river was famous for its seven branches, and under the
Roman dominion eleven were counted, of which, however, there were but
seven principal ones. The monuments and the narratives of ancient
writers show us in the Nile of Egypt in old times a stream bordered By
flags and reeds, the covert of abundant wild fowl, and bearing on its
waters the fragrant flowers of the various-colored lotus. Now in Egypt
scarcely any reeds or waterplants--the famous papyrus being nearly, if
not quite extinct, and the lotus almost unknown--are to he seen,
excepting in the marshes near the Mediterranean. Of old the great river
must have shown a more fair and busy scene than now. Boats of many
kinds were ever passing along it, by the painted walls of temples and
the gardens that extended around the light summer pavilions, from the
pleasure,valley, with one great square sail in pattern and many oars,
to the little papyrus skiff dancing on the water and carrying the
seekers of pleasure where they could shoot with arrows or knock down
with the throw-stick the wild fowl that abounded among the reeds, or
engage in the dangerous chase of the hippopotamus or the crocodile. The
Nile is constantly before us in the history of Israel in Egypt.
Nimrah(limpid,
pure), a place mentioned by this name in (Numbers 32:3) only. If it is
the same as BETU-NIMRAH, ver. 36, it belonged to the tribe of Gad. It
was ten miles north of the Dead Sea and three miles east of the Jordan,
in the hill of Nimrim.
Nimrim(limpid,
pure), The waters of, a stream or brook within the country of Moab,
which is mentioned in the denunciations of that nation by Isaiah.
(Isaiah 15:6) and Jeremiah. (Jeremiah 48:34) We should perhaps look for
the site of Nimrim in Moab proper, i.e. on the southeastern shoulder of
the Dead Sea.
Nimrod(rebellion;
or the valiant), a son of Cush and grandson of Ham. The events of his
life are recorded in (Genesis 10:8) ff., from which we learn (1) that
he was a Cushite; (2) that he established an empire in Shinar (the
classical Babylonia) the chief towns being Babel, Erech, Accad and
Calneh; and (3) that he extended this empire northward along the course
of the Tigris over Assyria, where he founded a second group of
capitals, Nineveh, Rehoboth, Calah and Resen.
Nimshi(rescued),
the grandfather of Jehu, who is generally called "the son of Nimshi."
(1 Kings 19:16; 2 Kings 9:2; 14:20; 2 Chronicles 22:7)
Nineveh(abode
of Ninus), the capital of the ancient kingdom and empire of Assyria.
The name appears to be compounded from that of an Assyrian deity "Nin,"
corresponding, it is conjectured, with the Greek Hercules, and
occurring in the names of several Assyrian kings, as in "Ninus," the
mythic founder, according to Greek tradition of the city. Nineveh is
situated on the eastern bank of the river Tigris, 50 miles from its
mouth and 250 miles north of Babylon. It is first mentioned in the Old
Testament in connection with the primitive dispersement and migrations
of the human race. Asshur, or according to the marginal reading, which
is generally preferred, Nimrod is there described, (Genesis 10:11) as
extending his kingdom from the land of Shinar or Babylonia, in the
south, to Assyria in the north and founding four cities, of which the
most famous was Nineveh. Hence Assyria was subsequently known to the
Jews as "the land of Nimrod," cf. (Micah 5:6) and was believed to have
been first peopled by a colony from Babylon. The kingdom of Assyria and
of the Assyrians is referred to in the Old Testament as connected with
the Jews at a very early period, as in (Numbers 24:22,24) and Psal 83:8
But after the notice of the foundation of Nineveh in Genesis no further
mention is made of the city until the time of the book of Jonah, or the
eighth century B.C. In this book no mention is made of Assyria or the
Assyrians, the king to whom the prophet was sent being termed the "king
of Nineveh," and his subjects "the people of Nineveh." Assyria is first
called a kingdom in the time of Menahem, about B.C. 770. Nahum (? B.C.
645) directs his prophecies against Nineveh; only once against the king
of Assyria. ch. (Nahum 3:18) In (2 Kings 19:36) and Isai 37:37 The city
is first distinctly mentioned as the residence of the monarch.
