MYR'TLE, a beautiful, fragrant, and ornamental shrub (Mi/rtus cominu-
MYR'TLE, a beautiful, fragrant, and ornamental shrub (Mi/rtus cominu-
Myrlle. {Myrtus communis.)
nis), which abounds in Northern Palestine and once grew about Jerusalem. " In the bazaars of Jerusalem and Damascus the dried flowei'S, leaves, and berries of the myrtle are to be seen in separate heaps, offered for sale as a perfume, and a fragrant water is distilled
from the blossom. Both leaves, bark, and root are used in Damascus for tanning the finest leather, and give it a delicate scent."— Tristram. The seeds of a tropical species of the myrtle, collected and dried before they are ripe, are called pimento, or allspice. For the rich hue of its green polished leaves, its agreeable fragrance and beautiful flowers, this shrub is used by the Bible writers, in contrast with the noxious, useless brier, to illustrate the prosperity and glory of the Church. Isa. 41:19; 55:13; Zech. 1 : 8-11. The myrtle furnished the wreaths of ancient heroes and victors. Branches of the myrtle were gathered, among others, to cover the booths and tents of the Jews at the celebration of the feast of tabernacles. Lev. 23 : 40 j Neh. 8:15.
MY^SIA {beech region ?), a province in the north-western angle of Asia Minor, and separated from Europe by the Propontis and the Hellespont, having Lydia on the south, Bithynia on the east, and including the Troad. Mj'sia was anciently celebrated for its fertility, and it is at this day a beautiful and fertile country, but poorly tilled. Acts 16 : 7, 8; 20:5. .
MYS'TERY, in the N. T. usage, is a spiritual truth hitherto hidden, incapable of discovery by mere reason, but now revealed, though yet beyond the full understanding of our finite intelligence. The Greek word means " secret doctrine," and is mostly used in the plural ('"the mysteries"), denoting certain religious ceremonies and celebrations. The gospel is termed a " mystery," because it was long hidden. Eph. 3:9; Col. 1 : 26; 1 Tim. 3:9. In the same sense various doctrines are called mysteries, Rom. 11 : 25 ; 1 Cor. 15 : 51 ; Eph. 1: 9 ; 1 Tim. 3 : 16, and truths as well which required elucidation and received it. Matt. 13 : 11 ; 1 Cor. 13 : 2. Again, the import of the seven stars and seven candlesticks. Rev. 1 : 20, of the woman arrayed in scarlet, 17 : 7, the deeper significance of marriage, as symbolizing the union of Christ and his Church, Eph. 5: 32, are mysteries.
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N.
NA'AM (pleasantness), a son of Caleb. 1 Chr. 4:15.
NA'AMAH [pleasing). 1. Daughter of Tubal-cain and Zillah, Gen. 4: 22, and one of the few women mentioned by name before the Flood.
2. An Ammonitess, the mother of Re-hoboam, and one of Solomon's wives. 1 Kgs. 14:21.
NA'AMAH [pleasing), a city in the plain of Judah, Josh. 15 : 41, which Conder locates at Na'aneh, 5 miles southeast of el-Mughar (Makkedah).
NA'AMAN" [jileasantness). 1. A distinguished Syrian general, but a leper. 2 Kgs. 5. Hearing, through a captive Jewish girl who waited on his wife, of the fame of the prophet Elisha, he set out on a journey to Israel with letters of recommendation from his sovereign to the king of Israel. When the king of Israel read the letter he was filled with apprehension, fearing, probably, lest the king of Syria intended to find a pretext for a quarrel in his inability to cure the leprosy of his general. In this predicament, Elisha, on receiving the news of Naaman's arrival, despatched word to the king to give up his fears and to send the distinguished stranger to him. Naaman went, and received from Elisha's messenger the prescription to bathe seven times in the Jordan. The leper at first disdained the remedy. It was too simple, and attributed to the Jordan a virtue which he knew Abana and Phar-par, rivers of his own land, did not possess. His retinue wisely advised him not to spurn the remedy on account of its simplicity. Following their counsel.he washed himself seven times in the Jordan, and his " flesh came again like unto the flesh of a little child." Out of gratitude Naaman offered the prophet a present, but failed to induce him to take it. Subsequently, Gehazi, by uttering a falsehood, secured it, but in turn received Naaman's leprosy. As a result of the bodily cure, Naaman's mind became convinced that the God of Israel was alone worthy of worship and service. He took home with him " two mules' 38
burden of earth," probably in order to make an altar, Ex. 20: 24, with the promise never to offer sacrifice to other than the God of Israel, and he begged the prophet to absolve him for continuing, out of allegiance to his sovereign, as his companion to go into the temple of Rimmon and bow before the false god. In this Naaman implies that his heart would refuse the worship of the idol which his outward act seemed to indicate. Elisha's parting words to him were, " Go in peace." Our Lord referred to Naaman's cure in his sermon to the Nazarenes. Luke 4 : 27. The memory of Naaman is perpetuated in a leper-hospital which occupies the traditional site of his house in Damascus, on the banks of the Abana. " I have often visited it " (says Dr. Porter, The Giant Cities of Bashan, p. 366), "and when looking on its miserable inmates, all disfigured and mutilated by their loathsome disease, I could not wonder that the heart of the little Jewish captive was moved by her master's suffering."
2. A Benjamite. Gen. 46:21.
NA'AMATHITE, the designation of Zophar, one of Job's friends. Job 2:11.
NA'AMITES, the descendants of Naaman, grandson of Benjamin. Num. 26 : 40 ; 1 Chr. 8 : 4.
NA'ARAH [g!rl), one of the wives of Ashur. 1 Chr. 4: 6.
NA'ARAI. [God reveals), one of David's warriors, 1 Chr. 11:37; also called Paarai. 2 Sam. 23:35.
NA'ARAN [juvenile), a town in Ephraim. 1 Chr. 7:28. See Naauath.
NA'ARATH [girl, handmaid), a town of Ephraim, Josh. 16 : 7 ; probably in the Jordan valley, above Jericho. Eusebius speaks of it as Oorath, a village 5 miles from Jericho, and Josephus mentions that Ilerod drew off" part of the waters from the village of Neara to water the palm trees he had planted. Conder, therefore, suggests that the site of Naarath is to be found in cl 'Aiijeh, near Jericho, where are a ruin and remains of an ancient aqueduct.
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NAASH'ON. Ex. 6 : 23. See Nah-
SHOX.
NAAS'SON, the Greek form of Nahshon ; used Matt. 1:4; Luke 3 : 32. See Nahshox.
NA'BAL [fool), a ver^^ wealthy citizen of Maon, whose property, consisting of 3000 sheep and lOtiO goats, was in Carmel. 1 Sam. 25 : 2, 3. When he was shearing his sheep, David sent ten of his young men to ask him in the most courteous manner for supplies; but Nabal, who was proverbially churlish, refused, in the most offensive terms, to grant his request. David immediately ordered 400 of his men to arm themselves, and set out with the resolution to destroy Nabal and his property. Abigail, the discreet and beautiful wife of this son of Belial, admonished of their purpose, promptly made up a sumptuous present, and set forth to meet David and to appease him with the gifts. Her mission was entirely successful. On returning to her home she found her husband at a feast and drunk, and waited till the following morning to apprise him of what had occurred. Nabal had no sooner received her statement than he was seized with a severe illness, which proved fatal at the end of ten days, and was regarded by David as the immediate judgment of God upon his sins. 1 Sam. 25: 39. Nabal is the type of a selfish, cruel, and churlish propertj'-holder.
NA'BOTH {fn(it.s), an Israelite of the town of Jezreel who owned a vineyard adjoining the palace of King Ahab. 1 Kgs. 21 : 1. Anxious to secure this particular spot that he might use it for a garden, the king proposed to buy it or give him some other property of equal value; but Naboth declined, to the great disappointment of the wicked monarch. In this difficulty Jezebel devised a base plan to secure the coveted possession. At a large feast Naboth was accused b}' two sons of Belial of blasphemy and disloyalty, and was forthwith stoned to death. The murder was avenged by the doom immediately passed upon Ahab and Jezebel, the royal murderers. 1 Kgs. 21 : 19.
NA'CHON, the threshing-floor by •which Uzzah died, 2 Sam. 6:6; called Perez-uzzah and Ohidon in 1 Chr. 13 : 9, 11. It was between Kirjath-jearim and Jerusalem.
NA'DAB {liberal). 1. Son of Aaron. 694
For offering strange fire to the Lord, he and his brother Abihu were devoured with fire from God. Lev. 10 : 1-3.
2. Son and successor of Jeroboam. His wicked reign of two years was brought to an end at Gibbethon by the successful conspiracy of Baasha. 1 Kgs. 15 :25-28.
3. Son of Shammai. 1 Chr. 2 : 28.
4. Son of Gibeon, and uncle of Saul.
1 Chr. 8 : 30.
NAG'GE {shiniiifj), an ancestor of our Lord. Luke 3 : 25.
NA'HALAL, NAHAL'LAL, AND NA'HALOL {j)a>itHre), a town in Zebulun belonging to the Levites. Josh. 19 : 15 ; 21 : 35 : Jud. 1: 30 ; one Hebrew manuscript in Josh. 21 : 35 reads Ma-halal. It has been identified with Mdhlul and 'Ain Muhil, 4 miles northeast of Nazareth.
NAHAXIEL {valley of God), a station of the Israelites, Num. 21: 19, between Mattanah and Bamoth, and probably in a valley of one of the chief northern tributaries of the Arnon.
NA'HALOL. Jud. 1 : 30. See Nahalal.
NA'HAM {consolation), brother of Hodiah. 1 Chr. 4: 19.
NAH AM'AN I {compassionate), one who returned with Zerubbabel from Babylon. Neh. 7: 7.
NAHAR'AI, OR NA'HARI (snorer), Joab's armor-bearer. 1 Chr. 11 : 39; 2 Sam. 23 : 37.
NA'HASH {serpent). 1. An Ammonite king. He offered to Jabesh-gilead a treaty on condition that the citizens should submit to the loss of their right eyes. This cruel stipulation aroused the indignation of Saul, who went to the assistance of the city and defeated its enemies. At a subsequent period he was on friendly relations with David. 2 Sam. 10 : 2.
2. Mentioned 2 Sam. 17 : 25 as father of Abigail. Some identify him with Jesse, and others with Nahash, king of the Ammonites.
NA'HATH {rest). 1. Grandson of Esau, and duke in Edom. Gen. 36 : 13.
2. A Levite. 1 Chr. 6 : 26.
3. A Levite in the time of Hezekiah.
2 Chr. 31 : 13.
NAH'BI {hidden), one of the twelve spies. Num. 13 : 14.
NA'HOR {snorting). Gen. 11: 23, OB
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NAM
NA'CHOR, Josh. 24:2. 1. The name of Abraham's grandfather. Gen. 11 : 23.
2. One of Abraham's brothers, Gen. 11 : 26, who married Milcah, tlie daughter of Haran. Gen. 11: 29. ]Ie lived at Haran, which is thence called " the city of Nahor." Gen. 24: 10.
NAH'SHON (enchauter), a leader of the children of Judah in the wilderness. Ex. 6 : 23; Num. 2 : 3; 10 : 14. His name occurs in the genealogy of our Lord, Matt. 1:4; Luke 3 : 32, in the Greek form, Naasson.
NA'HUM {consolatlou), one of the twelve minor prophets, of whose private life we know only what is contained in Nah. 1: 1, where he is called an Elkosh-ite. Some refer this name to a place in Galilee, others to a village on the Tigris. The intimate acquaintance the book shows with Assyrian affairs makes it probable that Nahum lived an exile in Assyria, and perhaps at the village on the Tigris.
Nahum prophesied before the destruction of Nineveh, which he predicts, and probably in the reign of Hezekiah.
Prophecy of. It is a poem of great sublimity, and admirable for the elegance of its imagery. In ch. 1 the prophet depicts the majesty and supremacy^ of God, who will surely visit wickedness with retribution, but at the same time is good to such as trust in him. ch. 1 : 7. Chs. 2 and 3 describe Avith much beauty and poetic force the siege and destruction of Nineveh as a punishment for her wickedness, ch. 3 : 19. The battle, the confusion of the chariots in the streets, the opening of the gates, the destruction of the palace, the flight and captivity of the citizens, and the subsequent desolation of the magnificent city, are brought before us as in a vivid panoramic vision.
NAIL. 1. C>/^;ieyf»^er.—The direction, Deut. 21: 12, in regard to the treatment of the captive woman's nails is translated in the text of the A. Y. " pare her nails;" in the margin, " suffer to grow." The text is probably correct, as the general intention of the treatment was to make her lay aside all belonging to her condition as an alien.
2. Of a tent or houae. —Two Hebrew words are thus translated: (1.) The tent-peg or pin, likewise a stake. Isa. 22 : 25 ; 33 : 20; Ex. 27 : 19. That which
fastened the cloth in the loom was called a pin. Jud. 16 : 14. The word, metaphorically, is that which gives support or kee])s together — e. g., the prince. Zech. 10 : 4. (2.) A nail of iron, 1 Chr. 22 : 3, or of gold. 2 Chr. 3 : 9.
NA'IN {hcaufij), a town in Galilee where Christ raised the widow's dead son to life. Luke 7:11. It is now called Nein, and is on the north-western edge of Little Hermon, 6 miles south-east of Nazareth, and 25 miles south-west of Tell Hum (Capernaum?). Jesus must have met the funeral procession on the steep downward slope, down which a road now leads toward the ancient sepulchral caves on the west side of the village. The ruins indicate that Nain was a considerable town, once protected by walls and gates. It is now a miserable Mohammedan hamlet of about twenty mud and stone houses. It is in full view of Mount Tabor, and often used by travellers as a stopping-place for luncheon.
NA'IOTH {habitations), a place near Ramah where Samuel dwelt. 1 Sam. 19 : 18-23; 20 : 1. Some interpret the word to mean a school of prophets over which Samuel presided.
NA'KED. The word in the A. V. is used absoluteli/, as in the case of Adam and Eve, Gen. 2 : 25; comparatively, to indicate that the usual outer garments were missing, 1 Sam. 19 : 24; John 21 : 7, the loin-cloth and the shirt being kept on ; and figuratively, to describe spiritual destitution. Rev. 3 : 17.
NAME. Gen. 2:19. A nam^e is a word by which a thing, or more especially a person, is made known. The names of places and of persons in the Bible have for the most part, if not all of them, a special significance. As now, so then, children received their names either directly at birth (as Benjamin, Gen. 35 : 18) or later, as at circumcision, Luke 1 : 59, and at the selection of the mother (as Joseph, Gen. 30 : 24, and Samuel, 1 Sam. 1 : 20), or that of the father (Gershom, Ex. 2 : 22). The names were given in allusion to some circumstance at the birth (Benoni, Gen. 35 : 18; Pharez, Gen. 38 : 29), or to some event prior to it (Samuel, 1 Sam. 1: 20), or to some condition or appearance of the body (Esau, Gen. 25 : 25), or to some hope (Joseph, Gen. 30 : 24), etc.
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The same is true for localities. Bethel, Peniel, Gen. 32 : 30, Mahanaim, Gen. 32 : 2, etc., recalled historical events.
The names of persons were not infrequently changed—Benoni to Benjamin, Gen. 35 : 18, Abram to Abraham, Gen. 17 : 5, Jacob to Israel, Gen. 32 : 28, Solomon to Jedidiah. 2 Sam. 12 : 25, etc. The name is also sometimes emphasized as the true indication of character or of the person's circumstances. Abigail thus emphasizes her husband's name, Nabal ("fool"), 1 Sam. 25:25; Esau, Jacob's (''supplanter"), Gen. 27:36; Naomi, her own (" my delight"). Ruth 1 : 20.