Sennacherib was slain there when worshipping in the temple of Nisroch
his god. Zephaniah, about B.C. 630, couples the capital and the kingdom
together, (Zephaniah 2:13) and this is the last mention of Nineveh as
an existing city. The destruction of Nineveh occurred B.C. 606. The
city was then laid waste, its monuments destroyed and its inhabitants
scattered or carried away into captivity. It never rose again from its
ruins. This total disappearance of Nineveh is fully confirmed by the
records of profane history. The political history of Nineveh is that of
Assyria, of which a sketch has already been given. [[911]Assyria,
Asshur] Previous to recent excavations and researches, the ruins which
occupied the presumed site of Nineveh seemed to consist of mere
shapeless heaps or mounds of earth and rubbish. Unlike the vast masses
of brick masonry which mark the site of Babylon, they showed externally
no signs of artificial construction, except perhaps here and there the
traces of a rude wall of sun-dried bricks. Some of these mounds were of
enormous dimensions, looking in the distance rather like natural
elevations than the work of men's hands. They differ greatly in form,
size and height. Some are mere conical heaps, varying from 50 to 150
feet high; others have a broad flat summit, and very precipitous
cliff-like sites furrowed by deep ravines worn by the winter rains. The
principal ruins are-- (1) The group immediately opposite Mosul,
including the great mounds of Kouyunjik and Nebbi Yunus ; (2) that near
the junction of the Tigris and Zab comprising the mounds of Nimroud and
Athur ; (3) Khorsabad, about ten miles to the east of the former river;
(4) Shereef Khan, about 5 1/2 miles to the north Kouyunjik; and (5)
Selamiyah, three miles to the north of Nimroud. Discoveries.--The first
traveller who carefully examined the supposed site of Nineveh was Mr.
Rich formerly political agent for the East India Company at Bagdad; but
his investigations were almost entirely confined to Kouyunjik and the
surrounding mounds of which he made a survey in 1820. In 1843 M. Botta,
the French consul at Mosul, fully explored the ruins. M. Botta's
discoveries at Khorsabad were followed by those of Mr. Layard at
Nimroud and Kouyunjik, made between the years 1846 and 1850. (Since
then very many and important discoveries have been made at Nineveh,
more especially those by George Smith, of the British Museum. He has
discovered not only the buildings, but the remains of fin ancient
library written on stone tablets. These leaves or tablets were from an
inch to 1 foot square, made of terra-cotta clay, on which when soft the
inscriptions were written; the tablets were then hardened and placed
upon the walls of the library rooms, so as to cover the walls. This
royal library contained over 10,000 tablets. It was begun by
Shalmaneser B.C. 860; his successors added to it, and Sardanapalus
(B.C. 673) almost doubled it. Stories or subjects were begun on
tablets, and continued on tablets of the same size sometimes to the
number of one hundred. Some of the most interesting of these give
accounts of the creation and of the deluge and all agree with or
confirm the Bible.--ED.) Description of remains .--The Assyrian
edifices were so nearly alike in general plan, construction an
decoration that one description will suffice for all, They were built
upon artificial mounds or platforms, varying in height, but generally
from 30 to 50 feet above the level of the surrounding country, and
solidly constructed of regular layers of sun-dried bricks, as at
Nimroud, or consisting merely of earth and rubbish heaped up, as at
Kouyunjik. This platform was probably faced with stone masonry, remains
probable which were discovered at Nimroud, and broad flights of steps
or inclined ways led up to its summit. Although only the general plan
of the ground-floor can now be traced, it is evident that the palaces
had several stories built of wood and sun-dried bricks, which, when the
building was deserted and allowed to fall to decay, gradually buried
the lower chambers with their ruins, and protected the sculptured slabs
from the effects of the weather. The depth of soil and rubbish above
the alabaster slabs varied from a few inches to about 20 feet. It is to
this accumulation of rubbish above them that the bas-reliefs owe their
extraordinary preservation. The portions of the edifices still
remaining consist of halls, chambers and galleries, opening for the
most part into large uncovered courts. The wall above the wainscoting
of alabaster was plastered, and painted with figures and ornaments. The
sculptured, with the exception of the human headed lions and bulls,
were for the most part in low relief, The colossal figures usually
represent the king, his attendants and the gods; the smaller
sculptures, which either cover the whole face of the slab or are
divided into two compartments by bands of inscriptions, represent
battles sieges, the chase single combats with wild beasts, religious
ceremonies, etc., etc. All refer to public or national events; the
hunting-scenes evidently recording the prowess and personal valor of
the king as the head of the people-- "the mighty hunter before the
Lord." The sculptures appear to have been painted, remains of color
having been found on most of them. Thus decorated without and within,
the Assyrian palaces must have displayed a barbaric magnificence, not,
however, devoid of a certain grandeur and beauty which probably no
ancient or modern edifice has exceeded. These great edifices, the
depositories of the national records, appear to have been at the same
time the abode of the king and the temple of the gods. Prophecies
relating to Nineveh, and illustrations of the Old Testament . These are
exclusively contained in the books of Nahum and Zephaniah. Nahum
threatens the entire destruction of the city, so that it shall not rise
again from its ruins. The city was to be partly destroyed by fire.