There are some words which appear more frequently in compounds of proper names than others, and to which we will refer in passing. Beer means ** well" (Beersheba, "well of the oath," Gen. 21 : 31); Beth means "house" (Bethlehem, "house of bread"); En means "fountain" (En-gedi, "fountain of the kid"); El means "God" (Samuel, "asked of God," 1 Sam. 1:20; Eli-sha, "God is salvation"). On the other hand, Bath means " daughter" (Bathsheba), while Ben and liar mean " son " (Benjamin, Barjonas).
The Name of God was held in a peculiar reverence. To such an extent of superstition is this carried that the modern Jews never pronounce the word "Jehovah," it being considered too sacred. In reading the 0. T. they substitute " Adonai " for it. They misunderstand the passage in Lev. 24 : 16, which forbids the cursing use of " Jehovah," as forbidding the mere naming. An abuse of the name of God is expressly forbidden in the Decalogue. Ex. 20 : 7 ; Lev. 18 : 21. In the N. T. miracles are performed in the name of Jesus, Acts 3 : 6 ; 4:10, and they who are baptized are baptized in the name of the Trinity. Matt. 28: 19.
The two special terms used for God by the Hebrews were " Elohim " and " Jehovah" (or " Javeh "). The firstcontains an allusion to majesty and power ; the second refers to God's absolute existence, his eternity and unchangeableness, and means " I am." Ex. 3 : 14. God had not been known by this name to Abraham, Isaac, or Jacob. Ex. 6 : 3.
The many names used of our Lord are all highly significant. Emmanuel
(" God with us ") points to his incarnation ; Jesus (" Saviour ") to his mission of salvation; Christ ("Anointed") to his appointment as the promised Messiah ; Son of Man to his humility; Son of God to his divine origin and character. Amongst the many other names and titles of Christ are Shiloh. Gen. 49 : 10, the Wonderful, etc., Isa. 9 : 6, Prophet, High Priest, King, the Word, John 1:1, etc.
NAO'MI [mij deliyht), the wife of Elimelech, and the mother-in-law of Ruth, who moved with their two sons from Judaea to Moab in the time of a famine. Ruth 1:2. Elimelech died, and also his two sons, each leaving a widow ; Naomi, thus bereaved, started back to her native country. Orphah remained behind, but Ruth accompanied her. Once back in Bethlehem, she wished to be known by the name Mara ("bitterness"). She thenceforth acted thepart of a faithful mother to Ruth. Naomi is one of the most pathetic characters in all history, and engages our admiration by her calm and unselfish conduct in the hour of affliction.
NA'PHISH (recreation), a son of Ishmael. Gen. 25 : 15 ; 1 Chr. 1: 31.
NAPH'TALI (mi, wresfliug), Gen. 30 : 8, OR NEPH'THALIM, Matt. 4: 15, a son of Jacob by Bilhah, Rachel's handmaid.
Tkibe of. At Mount Sinai the tribe numbered 53,400 fighting-men. Num. 1: 43 ; on the entrance into Canaan, 45,400. 26 : 50. Jacob, from his death-bed, represented Naphtali as a " hind let loose; he giveth goodly words." Gen. 49 : 21. Barak, Jud. 4 : 10, was the chief hero which the tribe produced. At the division of the kingdom Naphtali became a part of the northern monarchy. Later, its territory was overrun and its people taken captive by Tiglath-pileser of Assyria. 2 Kgs. 15 : 29. Isaiah prophesied of the Messianic light to break over her, 9 : 1, 2, which was fulfilled. Matt. 4 : 15, 16.
NAPH'TALI (my wrestlinf/), the territory given to the tribe descended from the fifth son of Jacob. Gen. 30 : 8 ; 35 : 25 ; Ex. 1: 4; 1 Chr. 2:2. On leaving Egypt the tribe numbered 53,400 fighting-men. Num. 1: 42, 43 ; on reaching the plains of Moab it had decreased to 45,400. Num. 26 : 48-50. Jacob bless-
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ed this tribe and compared it to a hind or gazelle. Gen. 49: 21. Moses describes its territory. Dent. 33 : 23. The land of Naphtali was the most northerly of the portion allotted to Israel, and its boundaries are found in Josh. 19: 32-39; The territory reached to the Leontes, and east to the Jordan, the waters of Merom, and the Sea of Galilee, by which it was separated from Manasseh east of the Jordan. It afforded a great variety of soil and climate. Josephus describes the fertility and productiveness of this region along the Jordan and Sea of Galilee in glowing language. The table-lands west of the Jordan valley were 2000 feet above the sea, and in the mountains of Naphtali were found ridges and peaks, not barren and bleak, but covered with oak, terebinth, aromatic shrubs, and flowers of variegated hues. It still teems with animal life, beasts and birds being abundant. See Palestine.
History. —Stanley says Naphtali was one of the four northern tribes which kept aloof from the great historical movements of Israel. It gained renown in the war against Jabin and Sisera, Jud. 4, 6, but later the people appear to have become allied with their Gentile neighbors, and some of their cities were transferred to Hiram of Tyre. 1 Kgs. 9: 11-13. Their land lay in the track of the invaders from the north, and their cities were captured, as Ijon, Abel, Ka-desh, and Hazor. 1 Kgs. 15:20; 2 Chr. 16 : 4. Tiglath-pileser, b. c. 720, overran Northern Palestine, and Naj^htali was the first territory depopulated and its people carried into captivity. It was afterward repeopled by a mixed population. Within its territory Jesus taught and wrought many miracles, though the land is alluded to by its ancient title only once in the N. T., where it occurs as Nephthalim. Matt. 4 : 15. See also Capernaum, Galilee, and Tiberias.
NAPH'TUHIM, an Egyptian tribe descended from Mizraim. Gen. 10 : 13.
NAP'KIN is used in the A. V. in a wider sense than at present—as a little cloth, which is the literal meaning of the word. Luke 19 : 20.
NARCIS'SUS (daffodil), a Christian at Rome to whom Paul sends greeting. Rom. 16 : 11. He is otherwise unknown. The name was a common one. 598
NA'THAN (given). 1. A distinguished prophet of Judaea, who lived in the reigns of David and Solomon and enjoyed a large share of their confidence. 2 Sam. 7 : 2. To him David first intimated his design to build the temple, and he was divinely instructed to inform the king that this honor was not for him, but for his posterity. Nathan was also charged with the divine message to David upon the occasion of his sin against Uriah, which he conveyed under the significant allegory of the rich man and the ewe-lamb. Nathan was one of David's biographers. 1 Chr. 29 : 29, and also Solomon's. 2 Chr. 9 : 29.
2. One of the sons of David by Bath-sheba. 1 Chr. 3 : 5.
3. Father of one of David's warriors. 2 Sam. 23 : 36.
4. One of the chief men who returned to Jerusalem with Ezra. Ezr. 8 : 16.
5. A descendant of Caleb. 1 Chr. 2 : 36. NATHAN'AEL (gift of God), a
native of Cana of Galilee, John 21 : 2, and an Israelite without guile, as stated by our Lord. John 1 : 47. He was conducted by Philip (immediately after his call) into tlie presence of Christ. He went an incredulous Hebrew, with the words on his lips, " Can there any good thing come out of Nazareth ?" Jesus, however, at once convinces him that he is the Messiah by the exhibition of his omniscience, declaring that he had seen Nathanael under the fig tree before ever Philip had called him. Nathanael confesses him to be the Son of God and the King of Israel.
The name Nathanael occurs only in John. For this reason, combined with the fact that John never mentions the name of Bartholomew, it is generally supposed that the two are identical.
NA'THAN-ME'LECH, an officer in Jerusalem. 2 Kgs. 23 : 11.
NAUGHT'Y,NAUGHT'INESS, originally " nothing, nothingness, " mean, in the A. V., " wicked, wickedness." Prov. 6 : 12.
NA'UM, an ancestor of our Lord. Luke 3 :25.
NAVES, the centres of wheels, from which the spokes radiate. 1 Kgs. 7 : 33.
NAZ'ARENE'. Matt. 2 : 23. This term is used of Jesus in this passage as a fulfilment of prophecy. It is also used of him (though translated " of Nazareth ")
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by Bartimeus, Mark 10 : 47, in the inscription on the cross, John 19 : 19, by Peter, Acts 2 : 22, by Paul, Acts 26 : 9, by our Lord himself. Acts 22 : 8, etc. The followers of Christ are also denominated " Nazarenes," Acts 24 : 5, by enemies.
The expression has been derived from the Hebrew word Netzar, translated "Branch." Isa. 11: 1. It has also been taken in a general sense to refer to the humiliation of our Lord, Nazareth being at this time under a stigma. John 1: 46. In this case no specific prophecy can be found answering literally to the description, but many in a general way which refer to the humiliation of the Messiah.
NAZ'ARETH {separated.''), a city of Galilee, famous as the home of Jesus during his childhood and youth until he began his public ministry. It was about 14 miles from the Sea of Galilee, 6 miles west of Tabor, and 66 miles north of Jerusalem in a straight line. On the north side of the plain of Esdraelon is a crescent-shaped valley about a mile long and averaging a quarter of a mile wide, but swelling out into a broader basin, completely shut in by a wall of gently-rounded hills, some fifteen in number, and from 400 to 500 feet in height. Within this basin, and on the lower slope of these hills, is Nazareth. Although the village itself was shut in by these hills, the view from the summit behind the town is quite extensive, taking in Her-mon, Carmel, Gilead, Tabor, Gilboa, and the plain of Esdraelon. It is one of the most beautiful views in the Holy Land.
History. —Nazareth is not mentioned in the 0. T. nor by any classical author, nor by any writer before the time of Christ. It was for some unknown reason held in disrepute among the Jews of Judaea. John 1: 46. It was situated in a mountain, Luke 4 : 29, within the province of Galilee, Mark 1 : 9, and near Cana, as John 2 :1, 2, II seems to imply. There was a precipice near the town, down which the people proposed to cast Jesus. Luke 4 : 29. It is mentioned twenty-nine times in the N. T. At Nazareth the angel appeared to Mary; the home of Joseph, Luke 1: 26; 2 : 39, and to that place Joseph and Mary returned after their flight into Egypt. Matt. 2 : 23. The hills and places about the town possess a deep and hallowed interest to
the Christian as the home of Jesus during his childhood and youth, until he entered upon his ministry, and had preached in the synagogue, and was rejected by his own townspeople. Even after Capernaum became " his own city" he was known as "Jesus of Nazareth," Matt. 13:54-58; Mark 6:1-6; Acts 2: 22; 3:6; 4:10; 6 : 14, and his disciples were called "Nazarenes." In the days of Constan-tine, Nazareth was peopled by Samaritan Jews, but in the sixth century Cliristian pilgrimages began to be made to the town. In 1109, Tancred held (ialilee, and Nazareth became the seat of a Christian bishopric. In 1160 a council was held at Nazareth which made Alexander III. pope of Rome. During the Middle Ages Christian pilgrims frequently visited Nazareth. When the Turks conquered Palestine, in 1517, the Christians were driven from the town. In 1620 the Franciscan monks gained a foothold there, and began to rebuild the village. At the battle of Mount Tabor, in 1799, Napoleon with his army encamped near Nazareth.
The town is now called En-Ndsirah, or Nasrah, and has from 5000 to 6000 population, though the Turkish ofl&cials estimate it at 10,000. There are about 2000 Mohammedans, 2500 Greeks, 800 Latins, and 100 Protestants. The inhabitants pursue farming, gardening, and various handicrafts, and the village is quite a centre of trade for the adjoining districts. The houses are well built. There are a large Latin church and monastery, a synagogue, a Greek church, a fine Protestant church under the care of the English Church Missionary Society, a Protestant hospital, and a large female orphanage (completed 1874). The S3'na-gogue is claimed by tradition to be the one in which Christ taught, but cannot be traced to a date earlier than a.d. 57n. Near the Greek church of the Annunciation is a spring called " Marj^'s Well," to which the women resort every evening with their water-jars for their daily supply, and to which Mary with her holy Child may have gone. The women of Nazareth, like those of Bethlehem, are distinguished for beauty above their sisters in the East. The brow of the hill over which the enraged Nazarenes threatened to cast Jesus is probably near the Maronite church, though tradition places
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it at the "Mount of Precipitation," 2 or 3 miles south of the town.
NAZ'ARITES. Num. 6 : 2, etc. The term is derived from a Hebrew word signifying "to separate." A Nazarite, under the ancient law, was one, either male or female, engaged by a peculiar vow. It required total abstinence from wine and all intoxicating liquors and the fruit of the vine, that the hair should be allowed to grow without being shorn, and that all contamination with dead bodies should be avoided. The Nazarite was not even to approach the corpse of father or mother. Num. 6: 7, and if by accident this should occur, he was required to shave his head, make offerings, and renew the vow. When the time of Nazariteship had expired, the person brought an offering to the temple; the priest then cut off his hair and burnt it; after which the Nazarite was free from his vow and might again drink wine. The term of the vow is left indefinite. " The days of the vow" is the expression in Num. 6. We know, however, that there were perpetual Nazarites. Samson belonged to this class. It is also probable that Samuel and John the Baptist were perpetual Nazarites. Hannah promised the Lord that no razor should touch the head of her child if the Lord would give her one, 1 Sam. 1 : 11, and the angel predicted to Zacharias that John would abstain entirely from wine and strong drink. Luke 1: 15.
It has sometimes been asserted, on the basis of his having his head shorn at Cenchrsea, that Paul was a Nazarite. Acts 18 : 18. This is nothing more than a conjecture.
The exact significance of this vow is difficult to ascertain. The most plausible and satisfactory explanation is that it indicates an entire consecration of the body to the Lord, and is in the spirit of St. Paul's exhortation to present the body a living sacrifice, holy and acceptable, unto God. Rom. 12: 6. It is expressly said that during the days of his separation the Nazarite " is holy unto the Lord." Num. 6 : 8. The significance of the different exercises is as follows: The touch of the dead was considered defiling at all times, and the indulgence in strong drink and wine was expressly forbidden to the officiating priests. The meaning of the long hair, it has been
suggested, is this: Long hair is a sign of effeminacy and weakness in a man. 1 Cor. 11 : 14. In letting his hair grow the Nazarite manifested his entire subjection to God and his relinquishment of all trust in human strength.
NE'AII {shaking), Si town on the east side of Zebulun. Josh. 19 : 13. Porter suggests 'A in, about 3 miles north-west of Nazareth, as its site.
NEAP'OLiIS (iieio city), a place in Northern Greece where Paul first landed in Europe, and where he probably landed on his second visit. Acts 16 : 11; 20 : 1, and whence he embarked on his last journey to Jerusalem. Acts 20 : 6. It was on a rocky eminence, the most conspicuous object being a temple of Diana, which crowned the top of the hill. The great Roman road Via Eynatia, from Macedonia to Thrace, passed through Neapolis, which was 8 or 10 miles from Philippi. It is now a Turko- Grecian town of 5000 or 6000 population, and called Kavalla; it has numerous ruins. Another site has been proposed (Eski) for Neapolis, but the arguments for it are unsatisfactory. The Roman name of Shechem was also Neapolis, but it is not so named in Scripture.
NEARI'AH (servant of Jehovah). 1. One of the six sons of Shemaiah. 1 Chr. 3:22.
2. A leader in the tribe of Simeon. 1 Chr. 4 : 42.
NEB'AI {fruitful), one of those who sealed the covenant with Nehemiah. Neh. 10:19.
NEBA'IOTH, Isa. 60 : 7, or NE-BA'JOTH {heights). Gen. 25 : 13, the first-born, 1 Chr. 1 : 29, son of Ishmael, whose descendants are supposed to have settled in Arabia, and to have been the Nabatheans of Greek and Roman history. They were a pastoral people, Isa. 60 : 7. whence the beautiful figure of the prophet above cited respecting the gathering of the Gentile nations to the sceptre of the Messiah. Petra was their chief city.
NEBAL'LAT (hidden folh/), sitown peopled by the Benjamites. Neh, 11: 34. The Pal. Memoirs locate it at Beit Nebdla, a village on the plain, about 4 miles north-east of Ludd, where are ruins of cisterns and large cut stones.