(Nahum 3:13,16) The gateway in the northern wall of the Kouyunjik
enclosure had been destroyed by fire as well as the palaces. The
population was to be surprised when unprepared: "while they are drunk
as drunkards they shall be devoured as stubble fully dry " (Nahum 1:10)
Diodorus states that the last and fatal assault was made when they were
overcome with wine. The captivity of the inhabitants and their removal
to distant provinces are predicted. (Nahum 3:18) The fullest and the
most vivid and poetical picture of Nineveh's ruined and deserted
condition is that given by Zephaniah, who probably lived to see its
fall. (Zephaniah 2:13-15) Site of the city .--much diversity of opinion
exists as to the identification of the ruins which may be properly
included within the site of ancient Nineveh. According to Sir H.
Rawlinson and those who concur in his interpretation of the cuneiform
characters, each group of mounds already mentioned represents a
separate and distinct city. On the other hand it has been conjectured,
with much probability, that these groups of mounds are not ruins of
separate cities, but of fortified royal residences, each combining
palaces, temples, propylaea, gardens and parks, and having its peculiar
name; and that they all formed part of one great city built and added
to at different periods, sad consisting of distinct quarters scattered
over a very large and frequently very distant one from the other. Thus
the city would be, as Layard says, in the form of a parallelogram 18 to
20 miles long by 12 to 14 wide; or, as Diodorus Siculus says, 55 miles
in circumference. Writing and language .--The ruins of Nineveh have
furnished a vast collection of inscriptions partly carved on marble or
stone slabs and partly impressed upon bricks anti upon clay cylinders,
or sixsided and eight-sided prisms, barrels and tablets, which, used
for the purpose when still moist, were afterward baked in a furnace or
kilo. Comp. (Ezekiel 4:4) The character employed was the arrow-headed
or cuneiform--so called from each letter being formed by marks or
elements resembling an arrow-head or a wedge. These inscribed bricks
are of the greatest value in restoring the royal dynasties. The most
important inscription hitherto discovered in connection with biblical
history is that upon a pair of colossal human-headed bulls from
Kouyunjik, now in the British Museum, containing the records of
Sennacherib, and describing, among other events, his wars with
Hezekiah. It is accompanied by a series of bas-reliefs believed to
represent the siege and capture of Lachish. A list of nineteen or
twenty kings can already be compiled, and the annals of the greater
number of them will probably be restored to the lost history of one of
the most powerful empires of the ancient world. and of one which
appears to have exercised perhaps greater influence than any other upon
the subsequent condition and development of civilized man. The people
of Nineveh spoke a Shemitic dialect, connected with the Hebrew and with
the so called Chaldee of the books of Daniel and Ezra. This agrees with
the testimony of the Old Testament.
Ninevitesthe
inhabitants of Nineveh. (Luke 11:30)
Nisan[[912]Month]
Nisroch(the
great eagle) an idol of Nineveh, in whose temple Sennacherib was
worshipping when assassinated by his sons, Adrammelech and Shizrezer.
(2 Kings 19:37; Isaiah 37:38) This idol is identified with the
eagle-headed human figure, which is one of the most prominent on the
earliest Assyrian monuments, and is always represented as contending
with and conquering the lion or the bull.
NitreMention
of this substance is made in (Proverbs 25:20)--"and as vinegar upon
nitre"--and in (Jeremiah 2:26) The article denoted is not that which we
now understand by the term nitre i.e. nitrate of
Potassa--"saltpetre"--but the nitrum of the Latins and the natron or
native carbonate of soda of modern chemistry. Natron was and still is
used by the Egyptians for washing linen. The value of soda in this
respect is well known. This explains the passage in Jeremiah. Natron is
found In great abundance in the well-known soda lakes of Egypt.
No[[913]No-Amon]
No-Adiah(whom
Jehovah meets).
+A Levite, son of Binnui who with Meremoth, Eleazar and Jozabad weighed
the vessels of gold and silver belonging to the temple which were
brought back from Babylon. (Ezra 8:33) (B.C. 459.)
+The prophetess Noadiah joined Sanballet and Tobiah in their attempt to
intimidate Nehemiah. (Nehemiah 6:14) (B.C. 445.)
No-Amon(temple
of Amon) (Nahum 3:8) No, (Jeremiah 46:25; Ezekiel 30:14,16) a city of
Egypt, better known under the name of Thebes or Diospolis Magna, the
ancient and splendid metropolis of upper Egypt The second part of the
first form as the name of Amen, the chief divinity of Thebes, mentioned
or alluded to in connection with this place in Jeremiah. There is a
difficulty as to the meaning of No. It seems most reasonable to suppose
that No is a Shemitic name and that Amen is added in Nahum (l.c.) to
distinguish Thebes from some other place bearing the same name or on
account of the connection of Amen with that city. The description of
No-amon as "situated among the rivers, the waters round about it" (Nah.
l.c.), remarkably characterizes Thebes. (It lay on both sides of the
Nile, and was celebrated for its hundred gates, for its temples,
obelisks, statues. etc. It was emphatically the city of temples, in the
ruins of which many monuments of ancient Egypt are preserved, The plan
of the city was a parallelogram, two miles from north to south and four
from east to west, but none suppose that in its glory if really
extended 33 miles along both aides of the Nile. Thebes was destroyed by
Ptolemy, B.C. 81, and since then its population has dwelt in villages
only.--ED.)
Noah(motion),
one of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11;
Joshua 17:3) (B.C. 1450.) (rest), the tenth in descent from Adam, in
the line of Seth was the son of Lamech and grandson of Methuselah.
(B.C. 2948-1998.) We hear nothing of Noah till he is 500 years old when
It is said he begat three sons, Shem, Ham and Japheth. In consequence
of the grievous and hopeless wickedness of the world at this time, God
resolved to destroy it. Of Noah's life during this age of almost
universal apostasy we are told but little. It is merely said that he
was a righteous man and perfect in his generations (i.e. among his
contemporaries), and that he, like Enoch, walked with God. St. Peter
calls him "a preacher of righteousness." (2 Peter 2:5) Besides this we
are merely told that he had three: sons each of whom had married a
wife; that he built the ark in accordance with divine direction; end
that he was 600 years old when the flood came. (Genesis 6:7) The ark
.--The precise meaning of the Hebrew word (tebah) is uncertain. The
word occurs only in Genesis and in (Exodus 2:3) In all probability it
is to the old Egyptian that we are to look for its original form.
Bunsen, in his vocabulary gives tba, "a chest," tpt, "a boat," and in
the Coptic version of (Exodus 2:3,5) thebi is the rendering of tebah .