NE'BAT (aspect), the father of King Jeroboam. 1 Kgs. 11 : 26 ; 12 : 2, etc.
NEB
NEB
NE'BO (proclaimer), one of the Assyrian deities, who is represented, with
Nebo. (From a Statue in the British Museum.')
Bel, as being unable to resist the destruction to which Cyrus subjected their idols. Isa. 46 : 1. This god was called " he who possesses intelligence," and statues of him are still preserved. One is in the British Museum which was erected by the Assyrian monarch Pul. The word " Nebo" occurs in the compounds Na-bopolassar, Nebuchadnezzar, etc., which points to the esteem in which the god was held. Nebo was regarded as the protector against misfortune.
NE'BO (prophet), a mountain of Moab '• over against Jericho," from which Moses beheld the land of Canaan. Deut. 32 : 49. " And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, . . . and the Lord showed him all the land of Gilead unto Dan." Deut. 34: 1. Nebo was a mountain in the range of mountains called Abarim. Eusebius says it was shown in his day on the other side of Jordan, six miles to the west of Hesh-bon. If then definitely known, its location was afterward lost. Of the peaks in the Abarim range which have been suggested as Nebo are— Jebel Atturus, but this is not " over against Jericho," and 602
is too far south : Jehel JiVdd, 15 miles farther north than Jericho, and therefore not answering to the scriptural narrative.
The explorations of De Sauley, Due de Luynes, Tristram, Warren, Paine, and Merrill have led to the conclusion that Nebo was at the northern end of the Abarim range of mountains, i. e. Jebel Nebd. This mountain was 5 or 6 miles south-west of Heshbon, is about 2700 feet high, and commands a fine view of the country. Paine appears to apply Jebel Nebd to the eastern portion of the northern group of peaks, and Jebel Si'ii/Iinh to the western portion; Dr. Merrill claims that the Arabs use Jebel Nebd, Jebel Miisa, and Jebel Si(t(/fi((h indiscriminately for this group. While the discussions respecting Pisgah have been sharp, the majority of explorers and scholars agree in identifying Nebo with the northern end of the Abarim range, Jebel Nebd. See Pisgah.
NE'BO, a city east of the Jordan; rebuilt by the Gadites, Num. 32 : 3, 38; 33 : 47; captured by the Moabites. Isa. 15 : 2; Jer. 48 ; 1, 22. It was 8 miles south of Heshbon; perhaps el Hdbia. 2. A town in Benjamin, Neh. 7:33; possibly Nuba, 7 miles north-west of Hebron.
NEBUCHADNEZ'ZAR {may Nebo 2^>'oteft the crnini /). or, more correctly, NEBUCHADREZ'ZAR, the son and successor of Nabopolassar, the founder of the Babylonish monarchy, was the most illustrious of these kings, and one of the greatest rulers of history. 2 Kgs. 24 : 1; Dan. 1-4. We know most of him through the book of Daniel; but we read of him also in Be-
Cameo of Nebuchadnezzar.
rosus and upon numerous monuments. In the Berlin Museum there is a black
NEB
NEB
cameo with his head upon it, cut by his order, with the inscription, " In honor of Merodach, his lord, Nebuchadnezzar, king of Babylon, in his life-tiuie had this made." From these various sources the following details have been derived. Nebuchadnezzar was entrusted by his father with the important task of repelling Pharaoh-necho, and succeeded in defeating him at Carchemish, on the Euphrates (b. c. 605), Jer. 46 : 2, and brought under subjection all the territory Necho had occupied, including Syria and Palestine, overrunning these countries, taking Jcusalem, and carrying off a portion of the inhabitants as prisoners, i-ncluding Daniel and his companions. Dan. 1 : 1-4. Having learned that his father had died, Nebuchadnezzar hastened back to Babylon and planted himself firmly on the throne, giving to his generals instructions to bring the Jewish, Phoenician, Syrian, and Egyptian captives to Babylon. Thus the remark, "In his days Nebuchadnezzar, king of Babylon, came up, and Jehoi-akim became his servant three years," 2 Kgs. 24 : 1, is easily explained. The title is given by anticipation, and the " three years " are to be reckoned from 605 to 603 inclusive. The rebellion of Jehoiakim, entered upon, probably, because Nebuchadnezzar was carrying on wars in other parts of Asia, took place B.C. 602, and Was punished by the irruption of Chaldaeans, Syrians, Moabites, and Ammonites, incited, perhaps, by Nebuchadnezzar, who, as soon as possible, sent his troops against Jerusalem, and had him taken prisoner, but ultimately released him. See Jehoiakim. 2 Kgs. 24 : 2. After his death his son Jehoiachin reigned, and against him Nebuchadnezzar, for the third time, invaded Palestine and besieged Jerusalem. Jehoiachin and his family and household voluntarily submitted themselves, the city was t;iken. and all the treasures of the house of the Lord and of the palace, and all the principal inhabitants of the city, were carried to Babylon. 2 Kgs. 24:12-16. Mattaniah, the uncle of Jehoiachin, whose name was
changed to Zedekiah, was put upon the throne, but after a reign of nearly ten years he rebelled, and was punished by Nebuchadnezzar, who went up against Jerusalem and reduced the city to the horrors of famine before taking it. Zedekiah's two sons were killed before his eyes and then his eyes put out, and he, as a captive, was carried to Babylon. B. c. 588. 2 Kgs. 25 : 7. On Nebuchadnezzar's order, Jeremiah was kindly treated. Jer. 39 : 11-14.
The scenes related in the first four chapters of Daniel occurred during Nebuchadnezzar's reign. See Danikl. Two incidents there recorded have received remarkable confirmation from recently-deciphered inscriptions, which are quoted by Dr. Buddensieg in his pamphlet Die Assyrischen Aiisgrnhuvgen nnd das Alte Tentnment, 1880 ("The Assyrian Excavations and the Old Testament"), pp. 64, 65. The words, " The king spake and said, Is not this great Babylon, that I have built for the house of my kingdom, by the might of my power, and for the honor of my majesty ?" Dan. 4 : 30, are proved to be characteristic by those on an inscription : " I say it, I have built the great house which is the centre of Babylon for the seat of my rule in Babylon." Of the king's madness there is of course no direct mention. But
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Inscribed Brick of Nebuchadnezzar.
there is an inscription which is read by Sir H. Rawlinson in a manner which finds its readiest explnnation in the fact stated in Dan. 4 : 33 : " For four
NEB
NEG
years the residence of my kingdom did not delight my heart; in no one of my possessions did I erect any important building by my might. I did not put up buildings in Babylon for myself and for the honor of my name. In the worship of Merodach, my god, I did not sing his praise, nor did I provide his altar with sacrifices, nor clean the canals."
Nebuchadnezzar was a mighty monarch, and is denominated *' king of kings " by Daniel, 2: 37, and ruler of a *' kingdom with power and strength and glory." He gave much attention to the architectural adornment of Babylon, and amongst other great structures built the hanging-gardens, on a large and artificial mound, terraced up to look like a hill. This great work, called by the ancients one of the Seven Wonders of the world, was executed in order to please his wife, whose maiden home had been in a hilly country. Secular history also tells us of vast projects of irrigation and a canal-system which he carried out. An idea of the extent of this monarch's building enterprises may be drawn from the fact that nine-tenths of the bricks found amongst the ruins of the ancient capital are inscribed with his name.
Nebuchadnezzar was a cruel despot and the perfect type of an Oriental autocrat, as is proven by the murder of the two boys in the presence of their father, Zedekiah, the resolution to punish a failure to discover his dream, Dan. 2, with the death of the astrologers, etc., and the requisition of worship for the golden image on the plain of Dura. He is said to have worshipped the '' King of heaven," Dan. 4 : 37, but it may be questioned whether he did not conceive of the Jehovah of the Hebrews to be only one of many gods. He died about B. c. J61. after a reign of 44 years.
NEBUCHADREZ^ZAR, Jer. 21 : 2. 7, and elsewhere in Jeremiah. Eze. 26 : 7, the more correct transliteration of the name Nebuchadnezzar, which see.
NEBUSHAS'BAN {Neho naves me), the chief of the eunuchs of Nebuchadnezzar. Jer. 39 : 13.
NEBUZAR-A^DAN {Nebo seuds posterity), captain of the body-guard of Nebuchadnezzar. 2 Kgs. 25 : 8. He conducted the siege of Jerusalem to a successful issue, the particulars of which 604
are given in 2 Kgs. 25 :8-21. He treated Jeremiah with generous consideration, as Nebuchadnezzar commanded. Jer. 39 : 11; 40 : 1. His speech to Jeremiah is preserved in Jer. 40 : 2, sqq. When Nebuchadnezzar, five years later, besieged Tyre, Nebuzar-adan came again to Jerusalem, and carried off seven hundred and forty-five Jews more into captivity. Jer. 32 : 30.
NE'CHO, a king of Egypt, son of Psammetichus, founder of the twenty-sixth dynasty, A. d. 612-596. He greatly enlarged Egj'ptian trade. For peaceful and warlike operations he had ships built after the pattern of the Syrian triremes. He endeavored to unite the Red and Mediterranean Seas. Herodotus states (II. ^ 158) that 120,000 Egyptians lost their lives in making the excavation. But he discontinued his project in consequence of an oracle which warned him "that he was laboring for the barbarians," as the Egyptians called all such as spoke a language different from their own. It was after this that he built the ships mentioned above. He sent out a fleet manned by Phoenicians, which circumnavigated Afiica in three years. He also directed military operations against enfeebled Assyria, but was defeated by Nebuchadnezzar at Carchemish, on the Euphrates, b. c. 605. History relates no further wars of Necho's. He is brought before us in the sacred narrative first in this expedition against Assyria. 2 Chr. 35 : 20. King Josiah marched against him, and closed with him in battle in spite of the message he sent that he was under a divine commission in making war. The battle occurred at Megiddo, and Josiah was killed by an arrow. On his return Necho deposed the son of Josiah, Jeho-ahaz, whom the people had proclaimed king, and put on the throne Eliakim, whose name he changed to Jehoiakim. 2 Chr. 36 : 4.
NECROMANCER. Deut. 18 : 11. Sec Divination.
NEDABI'AH {whom Jehovah impelled), a descendant of David. 1 Chr. 9 : 18.
NEG'INAH {a stn'nf/ed infttrrment), used in Ps. 61, title; the singular of " Neginoth."
NEG'INOTH, a word occurring in the titles of Ps. 4, 6, 54, 65, 67, 76,
KEH
NEH
and in the margin of Hab. 3:19. It seems to be a general designation for musical instruments, and is translated "stringed instruments" in Hab. 3:19. It thus includes the harp, sackbut, etc.
NEHEL'AMITE, an appellative of Shemaiah, Jer. 29 : 24, 31, 32, and translated in the margin " dreamer." i As no town of Nehelam is known, it is possible the appellation is meant as a play on the " dreamers " whom Jeremiah denounces.
NEHEMI'AH (whorn Jehovah consoles). 1. Son of Hachaliah, the distinguished and pious restorer and governor of Jerusalem after the Babylonian exile. The forlorn condition of the remnant of returned Hebrews in Jerusalem awakened his deepest sympathy and enkindled his patriotism, ch. 1 : 4. The condition of his feelings soon became known to King Artaxerxes, at whose court he held the high position of cupbearer. 2:1. At his eager request, 2 : 5, the king granted Nehemiah permission to return to the land of his fathers, 2 : 7, and gave him letters of safe escort to the governors beyond the Euphrates, and orders for timber on the keeper of the royal forest.
At Jerusalem desolation and ruin met him on every hand, but he makes the proposition and oversees the execution of restoring the city. 2 : 18. The people co-operate heartily with their enthusiastic leader in the reconstruction of the walls and gates, but the work is not completed without insidious and determined opposition. Sanballat was at the head of it. These enemies endeavored to overthrow Nehemiah by false charges of intended rebellion against the Persian supremacy, 6 : 7-19, and to intimidate him, but all in vain.
The work of reconstruction accomplished, he re-established the religious customs of his fathers by bringing the Law into new esteem, 8 : 3, and the re-institution of the Sabbath, offerings, etc., 10 : 29, sqq. He also made special legislation for the government of the city.
Nehemiah administered the government of Jerusalem twelve years, 5 : 14, and at the end of this period returned to Persia, where he remained for some time. Neh. 13 : 6. During his absence most flagrant abuses crept in, which on his return he made it his first business to
correct, especially the violation of the Sabbath and heathen marriages, ch. 13. By these means he restored his people, in some degree, to their former happy condition, and probably remained in power till his death, which it is supposed took place in Jerusalem. Few men in any age of the world have combined in themselves a more rigid .adherence to duty, a sterner opposition to wrong, private or public, a more unswerving faith in God, or a purer patriotism, than Nehemiah.
Book of, is the sixteenth in the order of the books of the 0. T. It may be regarded as a continuation of or supplement to the book of Ezra, which immediately precedes it. It is concerned with Nehemiah's great work of rebuilding Jerusalem and the reclamation of the customs and laws of Moses, which had fallen into desuetude. It gives the whole history of this movement in the circumstances which led to it, the elements of opposition which threatened to defeat it, and the complete success which crowned it. Incidentally we are admitted to a glance at the then condition, moral and political, of the Jews, at the growing bitterness between them and the Samaritans, and at some scenes in Assyrian life. The account of the walls and gates in ch. 3 is among the most valuable documents for the settlement of the topography of ancient Jerusalem. The registers and lists of names are also of value. Nehemiah is the author of the first seven chapters, and part of the twelfth and thirteenth. The change from the use of the first person to that of the third in the remaining chapters, and the fact that some names in the lists were not extant till after Nehemiah's death, point to some other hand as their author.
2. One who returned in the first expedition from Babylon under Zerubba-bel. Ezr. 2:2; Neh. 7:7.
3. The son of Azbuk, who helped to repair the gates of Jerusalem. Neh. 3 : 16.
NE'HILOTH, a word found at the beginning of the fifth Psalm. Its signification, " perforated," points to wind instruments, such as the flute. The title of the fifth Psalm may be thus translated : " A Psalm of David, addressed to the master of music, presiding over the flutes."
NEH
NEK
NE'HUM {comfort), one who returned with Zerubbabel, Neh. 7:7; he is called Rehum in Ezr. 2 : 2.
^EHUSH'TA {brass), mother of Jehoiachin. 2 K<;s. 24: 8.
NEHUSH'TAN {bmzen thing), a name given by Hezekiah, king of Ju-dah, 2 Kgs. 18 : 4. to the brazen serpent that Moses had set up in the wilderness, iN" um. 21 : 8, and which had been preserved by the Israelites to that time. Hezekiah caused it to be burned, because the people had come to regard it as an idol, " burning incense to it," and in derision gave it the name of '• Nehushtan."
NE'IEJj {treasured of God), a place which formed one of the landmarks of the boundary of Asher and Zebulun. Josh. 19 : 27. It occurs between Jij^h-thah-el and Cabul. Neiel may possibly be represented by Ml'ar, a village conspicuously placed on a lofty mountain-brow just halfway between the two. Conder suggests V'ain'n, 16 miles east of Ca^sarea, as the site of Neiel.
NEIGH'BOR. Luke 10: 29. The Pharisees restricted the meaning of the word "neighbor" to those of their own nation or to their friends. But our Saviour informed them that all men were their neighbors, and illustrated the proposition in the parable of the Good Samaritan who helped the wounded Jew in spite of the bitter feeling existing between the Samaritans and the Jews.
NE'KEB {cavern), one of the towns on the boundary of Naphtali. Josh. 19 : 33. It lay between Adami and Jabneel. The Palestine Fund " Memoirs " identify it with the ruin, Seiyddeh, 4 miles southwest of Tiberias.
N E K O ' D A {distingvisTied), one whose descendants returned from the Captivity with Zerubbabel. Ezr. 2 : 48. They were not able to prove their Hebrew extraction. Ezr. 2 : 59. 60.