This "chest" or "boat" was to be made of gopher (i.e. cypress) wood, a
kind of timber which both for its lightness and its durability was
employed by the Phoenicians for building their vessels. The planks of
the ark, after being put together were to be protected by a coating of
pitch, or rather bitumen, both inside and outside, to make it
water-tight, and perhaps also as a protection against the attacks of
marine animals. The ark was to consist of a number of "nests" or small
compartments, with a view, no doubt, to the convenient distribution of
the different animals and their food. These were to be arranged in
three tiers, one above another; "with lower, second and third (stories)
shalt thou make it." Means were also to be provided for letting light
into the ark. There was to be a door this was to be placed in the side
of the ark. Of the shape of the ark nothing is said, but its dimensions
are given. It was to be 300 cubits in length, 50 in breadth and 30 in
height. Taking 21 inches for the cubit, the ark would be 525 feet in
length, 87 feet 6 inches in breadth and 52 feet 6 inches in height.
This is very considerably larger than the largest British man-of-war,
but not as large as some modern ships. It should be remembered that
this huge structure was only intended to float on the water, and was
not in the proper sense of the word a ship. It had neither mast, sail
nor rudder it was in fact nothing but an enormous floating house, or
rather oblong box. The inmates of the ark were Noah and his wife and
his three sons with their wives. Noah was directed to take also animals
of all kinds into the ark with him, that they might be preserved alive.
(The method of speaking of the animals that were taken into the ark
"clean" and "unclean," implies that only those which were useful to man
were preserved, and that no wild animals were taken into the ark; so
that there is no difficulty from the great number of different species
of animal life existing in the word.--ED.) The flood .--The ark was
finished, and all its living freight was gathered into it as a place of
safety. Jehovah shut him in, says the chronicler, speaking of Noah; and
then there ensued a solemn pause of seven days before the threatened
destruction was let loose. At last the before the threatened
destruction was flood came; the waters were upon the earth. A very
simple but very powerful and impressive description is given of the
appalling catastrophe. The waters of the flood increased for a period
of 190 days (40+150, comparing) (Genesis 7:12) and Genesis7:24 And then
"God remembered Noah" and made a wind to pass over the earth, so that
the waters were assuaged. The ark rested on the seventeenth day of the
seventh month on the mountains of Ararat. After this the waters gradually
decreased till the first day of the tenth month, when the tops of the
mountains were seen but Noah and his family did not disembark till they
had been in the ark a year and a month and twenty days. Whether the
flood was universal or partial has given rise to much controversy; but
there can be no doubt that it was universal, so far as man was
concerned: we mean that it extended to all the then known world . The
literal truth of the narrative obliges us to believe that the whole
human race, except eight persons, perished by the flood. The language
of the book of Genesis does not compel us to suppose that the whole
surface of the globe was actually covered with water, if the evidence
of geology requires us to adopt the hypothesis of a partial deluge. It
is natural to suppose it that the writer, when he speaks of "all
flesh," "all in whose nostrils was the breath of life" refers only to
his own locality. This sort of language is common enough in the Bible
when only a small part of the globe is intended. Thus, for instance, it
is said that "all countries came into Egypt to Joseph to buy corn and
that" a decree went out from Caesar Augustus that all the world should
be taxed." The truth of the biblical narrative is confirmed by the
numerous traditions of other nations, which have preserved the memory
of a great and destructive flood, from which but a small part of
mankind escaped. They seem to point back to a common centre whence they
were carried by the different families of man as they wandered east and
west. The traditions which come nearest to the biblical account are
those of the nations of western Asia. Foremost among these is the
Chaldean. Other notices of a flood may be found in the Phoenician
mythology. There is a medal of Apamea in Phrygia, struck as late as the
time of Septimius Severus, in which the Phrygian deluge is
commemorated. This medal represents a kind of a square vessel floating
in the water. Through an opening in it are seen two persons, a man and
a woman. Upon the top of this chest or ark is perched a bird, whilst
another flies toward it carrying a branch between its feet. Before the
vessel are represented the same pair as having just, quitted it and got
upon the dry land. Singularly enough, too, on some specimens of this
medal the letters NO or NOE have been found on the vessel, as in the
cut on p. 454. (Tayler Lewis deduces the partial extent of the flood
from the very face of the Hebrew text." "Earth," where if speaks of
"all the earth," often is, and here should be, translated "land," the