NEMU'EL {day of God). 1. A Reubenite. Num. 26 : 9.
2. A son of Simeon. Num. 26 : 12; 1 Chr. 4 : 24 ; he is also called Jemuel in Gen. 46:10 and Ex. 6 : 15.
NEMU'ELITES, descendants of Nemuel, the son of Simeon. Num. 26: 12.
NE'PHEG {sprout). 1. A brother of Korah. Ex. 6 : 21.
2. A son of David, born at Jerusalem. 2 Sam. 5:15; 1 Chr. 3:7: 14:6. 606
NEPH'EW, in the A. V., should always be understood "grandchild" or "descendant" generally, as was the old English usage. Job 18 : 19 ; Isa. 14 : 22.
NE'PHISH, incorrect form of Na-phish. 1 Chr. 1 : 31 ; 5 : 19.
NEPHISH'ESIM, a corruption of Nkphcsim, which see. Neh. 7 : 62.
NEPH'TALI, NEPH'THA-LIM, forms of "Naphtali." Matt. 4: 13, 15; Rev. 7: 6.
NEPH'TOAH {opening), THE WATER. OF. The spring or source of the water of Nephtoah, was one of the landmarks between Judah and Benjamin. Josh. 15 : 9 ; 18 : 15. It has been located north-west of Jerusalem and identified with Ain Lifta, a spring situated a little distance above the village of the same name. But Conder makes it identical with Ain 'Atan, south-west of Bethlehem, and from whence an old aqueduct once led to the temple, and now at intervals supplies the Haram area at Jerusalem through Pilate's aqueduct.
NEPHU'SIM, NEPHISH'ESIM {expansions), some who returned with Zerubbabel from Babylon. Ezr. 2 : 50 : Neh. 7 : 52.
NER {fight, lamjj), father of Kish, and grandfather of Saul. 1 Chr. 8 : 33. He is named, 1 Chr. 9 : 36, as brother of Kish. This Kish was an uncle of the other. 1 Cbr. 9 : 39.
NE'REUS, a Christian at Rome. Rom. 16:15.
NER'GAL {great hero), a deity of the Assyrians, and corresponding to Mars. 2 Kgs. 17 : 30. Monuments have been found with his name and titles. (See cut p. 612.)
NER'GAL-SHARE'ZER {fre-prince), the name of two Babylonian noblemen, Jer. 39:3, 13, who accompanied Nebuchadnezzar in his expedition against Zedekiah. One of these individuals is entitled Rab-mag. This designation probably means "chief of the magicians." He is generally identified with Neriglissar of profane history, who married Nebuchadnezzar's daughter, and ascended the throne two years after that monarch's death. A palace built by him has been discovered among the ruins of Babylon, and his name found on bricks.
NE'RI {lamp of Jehovah), one of the ancestors of our Lord. Luke 3 : 27.
NEE
NEZ
NERI'AH {lawp of Jehovah), the father of Bariich. Jer. 32: 12, etc.
NET. See Fish, Fishing.
NETHAN'EEL {[liccu of God). 1. A captain in the tribe of Issachar in the wilderness. Num. I:8;2:5;7:]8jl0: 15.
2. Fourth son of Jesse. 1 Chr. 2:14.
3. A priest in David's time. 1 Chr. i5:24.
4. A Levite. 1 Chr. 24: fi.
5. A son of Obed-edom. 1 Chr. 26:4.
6. A prince in the reign of Jehosh-aphat. 2 Chr. 17 : 7.
7. A Levite in the time of Josiah. 2 Chr. 35 : 9,
8. One of those who married strange wives in the time of Ezra. Ezr. 10:22.
9. A priest in the days of Joiakim. Neh. 12:21.
10. One who played on musical instruments at the dedication of the wall of Jerusalem. Neh. 12 : 36.
NETHANI'AH {ijiven of Jehovah). 1. The son of Elishama, and of royal blood. 2 Kgs. 25:23, 25; Jer. 40:8; 41: 9.
2. A son of Asaph. 1 Chr. 25 :2, 12.
3. A Levite in the reign of Jehosh-aphat. 2 Chr. 17 : 8.
4. The father of Jehudi. Jer. 36 : 14. NETH'INIM. Ezr. 2 :43, 58. The
word signifies "given" or "dedicated persons." This class are mentioned prominently in Ezra and Nehemiah as returning from the Captivity and constituting an official order. " They are mentioned in association with the Le-vites and priests, as well as with the porters and singers. 1 Chr. 9:2; Ezr.
7 : 24. They had been appointed for the first time by David, as far as we know, to do service for the Levites. Ezr.
8 : 20. Some were therefore associated with the temple-service and dwelt at Jerusalem. Neh. 11:21. As in the case of the priests and Levites, "no toll, tribute, or custom" was exacted from them, Ezr. 7 : 24. The service they performed was, no doubt, of a menial sort; still, their names were all carefully preserved. Ezr. 8 : 20.
It has been thought by many that the Gibeonites, Josh. 9 : 27. who were made to do menial service for the congregation, and also the fifty captive Midianites, Num. 31 : 47, Avho were portioned off to the Levites, occupied a
similar position to the Nethinim. The name, however, is of a later date.
NETO'PHAH [droppiufj), a town, ap))arently in Judah, the name of which occurs only in the catalogue of those who returned with Zerubbabel from the Captivity. Ezr. 2:22; Neh. 7:26; 1 Esd. 5 : 18. Netophah was really an old place. Two of David's guard, 1 Chr. 27 : 13, 15, were Netophathites. The " villages of the Netophathites " were the residence of the Levites. 1 Chr. 9 : 16. Levites who inhabited these villages were singers. Neh. 12 : 28. From Neh. 7 : 26, the town seems to have been in the neighborhood of, or closely connected with, Bethlehem. Van de Velde suggests Antubeh, 2 miles north-east of Bethlehem, as the site of Netophah, The Palestine Memoirs note ruins north-east of Bethlehem that were called Metobn or Umni Toba, probably the same as Antti-beh of Van de Velde, and Conder identifies them as ancient Netophah.
NETOPH'ATHITE, an inhabitant of Netophah. 2 Sam. 23: 28; 2 Kgs. 25 • 2.3
NE TITLES, well-known wild plants, the leaves of which are armed with stings connected with a small bag of poison; and when the leaves are pressed by the hand, the stings penetrate the flesh and produce a swelling with a sharp, burning pain. Those who grope among the ruins of Palestine are often made to know that these weeds still abound there. The presence of nettles betokens a waste and neglected soil; hence the figure in Isa. 34: 13; Hos. 9 : 6. The word rendered " nettles " in Job 30 : 7 ; Prov. 24 : 31 ; Zeph. 2 : 9 is supposed to refer to a difi'erent species of nettles, or to some shrub of similar properties, else it could not afford shelter. Tristram believes this plant to have been the formidable pricklv acanthus.
NEW MOON. 1 Sam. 20 : 5. See Moox, Fkasts, Month.
NEWTES'TAMENT. See Bible.
NEW YEAR. See Trumpets, Feast of.
N E Z I' A H (famous), one whose children were Nethinim and returned j from the Captivity to Jerusalem. Ezr. ! 2:54: Neh. 7:56.
! NE^ZIB (statue), a city of Judah, ! Josh. 15 : 43^ in the lowland, one of
NIB
NIG
the same group "with Keilah and Mare-shah. Eusebius and Jerome place it on the road between Eleutheropolis and Hebron, 7 or 9 miles from the former, and there it still stands under the almost identical name of Beit Nusib, a small hamlet. The ruins are of considerable extent, consisting of massive foundations, broken columns, large building-stones, and a grand tower 60 feet square.
]NIB'HAZ(6ar/rer), an idol-god of the Avites. 2 Kgs. 17: HI. The name being derived from a word meaning " to bark," it is supposed that the god was represented by the figure of a dog. It would therefore be allied to Anubis of the Egyptians. A large figure of a dog was found on the road from Beirout to Tripolis.
NIB'SHAN {light, soft soil), one of the six cities in the " Midbar," or wilderness of Judah. Josh. 15 : 62. It was apparently near En-gedi, on the western shore of the Dead Sea. Its site is unknown.
NICA'NOR {conqueror), one of the first seven deacons appointed by the early Church. Acts 6 : 5.
NICODE'MUS {victor of the people), a ruler of the Jews, and a distinguished member of the sect of the Pharisees, whose conversation with the Messiah, as recorded in John 3, reveals one of the grand doctrines of the Christian system—viz., regeneration by the Spirit of God. On this occasion he betrayed himself as a timid disciple, or as one just seeking after the truth, for he came to Christ under the cover of darkness. Later he defends Christ against the bitter injustice of the Pharisees, John 7 : 50, and finally he appears as a professed follower, helping in the sepulture of the crucified Lord. John 19 : 89.
NICOLA'ITANS, an ancient sect whose deeds are expressly and strongly reprobated. Rev. 2:6,15. Some have supposed that they were the followers of Nicolas, Acts 6 : 5, one of the first deacons of the church, whom they regard as having degenerated from the true faith. For this view there is no authority. Others regard the term " Nicolaitans" as a symbolical expression. Since "Nicolas" means "victor of the people," and " Balaam " " devourer of the people," the two. in symbolical 608
unity, signify religious seducers of the people. It is more probable that the Nicolaitans were identical with those who held the doctrine of Balaam, mentioned in v. 14. Cf. 2 Pet. 2 : 15. So, likely, the Nicolaitans associated fornication and the eating of things sacrificed to idols with an outward profession of Christianity.
NICOLAS {victor of the people), one of the deacons of the church at Jerusalem in the days of the apostles. Acts 6 : 5. He was a native of Antioch, converted to Judaism, and thence to Christianity.
NICOP'OLIS {city of victory), the city where Paul determined to winter. Tit. 3 : 12. There has been some uncertainty in respect to the city intended, as there were four of this name in Asia, five in Europe, and one in Africa. It must have been one of three cities: (1) Nicop-olis in Thrace; (2) in Cilicia ; or (8) in Epirus. The subscription to the Epistle to Titus calls it " Nicopolis of Macedonia"—?. e., Thrace. This subscription, however, is no part of the inspired text, and there is little doubt that the view of Jerome is correct, which identifies the Pauline Nicopolis with the noted city of that name in Epirus. It was built by Augustus Caesar to commemorate his victory over Antony and Cleopatra at the battle of Aetium, b. c. 31. Its modern name is Paleoprevesa, or "old Prevesa." The place has extensive ruins of temples, theatres, aqueducts, and a small building in the form of a pagan temple, which tradition says was used b}' Paul as a house of prayer. Some suppose that Paul was arrested here, and taken to Rome for his final trial.
NI'GER (black), a surname of Simeon. Acts 13 : 1.
NIGHT, one division of the twenty-four hours composing a day. It includes the period of darkness, Gen. 1: 5, and was divided from the day by "lights in the firmament." Gen. 1 : 14. Figuratively, it has been taken to designate death, John 9 : 4, and sin, 1 Thess. 6 : 5. In the beautiful passage, " There shall be no night there," Rev. 21 : 25; 22 : 5, the meaning is that heaven is a place where no sorrow or sin or death finds entrance.
NIGHT-HAWK, a species of bird unclean by the Levitical law, Lev. 11: 16, but not the bird known to us by this
NIL
NIL
name. The translators supposed that the common night-jar {('(tprimitlc/Hs) was the bird alluded to by the Hebrew tachmas, but probably the screech-owl
{Strix Jlammea), which lodges in the large buildings or ruins of Egypt and Syria, and sometimes even in the dwelling-houses, is intended. See Owl.
The Night-jar (.Caprimulgus).
NILE {blue, dark), the great river of Egypt and of Africa, and probably the second longest river in the world, its entire length being estimated at 4000 miles. The word " Nile" does not occur in Scripture, but the river is frequently referred to as Sihor or Shihor, which means "black" or "turbid" stream. Josh. 13 : 3 ; Isa. 23 : 3 : Jer. 2 : 18; 1 Chr. 13 : 5. It is also designated simply "the river," Gen. 41 : 1 ; Ex. 1 : 22; 2:3, 5, and the "flood of Egypt." Am. 8 : 8; 9 : 5. In the plural form this word year, rendered " river," frequently refers to the branches and canals of the Nile. This famous river is connected with the earliest history of the Egyptian and the Israelitish nations. Ex. 2:3; 7 : 20, 21 ; Num. 11 : 5 ; Ps. 105 : 29 : Jer. 46 : 7, 8 ; Zech. 14 : 17, 18. The Nile is not named in the N. T.
Physiccd Feattires. —The discovery of the true source of the Nile, and the reason for its annual overflow, are two scientific problems which have been discussed for upward of 2000 years. The course of the stream is now known for about 3300 miles, and with two interrup-39
tions—the cataract of Syene (Assouan) and the Upper Cataract—it is claimed by Baedeker's Handbook on Lower Eijypt to be navigable throughout nearly the whole of that distance. But as there are many other cataracts, this statement cannot be correct. The principal stream is now known to be the White Nile, while the Blue or Black Nile is of greater importance in contributing to the annual inundation of the lower river. The two streams unite at the town of Khartoom, the capital of Nubia, and from this point to the mouths of the stream at Damietta and Rosetta, upward of 1800 miles, it falls 1240 feet, and attains its greatest width a little below Khartoom and a little above Cairo, at each of which places it is about 1100 yards wide. The source of the White Nile is doubtless Lake Victoria Nyanza, the largest part of which lies south of the equator, and from 3000 to 4000 feet above the level of the sea. The White Nile is so named from the color of the clay with which its waters are stained. The Blue Nile resembles a mountain-torrent, being liable to rise suddenly with the Abyssinian rains and
NIL
NIL
sweep away whatever it encounters in its rapidly-descending course. The source of the Blue Nile is high up in the Abyssinian mountains, from 6000 to 10,000 feet above the sea-level, and in springs which are regarded with superstitious veneration by the neighboring people. The river causes what would be otherwise a barren valley to be one of the most fertile regions in the world. Hence, Herodotus justly calls Egypt "an acquired country and the gift of the Nile." The waters of the Nile now empty into the sea through two streams, known as the Damietta and the Rosetta mouths; ancient writers, however, mention at least seven branches or mouths through which the Nile found its way to the sea. There is the strongest proof that the Nile has filled up the sea for many miles to the north, and that its ancient mouths were several miles farther south. It has been ascertained that within the last half century the mouth of the Nile has advanced northward 4 miles, and the maps of Ptolemy, of the second and third centuries of the Christian era, show that the mouth was then about 40 miles farther south than at present. Hence, at this rate of deposit, the sea-coast, in the earlier history of ancient Egypt, must have been nearly as far south as its ancient capital, Memphis. As rain seldom falls in Egypt proper, the fertility of "the country is entirely dependent upon the annual rise of the Nile. This usually begins in June and continues until near the end of September, the river remaining stationary for two or more weeks, and then attaining its highest level "=% in October, when it begins to subside. "The height of the inundation most favorable for agriculture at the present day has been ascertained by long observation to be 23 cubits 2 inches— i.e., about 41 feet 2 inches, the cubit being 21 inches—while in the time of Herodotus 16 cubits sufficed ; and the god of the Nile in the Vatican is therefore represented as sur-610
rounded by sixteen children. A single cubit more is apt to cause terrible devastation in the Delta, and elsewhere cover the fields destined for the autumn crop, while a deficiency of 2 cubits causes drought and famine in Upper Egypt," (See Baedeker's Lower Ef/ypt.)
The successive years of famine in the days of Joseph were doubtless due to a deficient overflow of the Nile for those years. Formerly this annual inundation turned Egypt into a vast lake, but in later times the water has been distributed by a great network of canals, from which the huge basins of cultivated land into which the canals divide the country, are sup])lied with water of the depth required to leave a deposit of mud to fertilize the land. The native uses his feet to regulate the flow of water into each of the squares or basins of land, and by a dexterous movement of his toes forms or removes a tiny embankment, as may be required to admit the proper flow of water. Another common mode is to use
The Shadoof.
the "shadoof," a bucket attached to a long pole hung on a pivot, balanced by a stone or a lump of clay at one end, and having the bucket on the other end. To this day the Nile is lined for hundreds of miles with these shadoofs, worked by men, women, and children, who lift the water out of the river to irrigate their
NIL
NIM
fields. Both these methods are believed to be very ancient, and may be alluded to by Moses in contrasting the fountains and rainfalls in Palestine with the absence of this supply in Egypt: " For the land, whither thou goest in to possess it, -in not as the land of Egypt, from whence ye came out. where thou sowedst thy seed, iind wateredst it with thy fout as a garden of herbs." Deut. 11 : U), 11. A number of festivals were celebrated in connection with the annual rise of the Nile, which appear from the monuments to have been common as early as the fourteenth
Hiiy-iJiLi.
The Kilometer.
century b. c. The height of the Nile was measured by the Nilometer, a square well having in its centre an octagonal column, on which were inscribed the ancient Arabic measures and Cufic inscriptions. This was erected in A. n. 716, and was used to determine the height of the overflow, upon which was based the rate of taxation. The government, however, cheated the poor people by false statements of the overflow, indicated by this measurement.
The ancient Egyptians worshipped the river Nile as a god. Two of the ten plagues sent upon Pharaoh and Egypt before the de])arture of the Israelites were turning the water of the Nile into
blood and bringing forth frogs from the river. Ex. 7 : 15-25 ; 8 : 3-7. The papyrus reeds—whence paper is designated— the flags, the lotus, and the various colored flowers formerly beautifying the banks of the river have nearly all disappeared, thus fulfilling propliec.y. Isa. 19 : 0, 7. This river, so intimately associated with the early history of the human race, is a favorite resort for tourists, who can go in steamers as far as the First Cataract, near Assouan (Syene), where were the great quarries which supplied stone for ancient Egyptian monuments, and from Phihc up to Aboo - Simliel and the Second Cataract. The Nile voyage, broken by donkey rides and visits to the pyramids, tombs, and ruins of temples and palaces of the Pharaohs, is one of the greatest enjoyments and best recreations of body and mind.
NIM'RAH {limpid, jno-e), a city of Gad east of the Jordan ; noticed only in Num. 32 : y>, and probably identical with Beth-nimrah. Num. 32 : 36. Its site may be on the hill of Nimrin, about 3 miles east of the Jordan and 10 miles north of the Dead Sea, where are some ruins.
NIM'RIM (limpid, pure). The word "Nimrim," plural of ''Nimrah," is probably from the obsolete root, nnmar, " to be limpid or pure." " The waters of Nimrim " was a stream or brook in the territory of Moab, referred to by Isaiah and Jeremiah. Isa. 15 : 6 ; Jer. 48 : 34; cornp. Num. 32 : 3, 36. There are copious springs near Nimrah, and Porter, Conder, and Baedeker would locate the waters of Nimrim in its vicinity. Dr. Merrill regards it as the largest stream east of the Jordan and south of the Zerka, Wady Nemeivah, at the southeast corner of the Dead Sea, has been claimed as the " waters of Nimrim,'" but the stream is small and the name has a diff"erent signification. Perhaps the "brook of the willows," Isa. 15 : 7, may be in that region.
NIM'ROD {firm, stroii;/), the son of Cush and grandson of Ham. Gen. 10 : 8. He is described as having been a " mighty hunter before the Lord," and was thus pre-eminent in the chase, a pursuit practised very early in the history of the race. He, however, was also a great conqueror, *'a mighty one in the earth," and founded the classical and most ancient kingdom of Babylon,
NIM
NIN
and built the city of that name and others. Gen. 10 : 10.
The territory and kingdom of Babylon was long known, after the name of its first hero, as the land of NimrocL Mic. 6:6.
NIM'SHI {drawn out, saved), the father of Jehu, the king. 1 Kgs. 19 ; 16; 2 Kgs. 9:2, U: 2 Chr. 22:7.
NIN'EVEH (perhaps dwelling of Nin), the capital and greatest city of Assyria.
S'ituafion. —The city was founded by Asshur, Gen. 10 : 11, and was situated on the eastern bank of the river Tigris, opposite the modern town of Mosul. It was about 250 miles in a direct line north of the rival city of Babylon, and not far from 550 miles north-west of the Persian Gulf.
Extent. —Assyrian scholars are not agreed in respect to the size of this ancient city. Some, as Layard, regard it as covering a large parallelogram, whose sides were each from 18 to 20 miles long, and the ends 12 to 14 miles wide. This view would include the ruins now known as Kouyunjik, Nimrud, Khorsabad, and Keremles. Diodorus Siculus makes the circumference of the city 55 miles, including pastures and pleasure-grounds. See article Assyria, p. 82. This view of the great extent of the city is, on the other hand, sharply disputed by Rawlinson, who thinks it highly improbable that this ancient city should have had an area about ten times that of London. He would reject it on two grounds, the one historical and the other topographical. He maintains that the ruins of Khorsabad, Keremles, Nimrud, and Kouyunjik bear on their bricks distinct local titles, and that these titles are found attaching to distant cities in the historical inscriptions. According to his view, Nimrud would be identified with Calah, and Khorsabad with Dur-sargina, or " the city of Sargon." He further claims that Assyrian writers do not consider these places to be parts of Nineveh, but distinct and sepa-612
rate cities; that Calah was for a long time the capital, while Nineveh was a provincial town; that Dur-sargina was built by Sargon—not at Nineveh, but near Nineveh ; and that Scripture similarly distinguishes Calah as a place separate from Nineveh, and so far from it that there was room for a great city between them. See Gen. 10: 12. He also suggests that a smaller city in extent would answer the requirements of the description in the book of Jonah, which makes it a city of "three days'journey." Jon. 3 : 3. He would limit its extent, therefore, to the ruins immediately opposite Mosul, including two principal mounds, known as Nebi-Yunus and Kouyunjik. The latter mound, which lies about half a mile north-west of the former, is the larger of the two. In shape it is an irregular oval, the sides, sloping at a steep angle, furrowed with numerous ravines, worn out by the rains of thirty centuries. The greatest height of the mound is about 95 feet, and it is estimated to cover an area of 100 acres. The other mound, Nebi-Yunus, is triangular in sha|)e, loftier in height, with more precipitous sides than the other mound, and covers an area of about 40 acres. The reputed tomb of Jonah is on the western side of the mound, while the
Nergal's Emblem, the Man-Lion.
eastern portion forms a burial-ground for Mohammedans.
From Fairbaim.
NIN
NOA
History. —As already stated, Nineveh was founded by Asshur, or, as the marginal reading of Gen. 10 : 11 states, Nimrod. When Nineveh became the capital of Assyria is not definitely known, but it is generall}^ believed it was during the reign of Sennacherib. The prophecies of the books of Jonah and Na-hum are chiefly directed against this city. The latter prophet indicates the mode of its capture. Nah. 1 : 8 j 2 : 6, 8 ; 3 : 18. Nineveh was the capital of Assyria during the height of the grandeur of that empire, and in the time of Sennacherib, Esarhaddon, and Assurbanijial. It was besieged for two years by the combined forces of the Medes and Babylonians,was captured, and finally destroyed B. c. 606.
Ruins. —-According to George Smith, Nineveh is now represented by the mounds of Kouyunjik or Telarmush, Nebi-Yunus, and some surrounding remains. The circuit of the walls, including these ruins, measures about 8 miles. The palace-mounds are on the side next to the river Tigris. Excavations have been made by M. Botta, Layard, Hor-muzd Rassam, Loftus, and George Smith. They have brought to light, among others, the following noted buildings : (1) Three ruined temples, built and restored by many kings in different ages; (2) the palace of Shalmaneser, as improved by subsequent rulers; (3) a palace of another ruler, restored by Sennacherib and Esarhaddon : (4) a palace of Tiglath-pileser II.; (5) a temple of Nebo: (6j the south-west palace of Sennacherib; (7) the north-west palace of the same ruler; (8) the city walls built by the latter king and restored by Assurbani-pal. For fui'ther accounts see Assyria and George Smith's Assyrian Discoveries (N. Y., 1875).
NIN'EVITES, the inhabitants of Nineveh. Luke 11: 30.
NI'SAIV. Neh. 2 : 1. See Month.
NIS'ROCH {great eagle?), an Assyrian deity in whose temple at Nineveh Sennacherib was murdered by his sons Adrammelech and Sharezer. 2 Kgs. 19 : 37; Isa. 37 : 38. The etymology of the name, even the Shemitic origin of the word, is doubtful, and nothing definite is known of this deity. Some suppose him to be represented in the Assyrian tablets by a human form with the wings 614
and head of an eagle. Others suggest that the word refers to Noah's dove, which had been made an object of worship.
Nisroch. (After Layard.)
NI'TRE, an earthy alkaline salt, resembling and used like soap, which, j separating from the bottom of the lake Natron, in Egypt, and rising to the top, is condensed by the heat of the sun into a dry and hard substance similar to the Smyrna soap, and is the soda of common earth. It is found in many other parts of the East. Vinegar has no eS'ect upon common nitre, and of course this could not be meant by the wise man, who in Prov. 25 : 20 says, "As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart." Now, as vinegar has no effect upon nitre, but upon natron or soda its action is very obvious, it seems the English translation should have been "natron." In Jer. 2 : 22 the same word again is improperly used : " For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord God." The alkaline earth natron is obviously designed in this passage. It is found as an impure carbonate of soda on the surface of the earth in Egypt and Syria, and is also native in some parts of Africa in hard strata or masses, and is called trona, being used for the same purposes as the barilla of commerce.
NO. See No-amon.
NOADI'AH {ichom Jehovah meets). 1. A Levite. Ezr. 8 : 33.
2. A prophetess upon whom Nehemiah invoked the vengeance of God for her
NOA
NOA
attempt to hinder him in his work of reconstruction. Neh. 6 : 14
, NO'AH {rest), an eminent patriarch, and the ninth in descent from Adam. Gen. 6 :8. He is described as a ''just and perfect" man who''walked with God," Gen. 6 : 9, as a " preacher of righteousness," 2 Pet. 2 : 5, and has aphxce in the catalogues of those who were eminent for their faith. Heb. 11 : 7. Noah is the second father of the human race, all the families of the earth being in a direct line of descent from him.
The life of this patriarch was cast in times of such unusual violence and wickedness that the Almighty determined to destroy the agents in order thereby to purify the world. Gen. 6 : 13. This he accomplished by visiting the earth with a deluge, which submerged in its waters all the human family, Gen. 9 : 11, except eight persons. God revealed his design to Noah a full century before its execution, and commanded him to construct an ark. See Ark. This preacher of righteousness during this period warned his contemporaries and exhorted them to repent. At the end of this time Noah went into the ark with his wife and his three sons and their wives. By commandment of God he also took with him of the clean and unclean animals of the earth. These alone were saved. All the rest in " whose nostrils was the breath of life, of all that ivas in the dry land died." The waters prevailed upon the earth one hundred and fifty days, Gen. 7 : 24, at the end of which time a wind from God dried them up, and the ark rested upon the " mountains " of Ararat. See Ararat.
The first thing Noah did upon leaving the ark was to offer up on an altar which he built a sacrifice that proved to be well-pleasing to God. Gen. 8: 20. He thereupon received the promise that no more should such a widespread destruction of the human race occur, and as a pledge of this covenant God appointed the rainbow. Its appearance was thereafter to remind men of the divine promise. Two commandments were also given to Noah. The one referred to the meat of strangled animals or animals dying a natural death : this he was forbidden to eat. The other referred to murder, which was to be punished by the death of the murderer. Gen. 9 :1-7.
The last incident narrated of this eminent man betrays his weakness. He had planted a vineyard, and, drinking to excess, he on one occasion exposed his shame. Ham, seeing his father's nakedness, informed his brothers, who, however, with becoming modesty, refused to look upon their father in this condition. On arousing from his debauch the father uttered a curse upon the head of Canaan, Ham's son, and uttered a special blessing upon Japheth. Gen. 9:20-27.
Noah was 950 years old at the time of his death. Our Lord illustrates the suddenness of his second coming and the wickedness of the world by the circumstances prior to the Flood. Matt. 24 : 32, 38.
NQ'AH (motion), one of the five daughters of Zelophehad. Num. 26 : 33 ; 27:1; 36:11 ; Josh. 17:3.
NO-A'MON (plare of Anion f), a populous and celebrated city of Egypt, and the capital of Upper Egypt, named after the god Amon, and called by the Greeks Diospolis, or " city of Zeus," but better known by the name of " Thebes." It was situated on both sides of the Nile, from 400 to 500 miles from its mouth. The only mention of the city in the Bible occurs in the prophecies. It is called No, Eze. 30 : 14-16 ; Jer. 46 : 25, and, margin, No-amon, rendered "populous No." Nah. 3: 8.
The Nile valley at Thebes, resembles a vast amphitheatre, enclosed by the grand forms of the Arabian and Libyan mountains, the river running through nearly the centre of this space. The area surrounded by these mountain-bulwarks is filled with ruins—avenues of sphinxes and statues, miles in length, at the end of which were massive col-umnal structures, the entrances to immense temples and palaces, and colossal images of the ancient Pharaohs, relics of regal magnificence so extensive and stupendous that the beholder might well imagine all the grandest ruins of the Old World had been brought together on this Theban plain. The extent of the city has been variously given by historians. According to Strabo, it covered an area 5 miles in length and 3 miles in breadth, and Diodorus makes its circuit about the same. Wilkinson also infers from its ruins that its length must have
CI 5
NOA
NOB
been about 6^ miles and its breadth 3 miles. Others suppose that the ancient city of Thebes, or No-amon, included the three sites of Luxor, Karnak, and Thebes, and that in the days of its glory, from B. c. 160U to B. c. 800, it stretched
Colossi: the Vocal Memiion of Thebea.
about 33 miles on both banks of the Nile. Certainly the ruins testify to a city of great splendor, whose buildings, palaces, and monuments were among the most imposing in the world. The temples, tombs, and palaces have been described under the article Egypt. The two colossi, or immense statues, before the destroyed temple of Amenophis III., are still standing, partially buried in the sand and considerably mutilated. They are, however, yet some GO feet high, and one of them is the " vocal Memnon," so celebrated for the musical sound which it is reputed to have given forth, when touched by the morning beams of the rising sun, as a greeting of Amenophis to his mother, Aurora. One of the obelisks of Luxor, or Thebes, was transported to France in the reign of Louis Philippe, and now stands in the Place de la Concorde in Paris. The grandeur of Thebes during the period when it was the capital of Upper Egypt was well known to Homer, who speaks of its hundred gates and twenty thousand war-chariots, and Diodorus was informed that Sesostris took the field with 600,000 616
infantry, 24,000 horsemen, and 27,000 chariots. Thebes was captured and sacked by Sargon, probably in the reign of Hezekiah, Nab. 8 : 8, 10 ; was twice destroyed—by Nebuchadnezzar and by Assurbanipal, as predicted by Jeremiah, 46 : 25, 26 ; and was again burned by the Persian Cambyses, b. c. 525, and finally destroyed by Ptolemy X. Lath-urus, B. c. 81.