home of the race, from which there appears to have been little
inclination to wander. Even after the flood God had to compel them to
disperse. "Under the whole heavens" simply includes the horizon
reaching around "all the land" the visible horizon. We still use the
words in the same sense and so does the Bible. Nearly all commentators
now agree on the partial extent of the deluge. If is probable also that
the crimes and violence of the previous age had greatly diminished the
population, and that they would have utterly exterminated the race had
not God in this way saved out some good seed from their destruction. So
that the flood, by appearing to destroy the race, really saved the
world from destruction .--ED.) (The scene of the deluge--Hugh Miller,
in his "Testimony of the Rocks," argues that there is a remarkable
portion of the globe, chiefly on the Asiatic continent, though it
extends into Europe, and which is nearly equal to all Europe in extent,
whose rivers (some of them the Volga, Oural, Sihon, Kour and the Amoo,
of great size) do not fall into the ocean, but, on the contrary are all
turned inward, losing themselves in the eastern part of the tract, in
the lakes of a rainless district in the western parts into such seas as
the Caspian and the Aral. In this region there are extensive districts
still under the level of the ocean. Vast plains white with salt and
charged with sea-shells, show that the Caspian Sea was at no distant
period greatly more extensive than it is now. With the well-known
facts, then, before us regarding this depressed Asiatic region, let us
suppose that the human family, still amounting to several millions,
though greatly reduced by exterminating wars and exhausting vices, were
congregated in that tract of country which, extending eastward from the
modern Ararat to far beyond the Sea of Aral, includes the original
Caucasian centre of the race. Let us suppose that, the hour of judgment
having arrived, the land began gradually to sink (as the tract in the
Run of Cutch sank in the year 1819) equably for forty days at the rate
of about 400 feet per day a rate not twice greater than that at which
the tide rises in the Straits of Magellan, and which would have
rendered itself apparent as but a persistent inward flowing of the sea.
The depression, which, by extending to the Euxine Sea and the Persian
Gulf on the one hand and the Gulf of Finland on the other, would open
up by three separate channels the "fountains of the great deep," and
which included an area of 2000 miles each way, would, at the end of the
fortieth day, be sunk in its centre to the depth of 16,000
feet,--sufficient to bury the loftiest mountains of the district; and
yet, having a gradient of declination of but sixteen feet per mile, the
contour of its hills and plains would remain apparently what they had
been before, and the doomed inhabitants would, but the water rising
along the mountain sides, and one refuge after another swept away.
-ED.) After the Flood .--Noah's great act after he left the ark was to
build an altar and to offer sacrifices. This is the first altar of
which we read in Scripture, and the first burnt sacrifice. Then follows
the blessing of God upon Noah and his sons. Noah is clearly the head of
a new human family, the representative of the whole race. It is as such
that God makes his covenant with him; and hence selects a natural
phenomenon as the sign of that covenant. The bow in the cloud, seen by
every nation under heaven, is an unfailing witness to the truth of God.
Noah now for the rest of his life betook himself to agricultural
pursuits. It is particularly noticed that he planted a vineyard.
Whether in ignorance of its properties or otherwise we are not
informed, but he drank of the juice of the grape till he became
intoxicated and shamefully exposed himself in his own tent. One of
sons, Ham, mocked openly at his father's disgrace. The others, with
dutiful care and reverence, endeavored to hide it. When he recovered
from the effects of his intoxication, he declared that a curse should
rest upon the sons of Ham. With the curse on his youngest son was
joined a blessing on the other two. After this prophetic blessing we
hear no more of the patriarch but the sum of his years, 950.
Nob(high
place) (1 Samuel 22:19; Nehemiah 11:32) a sacerdotal city in the tribe
of Benjamin and situated on some eminence near Jerusalem. It was one of
the places where the ark of Jehovah was kept for a time during the days
of its wanderings. (2 Samuel 6:1) etc. But the event for which Nob was
most noted in the Scripture annals was a frightful massacre which
occurred there in the reign of Saul. (1 Samuel 22:17-19)
Nobah(barking),
an Israelite warrior, (Numbers 32:42) who during the conquest of the
territory on the east of Jordan possessed himself of the town of Kenath
and the villages or hamlets dependent upon it, and gave them his own
name. (B.C.1450.) For a certain period after the establishment of the
Israelite rule the new name remained, (Judges 8:11) but it is not again
heard of, and the original appellation, as is usual in such cases,
appears to have recovered its hold, has since retained; for in the
slightly-modified form of Kunawat it is the name of the place to the
present day.