NOB {height), a city of the priests in Benjamin, near Jerusalem. 1 Sam. 22 : 19 ; Isa. 10 : 32 ; Neh. 11 : 31, 32. In the time of Saul the tabernacle and the ark were probably at this place. 1 Sam. 21: 1, 4. The city was destroyed by Saul. 1 Sam. 22 : 9-19. Van de Velde proposed to identify Nob with el-Isawiyeh, \h miles northeast of Jerusalem, on the road to Ana-thoth, and this view is favored by Tristram, Baedeker, and Grove; but Jerusalem cannot be seen from that point, which is against this identification. Porter suggests a site about half a mile south of Tuleil el-Ful (Gibeah), where are ruins of cisterns, a tower, and large hewn stones—a site which commands a distant view of Zion. Conder, however, considers Nob and the Mizpeh of Jud. 20 : 1 ; Josh. 18 : 26 ; 1 Sam. 7: 15 as the same place, locating both at Nebi Samwil, about 4 miles from Jerusalem, where he finds traces of a court of the tabernacle. The site of Nob may be there, but that there should be any trace of the ancient tabernacle is exceedingly improbable. Moreover, Wilson questions the proposed identification of Conder, and would place its site on the hill Scopus; while another writer suggests that Nob is Almon under another name, and proposes to place it 1 mile north-east of Anathoth.
NO'BAH {harki)ig), the conqueror of the city of Kenath. Num. 32 : 42.
NO'BAH {barking), a, name of Kenath and the villages dependent on it, given by Nobah when he conquered the place. Num. 32:42; Jud. 8:11. It would appear to have retained the name for 200 years. It was about 48 miles east of the Sea of Galilee. See Kenath.
NO'BLEMAN, perhaps an officer in the court of Ilerod. He came to Christ to entreat him to heal his child, who was at the point of death. John 4 : 46-54. He believed Christ's words.
NOD
NUM
"Thy son liveth," and on returning home found his child restored.
NOD {_fii(/ht), the region eastward of Eden, to which Cain fled from the presence of Jehovah. Gen. 4 : 14, 16. The Chaldee interpreters apply the term to Cain, and not to a land: " He dwelt a fugitive in the land."
NO'DAB {nobility), an Arab tribe against which the trans-Jordanic tribes waged war. 1 Chr. 6 : 19. The other names associated with Nodab—Hagar Jetur, and Nephish—were sons of Ish-mael, 1 Chr. 1: 31, which seems to point to Nodab's descent from Ishmael also.
NO'E, the same as Noah. Matt. 24 : 37, etc.
NO'GAH {hriyhtness), a son of David, born at Jerusalem. 1 Chr. 3 : 7; 14: 6.
NO'HAH {rest), the fourth son of Benjamin. 1 Chr. 8 : 2.
NOI'SOME (Old French noiser,''to hurt") is used in the A. V. in the sense of " baneful." Ps. 91 : 3 ; Eze. 14 : 21.
NON ( fish). 1 Chr. 7 : 27. See Nun.
NOPH, a city of Egypt. Isa. 19 : 13; Jer. 2 : 16; Eze. 30 : 13, 16; Hos. 9 : 6. See Memphis.
NO'PHAH {hlast), a town of Moab. Num. 21: 30. Ewald locates Nobah near Heshbon, and identifies it with Nophah. Canon Cook suggests that Nophah may be identical viiih. Arneiha]i,\^ miles southeast of Medeba.
NOSE-JEWELS, mentioned in Isa. 3 : 21, consisted of a ring of gold
Nose-Jewels worn in the East.
or other metal upon which jewels were strung. The nose-rings now worn by
the lower classes in Egypt are from 1 to 1^ inches in diameter, and are passed through the right nostril.
NOVICE. 1 Tim. 3 : 6. The word in the Greek means '' newly planted." Paul counsels that such persons should not bo raised to the position of overseers or pastors, urging that they were liable to become proud and commit faults. There were necessarily many novices in tho early church organizations.
NUM'BER. The following numbers were understood by the Hebrews to have a symbolical or representative significance:
1. Three was deemed to have a peculiar mystic meaning. It is the number of the Deity (the Trinity), of the thrice-repeated '' Holy," Isa. 6:3; of the threefold priestly blessing. Num. 6 : 23-26; Daniel's three hours of prayer. Dan. 6 : 10, etc.
2. Four symbolizes the world or humanity. There are four winds, Eze. 37 : 9, four beasts, Rev. 4 : 6, and four living creatures with four faces, four wings, and four sides. Eze. 1 : 5-10, etc.
3. Five, the half of ten, as in Ex. 22 : 1; Lev. 22 : 14 ; Matt. 25 : 2, etc. The Decalogue is divided into two tables, each containing five commandments.
4. Seven, the union of three and four, is the number of the covenants between God and man. It implies perfection. The number occurs very frequently in connection with both holy things and things unholy; for example, the seven priests that carried seven trumpets seven times in front of the ark and around the walls of Jericho, Josh. 6 : 4, the seven days in the week, the seven churches, Rev. 1 : 4, the seven years of plenty in Egypt, Gen. 41 : 26, the seven angels with seven golden vials. Rev. 15 : 1; but also the seven heads and seven crowns of the dragon. Rev. 12 : 3.
5. Ten, the number of fingers (two hands), symbolizes harmony and completeness. It is the number of the fundamental commandments.
6. Twelve, the multiple of three and four, is also a covenant number, like seven. Hence we have the twelve tribes, the twelve stones in the high priest's breastplate, Ex. 28 : 21, twelve apostles, twelve gates in the New Jerusalem, etc.
7. Forty, four multiplied bv ten; as
NUM
NYM
the forty days of our Lord's temptation, Matt. 4, the forty years in the wilderness, etc.
8. Seveutij, seven multiplied by ten ; as the seventy elders of Israel, Num. 11: 16, the seventy disciples of our Lord. Luke 10 : 1.
It is very diflScult, if indeed at all possible, to get the exact and definite meaning of these numbers, and we must not carry the search too far. But that they had a special meaning for the Hebrews there can be little doubt. (Compare the extended and ingenious treatment of Lange, Com. on Revelation, pp. 14 Hqq.)
NUMBERS, BOOK OF, the
fourth book of Moses, and so called on account of the two censuses to which it refers. It gives some detached legal enactments and many valuable historical facts.
1. In the first division, chs. 1-10 : 10, an account is given of the preparations for the departure from Sinai. In ch. 6 we have the^,description of the Nazarite's vow.
2. The second division, ch. 10 : 11-14, contains an account of the journey from Sinai to the borders of Canaan. In chs. 13 and 14 the spies are mentioned by name, and a most interesting description is given of their discoveries in Canaan, their return to the camp, and the treatment they received.
3. The third division, chs. 15-19, gives various legal enactments and a few historical facts.
4. The last division, chs. 20-36, contains an account of the events of the last year before crossing the Jordan. In ch. 20 we have the description of Moses smiting the rock and the notices of Miriam's and Aaron's deaths. In ch. 21 we have a picture of the discontentment and rebellion of the Israelites, their punishment through fiery serpents, and the simple remedy of a brazen serpent erected on a pole. Comp. John 3 : 14, 15. Chs. 22-24 are concerned with Balaam, In ch. 32 the land east of the Jordan is assigned to Reuben and Gad, and in ch. 33 a list is given of the various stations in the wilderness.
NUN [fish), the father of Joshua, Ex. 33 : 11; also called Non. 1 Chr. 7 : 27. 618
NURSE. The position was one of much importance and honor. Rebek-ah's nurse accompanied her mistress to Canaan, and was buried with much mourning at Allon-bachuth. Gen. 24 : 59 ; 35 : 8. The tenderness of a nurse is not infrequently referred to. Isa. 49 : 23: 1 Thess. 2 : 7.
NUTS. Those mentioned in Gen. 43 : 11 are doubtless pistachio-nuts, which were produced in Syria, but not in Egypt. The pistachio tree {Plstacia vera) resembles the sumac, to whose family it belongs. It is still cultivated in the Levant, and produces thin-shelled nuts resembling almonds, but smaller and with a green meat tasting like that of the walnut.
Pistachio-Nuts.
Another word translated "nuts" in Cant. 6:11 denotes what are known in our markets as " English walnuts," produced by a noble tree (Jiiglans regin) which is everywhere cultivated in the East.
NYM'PHAS [bridegroom), a member of the church of Laodicgea. Col. 4: 15.
OAT
O.
OAKS (strong is the meaning of most of the six Hebrew words thus rendered). In the following passages, at least, the word probably denotes the terebinth, or the elm of Hos. 4 : 13, see Teil Thee: Gen. 35 : 4, 8; Jud. 6 : 11, 19; 2 Sam. 18 : 9, 10, U; 1 Kgs. 13 : 14 ; 1 Chr. 10 : 12; Isa. 1 : 30; Eze. 6 : 13. In other instances "oak" may denote ant/ strong flourishing tree, Am. 2 : 9, or a grove of such trees.
Botanists find three species of this tree in Palestine. One of the most universal and characteristic bushes of the country is the prickly evergreen-oak (Quercus jiseudo-cvcci/era), which has a leaf like the holly, but smaller. This oak now rarely exceeds 12 feet in height, but when the destruction of trees was less universal it doubtless attained great size and age. "Abraham's Oak," in the field of Mamre, near Hebron, the noblest tree of Southern Palestine, is of this species, and is 23 feet in girth ; and there are said to be still finer specimens in the north and east.
The Yalonia oak (Q. ppgilops) sheds its leaves and more resembles some of our own species. The trunk is unusually massive, and the tree often grows to a magnificent size. It is not seen in the south, but abounds in the north, especially about Mount Tabor and also east of the Jordan, and is doubtless the " oak of Bashan." Isa. 2 : 12, 13 ; Zech. 11 : 2. It produces very large acorns, which are eaten by the poor, while their cups are employed by tanners under the name of Valeria, and exported from many parts of the Turkish empire.
Another kind ( Q. ivfeetoria) sometimes occurs in Samaria and Galilee as a small tree with deciduous leaves, white beneath. Travellers through the uninhabited districts of Gilead and Bashan have found there magnificent forests of all three species.
In the Bible we find these noble trees often mentioned for the purpose of designating the locality of important events, as in Gen. 35 : 8: Josh. 24 : 20. Oak-wood was used for idols. Isa. 44 : 14.
The word translated "plains" in several passages—Gen. 12 : 6; 13 : 18; 14 : 13 ; 18 : 1 ; Deut. 11 : 30 ; Jud. 4:11; 9 : (), 37; 1 Sam. 10 : 3—means placex noted for one or more oaks. See cut under Abraham's Oak.
OATH, a solemn affirmation, made with an appeal to the Deity in attestation of its truth. Hcb. 6:16. The custom of taking oaths was in vogue in the earliest patriarchal times. Gen. 21 : 23, but their use is not confined to men. God also has bound himself by oaths. Acts 2:30; Gen. 26:3; Deut. 29:12, etc. Their use was the subject of legislation, Ex. 20 : 7 ; Lev. 19': 12, and our Lord prohibits careless and profane oaths. Matt. 5 : 34-36. Various formularies were employed for oaths, such as : 'M« the Lord liveth," 1 Sam. 14 : 39 ; " Would God," Num. 14 : 2: ''As the Lord liveth, and a-9 thy soul liveth." 2 Kgs. 2:2, etc. From our Lord's prohibition of profane and careless oaths, we learn that oaths were taken by the more common things, such as the throne of God, Jerusalem, the earth, etc., Matt. 5 : 34, nqq., and the temple, the gold of the temple, and the altar. Matt. 23 : 16-22.
As to-day the elevation of the right hand is associated with taking an oath in our courts, so amongst the Hebrews oaths were frequently accompanied with peculiar ceremonies. As far back as Abraham's time lifting the hand was practised in this connection, Gen. 14: 22 ; Deut. 32 : 40, etc., as also placing the hand under the thigh of another. Gen. 24:2: 47:29.
In the 0. T. the oath is taken as a ratification of agreements between the most diverse parties. The king or ruler takes an oath, solemnly pledging himself to perform a promisee. 2 Kgs. 25 : 24; Matt. 14:7; the subject to his sovereign, Eccl. 8:2; the governor exacts the oath from the priests, Neh. 5 : 12; the master from his servant. Gen. 24 : 2; the patriarch from his people. Gen. 50 : 25, etc.
Our Lord's prohibition of profane and careless swearing, Matt. 5 : 34. has been
619
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understood by some—as the Friends— to exclude all oaths whatever. No doubt, should the spirit of Christ completely pervade the world, the simple asseverations "Yea" and "Nay" would be all-suflBcient.
The most solemn oath that a Mohammedan can make is, " By the beard of Mohammed."
OBADI'AH (servant of Jehovah). 1. A descendant of the house of David. 1 Chr. 3:21.
2. A chief of Issachar. 1 Chr. 7 : 3.
3. One of the six sons of Azel. 1 Chr, 8 : 38 ; 9 : 44.
4. A son of Shemaiah. 1 Chr. 9 : 16.
5. A Gadite who joined David in the wilderness. 1 Chr. 12 : 9.
6. A godly officer in the court of Ahab who concealed one hundred and fifty prophets in the persecution of Jezebel. 1 Kgs. 18 : 3-16.
7. A prince who taught the Law in Jehoshaphat's reign. 2 Chr. 17 : 7.
8. Father of Ishmaiah. 1 Chr. 27 : 19.
9. One of the overseers of the temple-repairs in Josiah's reign. 2 Chr. 34 : 12.
10. A son of Jehiel. Ezr. 8 : 9.
11. One of those who sealed the covenant with Nehemiah. Neh. 10 : 5.
12. A porter in Jerusalem. Neh. 12 : 25.
13. The prophet whose prophecy is placed fourth among the minor prophecies. Absolutely nothing is known of his life. His prophecy was uttered subsequently to B. c. 588, as we draw from Ob. 11, where the capture of Jerusalem and the captivity of Jacob are referred to as past events. The captivity of this verse is in all probability that by Nebuchadnezzar in b. c. 588.
Prophecy of, contains (1) a general arraignment of Edom for its pride and presumption, vs. 1-9. (2) A more particular statement of its offence as violence against Jacob, his brother, and neglect to help Jerusalem against the enemies that took her inhabitants captive, vs. 10-16. (3) An account of the prosperity of Zion when Jacob should return from his captivity and Esau be discomfited. vs. 17-21. It is doubtful whether the final verses have yet been fulfilled. There is a striking resemblance between the first nine verses of this prophecy and Jer. 49 : 7-16. One prophet must have read the other's prophecy. 620
O'BALi (bare), a son of Joktan who gave his name to an Arab tribe. Gen. 10 : 28. The name is written " Ebal" in 1 Chr. 1 : 22.
O'BED {serving). 1. The son of Euth and Boaz, and father of Jesse. Ruth 4 : 17; 1 Chr. 2 : 12. His name occurs in the genealogical tables of our Lord. Matt. 1:5; Luke 3 : 32.
2. A descendant of Sheshan by his Egyptian slave Jarha. 1 Chr. 2 : 37.
3. One of David's warriors. 1 Chr. 11: 47.
4. One of the porters of the temple. 1 Chr. 26 : 7.
5. The father of Azariah. 2 Chr. 23 :1. 0'li'ED''E'DOm. {servant of Edom).
1. A Gittite who lived in David's time, 1 Chr. 13 : 13, and at whose house the ark was deposited, after the dreadful death of Uzzah. 2 Sam. 6 : 6-10. The blessing which came on the house of Obed-edom for the ark's sake encouraged David to remove it to Jerusalem. 2 Sam. 6:10-12.
2. The temple-treasurer in the reign of Amaziah. 2 Chr. 25 : 24.
O'BILi (camel-driver), the overseer of the camels in the reign of David. 1 Chr. 27 : 30.
OBLA'TION. Lev. 2 : 4. See Offering.
O'BOTH (bottles, water-skins), one of the stations of the Israelites east of Moab. Num. 21: 10 ; 33 : 43. It was the first encampment after the brazen serpent was set up, and before they reached Ije-abarim. It is perhaps near the Wady el-Ahsa, on the pilgrim-route between Damascus and Mecca. This was probably on the boundary between Edom and Moab, and extends north-westward to the Dead Sea.
OCCUPY (from the Latin occ«^9a?-e), literally " to lay hold of," then "to use," " employ," "trade with ;" and, in a neuter sense, " to trade " is used in all these senses in the Bible.
OC^RAN (troubled, or troubler), the father of Pagiel, a prince of the tribe of Asher after the Exodus. Num. 1 : 13; 2:27: 7:72: 10 : 26.
O'DED (ereetbuj). 1. The father of the prophet Azariah, who flourished in Asa's reign. 2 Chr. 15 : 1-8. In v. 8, Oded is called " prophet," where probably " the son " is meant.
2, A prophet at the time of Pekah's
OFF
invasion of Jud.ah who prevailed upon the victorious army to let the captives free. 2 Chr. 28 : U-ll.
OFFEND', OFFENSE'. These words are often wronsr'y translated in the A. V. (as Matt. 5 r2[} ; 18 : (i). The Greek verb strictly means " to make to stumble." And so the noun means " tliat which causeth to stumble," or leads to sin. It is in these senses that the eye is said "to oflPend" (better "causeth thee to stumble"), Matt. 5 : 29—that is, it may allure to sin. So, in Matt. 18 : 7, " offenses " are causes of sin. Our Saviour is said to be a " rock of offense," Rom. 9 : 33, because the humility of his life and death was an obstacle in the way of the Jews' accepting him, as they associated with their idea of the Messiah the external grandeur and pomp of the world. The " offense of the cross," Gal. 5 : 11, is that in the doctrines of Christ or in the cross which is offensiveto the natural man.
OFFERING, Gen. 4: 3, OBLA'-TION. Lev. 2 : 7. Offerings or sacrifice among the Jews formed the most essential part of religious worship. They indicated confession, self-dedication, expiation, and thanksgiving. The books of Leviticus and Numbers are our principal soui'ces of information on the subject.
The offerings were either bloody or bloodless, and taken from the animal and vegetable creation. Of animals only tame ones were used, as oxen, goats, and sheep. To these must be added the dove. Lev. 5:11. etc. From the vegetable kingdom, wine, flour, etc., were set apart. Human sacrifices or offerings were especially forbidden. Lev. 18 : 21 :'^ 20 : 2.
In the act of offering, the offerer, after bringing the victim to the altar, laid his hand on its head. Lev. 1 :4; 4:4, etc. He then slew it. Lev. 1:4, himself, or the priest for him. 2 Chr. 29: 24. The blood was received by the priest, who either sprinkled or poured it upon objects. The victim was then flayed and cut in pieces. Lev. 1: fi, S. some or all of which, according to the kind of offering, were burnt on the altar. In the case of some of the offerings the victim was lifted up or waved, in token of its presentation to Jehovah.
The first offerings of which record is made are those of Cain and Abel. Gen. 4 : 3-8. Both the animal and the vegeta-
ble kingdoms contributed on this occasion. The second ottering is that of Noah, Gen. 8:20, after the Flood.
The various offerings were the burnt-offerings, meat-offerings, peace-offerings, and the sin- and tresj)ass-offerings.
The Ijiiriit-ojf'eriiKj was to be a male without blemish, of the herd and of the flock, offered voluntarily at the door of the tabernacle, the hand of the offerer being upon the head of the victim. Lev. 1 :2-4.
The design of the burnt-offering was an atonement for sin. Lev. 1:4; comp. Heb. 10 : 1-3, 11. It was presented every day, Ex. 29:38-42. on the Sabbath, Num. 28 : y, 10, and on the great day of atonement. Lev. 16: 3, and the three great festivals. Num. 28 : 11-31 ; 29.
The me«f-offeriii(/ consisted of flour, or cakes, prepared with oil and frankincense. Lev. 2:1; 6:14-23. It was to be free from leaven and honey, but was to have salt. Lev. 2:11, 13. AVith this was connected the drink-offering, which was never used separately, but was an appendage of wine to some sacrifices. Ex. 29:41. A meat-offering was presented every day with the burnt-offering. Ex. 29:40, 41.
The first-fruits, offered at Pentecost, Lev. 23:17-20, and at the Passover, Lev. 23:10-14, were called tcave-offer-ings; those offered in harvest-time, Num. 15 : 20, 21, heave-offerings.
Peace-offerings were eucharistic in their nature, and were offered in thanksgiving or at a special dedication of something to the Lord. Lev. 3; 7:11-21. The animal as well as the vegetable kingdom contributed to this class of offerings.
The sin- and trespass-offerings were expiatory. It is difficult to determine exactly how they were distinguished. The first seem to have more especial reference to universal sinfulness, the second to specific acts of sin. Both alike testify to the consciousness of sin and the felt need of atonement. Sin-offerings were presented by the high priest for personal offences, for national sins, and on the great day of atonement, when he confessed the sins of the whole nation with his hand on the scapegoat's hend, and the goat was driven off into the wilderness. Lev. 16 : 1-34, etc.
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These offerings all had a typical significance, especially the expiatory offerings. While they ever reminded the people of God's holiness and of their own sinfulness, which demands expiation, they also prefigured the atonement of Jesus Christ, on whom was laid the iniquity of us all, and "■ his own self bare our sins on the tree."
OF'FICER, the translation of several Hebrew and Greek words. The commonest in the 0. T. is the term meaning '' scribe who keeps registers and tables." Ex. 5 : 14. The N. T. words relate to legal functionaries: (1) Bailiffs, Matt. 5 : 25: John 7 : 32, 45 ; Acts 6 : 22; (2) Those who register and collect the fines imposed by courts of justice. Luke 12 : 58.
OG {lonf/-necked^), aking of Bashan, of gigantic stature, Deut. 3 : 11, who opposed the passage of the Israelites through his territories. Deut. 3 : 1. He was defeated in a pitched battle in Edrei, and, together with his sons, was slain. Deut. 1:4; Num. 21 : 34. His sixty fenced and walled cities were distributed amongst the Reubenites, the Gadites, and the half-tribe of Manas-seh. Deut. 3 : 3, 4; Num. 32 : 23. He was a giant. Josh. 13 : 12, and his long iron bedstead was regarded as a curiosity, and was preserved as a memorial of his huge stature. Deut. 3 : 11.
O'HAD {j)owef), one of the sons of Simeon. Gen. 46 : 10; Ex. 6 : 15.
O'HEL {tent), a son of Zerubbabel. 1 Chr. 3 : 20.
OILi9 amongst the Hebrews, was made from olive - berries and from spices. Ex. 25 : 6. It was used—
1. In the preparation of food, much as butter and lard are used to-day. 1 Kgs.
17 : 12-15; Ex. 29 : 2; Lev. 2 : 4, etc.
2. As a cosmetic for anointing the body, the beard, and the head. 2 Sam. 14 : 2; Ps. 23 : 5 ; Luke 7 : 46, etc.
3. For illuminating purposes in lamps. Ex. 25 : 6; 27 : 20 ; Matt. 25 : 3, etc.
4. In worship. The first-fruits, Num.
18 : 12, and the tithes were dedicated to the Lord. Neh. 13 : 5. The meat-offerings were also dipped in oil. Lev. 2:10; 7 : 16, etc.
5. In the ritual of consecration of kings and high priests. 1 Sam. 10 : 1 ; Lev. 8 : 12, etc.
622
6. For medicinal purposes. Mark 6 : 13 ; Luke 10 : 34 ; Isa. 1:6; Jas. 5 : 14.
7. For anointing the dead. Matt. 26 : 12: Luke 23 : 56.
The practice in the early Church of anointing the bodies of persons whose lives were despaired of was derived from Jas. 5 : 14. The Roman Catholic Church has placed the practice among the sacraments, denominating it " extreme unction."
As an ordinary cosmetic, the use of oil is significant of joy and gladness, Ps. 92 : 10, and the omission of it betokens sorrow. 2 Sam. 14 : 2; Matt. 6 : 17. See Olive.
OIL-PRESS. " The oil of Palestine is expressed in a rude way. The olive is subjected to pressure in a mill consisting of a great millstone with a hole iff its centre; this stone is laid on one of its flat surfaces, and a beam of wood fastened upright in the axis. The ujjper surface of the stone is slightly depressed, except at its margin and around the central hole. Another millstone is set up on its edge in the depression of the upper surface of the lower stone. Through the axis of this stone passes a long beam, which is fastened at one end by a j^in to the axis of the horizontal stone, and at the other to a whiflfletree, to which a horse or ox is geared when the mill is in operation. The upright stone is moved around the axis of the lower, and crushes the olives by its great weight. The oil which is expressed by this crushing mill is incorporated with the crushed mass, which is then transferred to baskets of flexible structure, IS inches wide and 6 inches deep. A pile of these baskets, 8 feet or more in height, is raised within a hollow erect cylinder of stone, which is open in front by a slit, 4 inches in width, from top to bottom of the cylinder. Into the top of this cylinder passes a piston, which is connected with a lever, to which are attached heavy stones, and by means of the piston the baskets of olives are subjected to as much pressure as is necessary to extract the oil. The quality of oil thus made is quite inferior to that imported from Italy and France. It is largely used in making soap, and was formerly much more used for burning than now."— Dr. Post,of Beirut. (Contributed.) See Olive.
OIL TREE {tree of oil). Isa. 41 :
OLI
19. In 1 Kgs. 6 : 23, 31, 32, 33 these words are rendered " olive tree," and represent the material of the cherubim, doors, and posts of Solomon's temple. They are translated ''pine" in Neh. 8 : 15. But the olive tree is also unmistakably mentioned in this verse. If the oil tree was not the olive tree, what was it? Tristram and others believe it to be the oleaster {Elcitf/iius a)i(/itsti/ulius). This shrub has no affinity to the olive, though resembling it in leaf and general ajijiear-ance and yielding from its berries an inferior oil. It is found plentifully on the highlands of Palestine and about Jerusalem, thus meeting the direction of Neh. 8 : 15, as the Balanites yE</i/p-tiaca, a shrub of the Jordan valley, does not. Dr Tristram therefore suggests in one place (under "Oil Tree") that its "fine hard wood " was the wood of the cherubim, but in another place (under " Olive") states that material to have been olive wood (as the A. V. reads). The latter opinion has a strong probability in its favor, and it does not appear that the oleaster is more than a large shrub, though the author cited calls it, as compared with the olive, " a smaller tree." For the passage in Nehe-miah there would then be no present explanation unless we believe, as is very possible, that the term "oil tree," in later times at least, was extended or restricted to the oleaster.
OINT'MENT. Isa. 1:6; Matt. 26 : 12. See Anoint and Oil.
OLD TESTAMENT. See Bible.
OL'IVE. From ancient times this has been one of the most common fruit trees of Palestine. Deut. 6 : 11. As the olive stands in the orchard it resembles the apple tree in shape, size, and mode of cultivation. Its leaves are narrow, dull above and silvery beneath, so that the resulting gray-green of these trees becomes
beautiful by association. Hos.l4:6. The white tlowers, produced in the greatest profusion, are like those of the lilac, to which the tree is botanieally allied; and, though millions are ])rematurely scattered by the breezes. Job 15 : 33, enough remain to load down the trees with fruit. This latter is like a plum in shape and color, being first green, then pale, and, when ripe, nearly black. Olives are some-
Olive Branches and Olives.
times plucked in an unripe state and put into some pickle or other preserving liquid and exported. For the most part, however, they are valuable for the oil they produce, which is expressed from the fruit in various ways, and constitutes an important article of commerce and luxury. Job 24 : 11 ; Eze. 27 : 17. The fruit is gathered by beating. Deut. 24 : 20, or shaking the tree, Isa. 17 : 6; and by Jewish law gleanings were to be left for the poor. A full-sized tree in its vigor
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annually produces from ten to fifteen gallons of oil.
The olive seems to flourish best where it can get its roots into the crevices of the rock. Deut. 32 : 13. It grows slowly, lives to an immense age, and still bears fruit when the trunk is but a hollow shell or strip of such a shell, illustrating Ps. 92 : 14. The olive-branch is regarded universally as the symbol of peace, Gen. 8:11, and plenty.
The olives from which oil is to be expressed must be gathered by the hands or softly shaken from the trees before they are fully ripe, in September or October. The best oil is that which comes from the fruit with very light pressure. This is sometimes called in Scripture "green oil," not because of its color— for it is pellucid—but because it is from unripe fruit. It is translated, in Ex. 27: 20, "pure oil-olive beaten," and was used
for the golden candlestick. For the extraction of the first oil panniers or baskets are used, which are gently shaken. The second and third pressing produces inferior oil. The best is obtained from unripe fruit; the worst from that which is more than ripe, and which often is not gathered till winter. The oil of Egj'pt is worth little, because the olives are too fat. Hence the Hebrews sent gifts of oil to the Egyptian kings. Hos. 12 : 1.
The olives are themselves eaten, and the oil is employed not only as salad, but as butter and fat are in our domestic economy, and the inferior qualities are used for making soap. It is. observed by travellers that the natives of oil-countries manifest more attachment to this than to any other article of food, and find nothing adequate to supply its place. For other uses see Oil.
A press was often used for the extrac-
Oil-Press and Olive Tree.
lion of the oil, consisting of two reservoirs, usually 8 feet square and 4 feet deep, situated one above the other and hewn out of the rock. Job 29 : 6. The berries, being thrown into the upper one, were trodden out with the feet. Mic. 6:15. Olive-wood, which is close-grained, of a dark amber color, and beautifully veined, was probably used in the temple. 624
1 Kgs. 6 : 23, 31, 33. See Oil Tree. Ordinarily, at present, there are no fences about olives, but each tree has its one or more owners, and is inherited, bought, or sold separately, while the ground belongs to the village. This tree, like the apple, requires grafting, for seedlings produce but scanty, small, and poor fruit.
OLT
Olive, Wild. Rom. 11 : 17-24 does not teach that a wild twig grafted upon a good stock will produce good fruit, for this is not the fact. Paul refers rather to the adoption of the Gentiles among God's people as a process " contrary to nature," but accomplished by grace,
OLIVES, AND OLI VET, MOUNT OF, a noted mountain or range of hills east of Jerusalem.
^Y(n?(es aufl /Scripture Hintorji. —The mountain derives its name from the olive trees which formerlj' abounded on its sides, some of which are still found thereon. It is called "Olivet'" and "Mount of Olives" in the 0. T., 2 Sam.
15 :.■>(): Zech. 14 :4, and is also alluded to as the "mount," Neh, 8 : 15, the mount facing Jerusalem, 1 Kgs. 11 : 7, the " mountain which is on the east side of the city," Eze. 11: 23 ; and the " mount of corruption " probably refers to a portion of Olivet. 2 Kgs. 23 : 13. It is also called, in the N. T., " Mount of Olives" and " Olivet," and was a scene of several of the most interesting events in the life of our Lord. Matt. 21 : 1 ; 24 : 3 : 26 : 30 : Mark 11: 1; 13 : 3 : 14 : 26 ; Luke 19 : 29, 37; 21 : 37; 22 : 39; John 8:1; Acts
1 : 12. The modern Arabic name is sometimes Jehel ez-Zeiiun, or " mount of olives," but more usually it is Jehel et-Tur, or "mount of the summit." The mountain is first mentioned in connection with David's flight from Jerusalem to escape from Absalom. 2 Sam. 15 : 30, 32 ;
16 : 1. Upon it Solomon built high places for the gods of his numerous wives, but these idolatrous places were destroyed by King Josiah. 1 Kgs. 11: 7 ;
2 Kgs. 23 : 13, 14. When the captive Jews celebrated the feast of tabernacles, the olive, pine, myrtle, and palm branches used in building their booths were brought from this mountain. Neh. 8:15.
The greatest interest, however, in this mountain is in connection with the closing scenes of our Saviour's ministry. At Bethany, on the eastern slope of the mountain, lived Mary, Martha, and Lazarus, and here he performed his last and greatest miracle; from Olivet he made his triumphal entry into Jerusalem ; upon it he spent the nights during the week of his passion ; from its slopes he looked down upon .Jerusalem and wept over the ungrateful city as he foretold its fearful doom; on the 40
night of his betrayal he retired to a garden at its foot, and spent those hours of prayer and agony; and after his resurrection, in the presence of his disciples, he ascended from Olivet to heaven to sit on the right hand of the P'ather in his glory. John 11 : 1 ; 12 : 1 ; Matt. 21: 1 : Mark 11 : 1 ; Luke 19 : 29-38 : 21: 37 ; Matt. 26 : 36; Mark 14 : 32; Luke 22 : 39; 24: 50; Acts 1: 12.