Nod(flight),
the land to which Cain fled after the murder of Abel. [[914]Cain]
Nodab(nobility),
the name of an Arab tribe mentioned only in (1 Chronicles 6:19) in the
account of the war of the Reubenites against the Hagarites. vs. 9-22.
It is probable that Nodab, their ancestor, was the son of Ishmael,
being mentioned with two of his other sons in the passage above cited,
and was therefore a grandson of Abraham.
Nogah(brightness),
one of the thirteen sons of David who were born to him in Jerusalem, (1
Chronicles 3:7; 14:6) (B.C. 1050-1015.)
Nohah(rest),
the fourth son of Benjamin. (1 Chronicles 8:2)
Non(fish).
Nun, the father of Joshua. (1 Chronicles 7:27)
Noph[[915]Memphis]
Nopha(blast),
a place mentioned only in (Numbers 21:30) in the remarkable song
apparently composed by the Amorites after their conquest of Heshbon
from the Moabites, and therefore of an earlier date than the Israelite
invasion. It is named with Dibon and Medeba, and was possibly in the
neighborhood of Heshbon. A name very similar to Nophah is Nobah, which
is twice mentioned. Ewald decides that Nophah is identical with the
latter of these.
Nose-Jewel(Genesis
24:22; Exodus 35:22) "earing;" (Isaiah 3:21; Ezekiel 16:12) "jewel on
the forehead," a ring of metal, sometimes of gold or silver, passed
usually through the right nostril, and worn by way of ornament by women
in the East. Upon it are strung beads, coral or jewels. In Egypt it is
now almost confined to the lower classes.
NumberLike
most Oriental nations, it is probable that the Hebrews in their written
calculations made use of the letters of the alphabet. That they did so
in post-Babylonian times we have conclusive evidence in the Maccabaean
coins; and it is highly probable that this was the ease also in earlier
times. But though, on the one hand, it is certain that in all existing
MSS of the Hebrew text of the Old Testament the numerical expressions
are written at length, yet, on the other, the variations in the several
versions between themselves and from the Hebrew text, added to the
evident inconsistencies in numerical statement between certain passages
of that text itself seems to prove that some shorter mode of writing
was originally in vogue, liable to be misunderstood, and in fact
misunderstood by copyists and translators. These variations appear to
have proceeded from the alphabetic method of writing numbers. There can
be little doubt, however, that some at least of the numbers mentioned
in Scripture are intended to be representative rather than
determinative. Certain numbers, as 7,10,40,100, were regarded as giving
the idea of completeness. Without entering into St. Augustine's theory
of this usage, we may remark that the notion of representative numbers
in certain cases is one extremely common among eastern nations, who
have a prejudice against counting their possessions accurately; that it
enters largely into many ancient systems of chronology, and that it is
found in the philosophical and metaphysical speculations not only of
the Pythagorean and other ancient schools of philosophy, both Greek and
Roman, but also in those of the later Jewish writers, of the Gnostics,
and also of such Christian writers se St. Augustine himself. We proceed
to give some instances of numbers used, (a) representatively, and thus
probably by design indefinitely, or, (b) definitely, but, as we may
say, preferentially, i.e. because some meaning (which we do not in all
cases understand) was attached to them.
+Seven as denoting either plurality or completeness, perhaps because
seven days completed the week is so frequent as to make a selection
only of instances necessary, e.g. seven fold (Genesis 4:24) seven
times, i.e. completely, (Leviticus 26:24; Psalms 12:6) seven (i.e.
many) ways, (28:25)
+Ten as a preferential number is exemplified in the Ten Commandments
and the law of tithe.
+Seventy, as compounded of 7 X 10, appears frequently e.g. seventy
fold. (Genesis 4:24; Matthew 18:22) Its definite use appears in the
offerings of 70 shekels, (Numbers 7:13,19) ff,; the 70 elders, ch.
(Numbers 11:16) 70 Years of captivity. (Jeremiah 25:11)
+Five appears in the table of punishments, of legal requirements,
(Exodus 22:1; Leviticus 5:16; 22:14; 27:15; Numbers 5:7; 18:16) and in
the five empires of Daniel. (Daniel 2:1) ...
+Four is used in reference to the 4 winds, (Daniel 7:2) and the
so-called 4 corners of the earth; the creatures, each with 4 wings and
4 faces, of Ezekiel, (Ezekiel 1:5) ff.; 4 Rivers of Paradise (Genesis
2:10) 4 Beasts, (Daniel 7:1) ... and Reve 4:6 The 4 equal-sided
temple-chamber. (Ezekiel 40:47)
+Three was regarded, by both the Jews and other nations as a specially
complete and mystic number.
+Twelve (3X4) appears in 12 tribes 12 stones in the high priest's
breastplate, 12 apostles, 12 foundation-stones, and 12 gates.
(Revelation 21:19-21)
+Lastly, the mystic number 666. (Revelation 13:18)
Numbersthe
fourth book of the law or Pentateuch. It takes its name in the LXX. and
Vulgate (whence our "Numbers") from the double numbering or census of
the people, the first of which is given in chs. 1-4, and the second in
ch. 28. Contents .--The book may be said to contain generally the
history of the Israelites from the time of their leaving Sinai, in the
second year after the exodus till their arrival at the borders of the
Promised land in the fortieth year of their journeyings It consists of
the following principal divisions: 1, The Preparations for the
departure from Sinai. (Numbers 1:1; Numbers 10:10)
+The journey from Sinai to the borders of Canaan. ch. (Numbers 10:11;
Numbers 14:45)
+A brief notice of laws and events which transpired during the
thirty-seven years wandering in the wilderness. ch. (Numbers 15:1;
Numbers 19:22)
+The history of the last year, from the second arrival of the
Israelites in Kadesh till they reached "the plains of Moab by Jordan
near Jericho." ch, (Numbers 20:1; Numbers 36:13) Integrity .--This,
like the other books of the Pentateuch, is supposed by many critics to
consist of a compilation from two or three or more earlier documents;
but the grounds on which this distinction of documents rests are in
every respect most unsatisfactory, and it may, in common with the
preceding books and Deuteronomy, be regarded as the work of Moses. The
book of Numbers is rich in fragments of ancient poetry, some of them of
great beauty and all throwing an interesting light on the character of
the times in which they were composed. Such, for instance, is the
blessing of the high priest. ch. (Numbers 6:24-26) Such too are chants
which were the signal for the ark to move when the people journeyed,
and for it to rest when they were about to encamp. In ch. 21 we have a
passage cited from a book called the "Book of the Wars of Jehovah."
This was probably a collection of ballads and songs composed on
different occasions by the watch-fires of the camp, and for the most
part, though not perhaps exclusively, in commemoration of the victories
of the Israelites over their enemies.
Nun(fish,
or posterity), the father of the Jewish captain Joshua. (Exodus 33:11)
etc. His genealogical descent from Ephraim is recorded in (1 Chronicles
7:1) ... (B.C. before 1530.)
NurseIn
ancient times the position of the nurse, wherever one was maintained,
was one of much honor sad importance. See (Genesis 24:59; 36:8; 2
Samuel 4:4; 2 Kings 11:2) The same term is applied to a foster-father
or mother, e.g. (Numbers 11:12; Ruth 4:16; Isaiah 49:23)
Nutsare
mentioned among the good things of the things which the sons of Israel
were to take as a present to Joseph in Egypt. (Genesis 43:11) There can
scarcely be a doubt that the Hebrew word, here denotes the fruit of the
pistachio tree (Pistacia vera), for Syria and Palestine have been long
famous. In (Song of Solomon 6:11) a different Hebrew word is translated
"nuts." In all probability it here refers to the walnut tree .
According to Josephus the walnut tree was formerly common and grew most
luxuriantly around the Lake of Gennesareth.
Nym
Phas(bridegroom),
a wealthy and zealous Christian in Laodicea. (Colossians 4:15) (A.D.
60.)