Physical Features. — Olivet, or the Mount of Olives, is not a single peak, but a ridge having not less than four" separate summits. Osborne describes six prominent heights in the Olivet range, but he includes Scopus, on the north, and the hill of " Evil Counsel,'* on the extreme south, of the ridge. Thd Olivet range extends north without any marked depression to the portion called Scopus, and the general elevation of the ridge is a little less than 3000 feet above the sea-level. It lies directly east of Jerusalem, and is separated from the city by the valley of the Kedron. The four chief peaks south of Scopus are: (1) The northern summit, called Viri (inlilsei, from a tradition that the angels stood upon it when they spoke to the disciples. Acts 1:11. It is about half a mile north-east from the city, and is 2682 feet above the sea. (2) The central summit, or the " Mount of Ascension," 2665 feet in height, is situated directly east of the temple-area, and is the Mount of Olives proper. Three paths lead to this summit—one by a near!}' direct ascent, another winding around the southern shoulder, and a third path leading around the northern shoulder. On the top of this peak is a chapel built upon the site of a church erected by Helena, the mother of Constantine, since tradition points out this spot as the place of the ascension of Christ. The monks point out even the footprint made bj' the ascending Lord, and the spot, a little south of this, where Christ is said to have taught the disciples the model, or Lord's, prayer. The true place of the ascension, however, was beyond the summit of Olivet,'and near Bethany. Luke 24 : 50. (3) The third summit, about 600 yards south-west of the former, and three-fourths of a mile from Bethany, is called " the Prophets," from a curious catacomb called the " Prophets' Tombs" on its side. (4) The fourth summit,
625
OLI
about 1000 yards from No. 3, is the " Mount of Offence," so called from the idol-worship which Solomon established there. None of the depressions which separate these summits are very deep; some are to be regarded as quite slight. It is evident that in ancient times this mountain-ridge was covered with olives, myrtles, figs, cypresses, and some species of the terebinth or oak, and also abounded in flowers. '* The olives and olive-yards," says Stanley, " from which it derived its name must in earlier times have clothed it far more completely than at present, where it is only in the deeper and more secluded slopes leading up to the northernmost summit that these venerable trees spread into anything like a forest. And in those times, as we see from the name of Bethany ('house of dates'), and from the allusions after the Captivity and in the gospel history, myrtle-groves, pines, and palm trees—all of which have now disappeared—must have made it a constant resort for pleasure and seclusion. Two gigantic cedars, probably amongst the very few in Palestine, stood near its summit, under which were four shops where pigeons were sold for purification. The olive and fig alone now remain—the olive still in more or less abundance, the fig here and there on the roadside, but both enough to justify the Mussulmans' belief that in the oath in the Koran, 'By the olive and the fig,' the Almighty swears by his favorite city of Jerusalem, with this adjacent mountain."— Sinai and Palestine, p. 184. As our Lord must frequently have looked over the city and the surrounding country from the top of this mount, it will be interesting to describe the scene now presented to the eye of the traveller from this spot. The view from the top of the minaret upon the central summit, or Mount of Ascension, is extensive and magnificent. " Beyond the valley of the Kedron extends the spacious plateau of the Haram esh-Sherif, where the Dome of the Rock and the Aksa mosque present a particularly imposing appearance. The spectator should observe the direction taken by the temple-hill, the higher site of the ancient Bezetha, to the north of the temple, and the hollow of the Tyropoeon, which is plainly distinguishable, though now filled with rubbish, between the temple-hill and the upper
part of the town. The dome-covered roofs of the houses form a very peculiar characteristic of the town. Toward the north, beyond the olive-grove outside the Damascus Gate, is seen the upper (western) course of the valley of the Kedron, decked with rich verdure in spring, beyond which rises the Scopus. The view toward the east is striking. Here, for the first time, we perceive that extraordinary and unique depression of the earth's surface which few travellers thoroughly realize. The blue waters of the Dead Sea, lying at the foot of the mountains which bound the eastern horizon, and apparently not many hundred feet below us, are really no less than 3900 feet below our present standpoint. The clearness of the atmosphere, too, is so deceptive that the mysterious lake seems quite near, though it can only be reached after a seven hours' ride over barren, uninhabited ranges of hills. The blue mountains which rise beyond the deep chasm, reaching the same height as the Mount of Olives, once belonged to the tribe of lleuben, and it is among these that Mount Nebo must be sought. To the extreme south of that range a small eminence, crowned by the village of Ket-ak, is visible in clear weather. On the eastern margin of the Dead Sea are seen two wide openings: that to the south is the valley of the river Arnon, and that to the north the valley of the Zerka. Farther north rises the Jehel Jilad, once the possession of the tribe of Gad. Nearer to us lies the valley of Jordan, the course of the river being indicated by a green line on a whitish ground. Toward the south-east we see the course of the valley of the Kedron, or ' Valley of Fire,' and on a hill-plateau, to the left, the village of Ahn Din. Bethany is not visible. Quite near us rises the ' Mountain of Offence:' beyond the Kedron that of ' Evil Counsel,' and farther distant, to the south, is the summit of the ' Frank Mountain,' or ' Hill of Paradise,' with the heights of Bethlehem and Tekoah; to the south-west, on the fringe of hills which bounds the plain of Kephaim on the south, lies the monastery of Mar Elijafi, past which winds the road to Bethlehem. That town itself is concealed from view, but the large village of Bet Jala and several villages to the south of Jerusalem, such
627
ON
as Beit Sufafa and Esh-Shera/at, are distinctly visible."— Baedeker's Palestine (1)1(1 Syria, p. 219.
The slopes of Olivet are terraced and cultivated, but the vegetation is not luxuriant. The principal trees now are the olive, fig, and carob, with here and there a few apricot, almond, terebinth, and hawthorn. At the western base of the mountain is Silwan, a miserable little village. Jewish tradition declares that the shekinah, or divine presence, after retiring from Jerusalem, dwelt three years and a half on Olivet, to see whether the Jews would repent, but when they would not, retired to his own place. See Jerusalem and Gethsem-
ANE.
OL'IVE-YARD, a grove of olives, tended for the sake of the fruit. Ex. 23 : 11, etc.
OLYM'PAS, a Christian at Rome. Rom. 16: 15.
O'MAR {eloquent ?), a grandson of Esau. Gen. 36 : 11, 15; 1 Chr. 1 : 36.
0'i>IEGA. Rev. 1: 8. See Alpha.
O'MER. Ex. 16:36. See Measures.
OWlll {servant of Jehovah). 1. An officer in the army of Israel. 1 Kgs. 16 : 16. He was engaged in the siege of GiBBETHOX (which see) when he received intelligence that Zimri, another officer of the army, had assassinated the king and usurped the throne. The army, by general acclamation, made Omri king, and, raising the siege of Gibbethon, they forthwith marched to Tirzah, where Zimri resided, and captured it. Zimri set fire to the house he occupied, and was consumed. The Israelites were then divided into two parties; but after a short struggle Omri prevailed and took the throne, which he disgraced through a reign of twelve years. Omri, in the sixth year of his reign, built Samaria, which thereafter became the capital of the ten tribes. The prophet Mieah, ch. 6:16, speaks of the " statutes of Omri," and denounces them. They were probably of an idolatrous character.
A descendant of Benjamin
1 Chr. A descendant of Judah. 1 Chr.
2.
7:8,
3. 9:4.
4. Chief of the tribe of Issachar in the reign of David. 1 Chr. 27 : 18.
ON {strength), a grandson of Reuben 628
who took part with Korah, Dathan, and Abiram in their rebellion. Num. 16: 1. As his name is not subsequently mentioned, it has been conjectured that he repented and withdrew.
ON {sun, li(jht), a celebrated city of Lower Egypt, Gen. 41 : 45, 50 ; called Bethshemesh, or '* house of the sun," Jer. 43 : 13, and known to the Greeks as Heliopolis, or "city of the sun." Eze. 30: 17, margin. Some suppose it to be referred to as the " city of destruction " in Isa. 19 : 18, 19. The Arabs call it, A in Shems, or the " fountain of the sun." On was situated upon the Pelusiac branch of the Nile, about 20 miles northeast of ancient Memphis, and 6 miles north from Cairo.
History. —On was one of the oldest cities in the world. Its origin and founder are unknown, but it has an obelisk which has been standing about 40U0 years. It has been considered the Rome and the Athens of ancient Egypt, the centre of its religion and learning. In it stood the great temple of Ra, with one exception the most famous ancient shrine in Egypt. Ra, next to Ptah, was the greatest Egyptian deity, bearing seventy-five ditterent forms, and regarded as a king of gods and men, and as the sun who illumines the world with the light of his eyes, and is the awakener of life. Every Pharaoh was also regarded as a human embodiment of Ra, and hence one of his titles was " Lord of Heliopolis." To the chief shrine of the god Ra each king presented special off"erings, making it one of the richest temples of ancient times. The immense wealth of this shrine is mentioned in various papyri, particularly the "Harris Papyrus," in London, which gives a list of the gifts of Rameses III. Its companies of priests and attendants are reputed to have numbered over 12,000. The legend of the wonder-bird Phoenix, early used to illustrate the doctrine of the resurrection, arose here; to this city Joseph, delivered from prison, came with royal honors to marry the daughter of Potipherah, (''dedicated to Ra "). Josephus reports that On was the home of Jacob on his arrival in Egypt. In its grandeur it was the resort of men of learning from all countries. In its schools and universities Moses, according to Manetho, was instructed in all the learning of the Egyptians, and hither
ONA
came Plato, Eudoxus, and the wisest of the Greeks to be initiated into the mj'S-tic lore of its priests. From the teachers of its ancient schools Herodotus gained his knowledge of the country and its history. In the time of 8trabo, B. c. 60, this famous seat of learning had ceased to exist, though he was shown the liouses of the ])riests and the dwelling occupied by Plato. He states that its teachers were admirably imbued with the knowledge of heavenly things, and that they could be persuaded only by patience and politeness to communicate some of their doctrines, which they concealed from barbarians. Josejihus speaks of a temple built at Heliopolis by order of Ptolemy Philometor for the Jews when Onias was high priest, and which lasted for
Obelisk at Ou, or Heliopolis.
220 years, when it was destroyed by Vespasian. The city, however, is said to have been devastated by Cambyses at an earlier date.
Present Condition. — The site of this once famous city is now marked with a few ruins of massive walls, fragments of s])hinxes, a noted obelisk of red granite of Sycne (one of the two which stood before the temple of the Sun), and some low mounds enclosing a space about three-quarters of a mile long by half a mile wide. The obelisk, rising amid the desolation, is 66 feet high, and, except a small one found by Lepsius in Memphis, is the oldest one yet discovered, having been erected by Usertesen, the second king of the twelfth dynasty. Each of the four sides is covered with hier()gly])h-ics, rendei'ed illegible on two sides by the mud-cells of bees. The inscriptions are, however, the same on each of its faces, and simply record when, why, and by whom it was erected. It is partly buried in the sand. " There," says Schaff, "it has been standing for nearly 4000 years, and there it still stands in solitary grandeur and unbroken silence. Had it a mouth to speak, it could tell of the visit of Abraliam and Sarah, of the wisdom and purity of Joseph, the in-quisitiveness of Herodotus, the sublime speculations of Plato, the mysteries of Egyptian learning and idolatry, the rise and fall of ancient empires." It appears to the traveller as the only important survivor of the avenues of spinxes, the temples, palaces, colleges, and obelisks beheld or described by the Grecian historians. Formerly the two obelisks of Alexandria called the '' Needles of Cleopatra" or the "Obelisks of Pharaoh " stood at On, but they were removed in the reign of Tiberius, and one of them now stands on the bank of the Thames, in London (since 1879); the other has been presented to the city of New York, whither it was transported in 1880, and now stands in the Central Park.
Tradition indicates On as the ])lace to which Joseph and Mary and the child I Jesus came to escape from the cruelty of Herod, and a sycamore tree is shown, under which they are reputed to have rested in their flight.
O'NAM {8tron<i). 1. One of the sons of Shobal. Gen. 36 : 23; 1 Chr. 1: 40.
2. A son of Jerahmeel. 1 Chr. 2 : 26, 28.
O'NAN [xtniiK]), the second son of Judah, Gen. 38 :' 4: 1 Chr. 2 : 3, who refused to raise up seed to his elder brother after his death. Gen. 38 : 8, 9.
629
OPH
He died before the migration of Jacob's family to Egypt. Gen. 46 : 12 ; Num. 26 : 19.
ONES'IMUS {useful), a slave of Philemon in whose behalf Paul wrote the Epistle to Philemon. Col. 4:9. He seems to have fled from his master, Phile. 15, but returned to him a Christian. His conversion was brought about through Paul at Rome. Phile. 10. Tradition says he was afterward made bisho]) of Bera?a, in Macedonia.
OiNESIPH'ORUS ( proft-hnn^/-ing), a primitive Christian who ministered to the wants of Paul at Ephesus, and afterward sought him out at Rome and openly sympathized with him. 2 Tim. 1:16-18,- 4: 19.
ON'ION, a well-known garden vegetable which grew in great perfection in Egypt, and was longed for by the Israelites. Num. 11 : 5. The onions of Egypt are of large size and exquisite flavor, " difl'ering from the onions of our country as much as a bad turnip differs in palatableness from a good apple."
O'NO {strong), a town in Benjamin, and reoccupied after the Captivity. 1 Chr. 8:12,; Ezr. 2 : 33 ; Neh. 7 : 37. A plain and a valley—the two perhaps identical—were connected with it. Neh. 6 : 2 : 11 : 35 ; 1 Chr. 4 : 14. As it is named with Lod, Van de Velde, Porter, Baedeker, and others locate it at Kefr 'Ana, 5 miles north of Lydda (Lod).
OX'YCHA, an ingredient of the sacred incense which was prepared under divine direction. Ex. 30 : 34. It was probably the horny lid or door of a univalve shell {Strombus) found in the Red Sea. When burnt this " operculum " emits a strong pungent odor.
O'NYX, one kind of chalcedony; a precious stone, Ex. 25:7; Eze. 28:13, exhibiting two or more colors disposed in parallel bands or layers. The Hebrew word shoham is uniformly so translated in the Bible. Opinion is divided as to the exact meaning of the term. Josephus says the oni/x is meant. It was found in the land of Havilah, Gen. 2 : 12, and was evidently of high value, as it is mentioned among precious stones and metals. Job 28 : 16; Eze. 28 : 13. It adorned the breastplate of the high priest and the two shoulders of his ephod. Ex. 28:9-12, 20. David also 630
collected onyx-stones for the adornment of the temple. 1 Chr. 29 : 2.
O'PHEL {hill, sicelling), a hill of ancient Jerusalem. More accurately, it was the southern extremity of the hill on which the temple stood, and from whence the hill sunk gradually toward the surrounding valleys. It was enclosed and fortified by a wall, 2 Chr. 27 :3 ; 33:14; Neh. 3:26, 27; 11:21, but it is now outside the walls of the city. The term has usually been understood to apply to the entire hill. Warren, however, suggests that Ophel was originally the designation of the palace which Solomon built, a building which in later reigns would command the Kedron valley by a wall at least 150 feet in height, increased to 200 feet by the building of the royal cloisters. The excavations of Warren exposed a wall 70 feet in height, which he supposes to have been Manasseh's, and in conjunction with it is a great tower built of drafted stones—perhaps that " which lieth without." Upward of 50 shafts were sunk about Ophel in search of the wall, and a line of wall was found to extend as far as 700 feet from the first tower in a south-easterly direction along the ridge of Ophel. There it ends abruptly. About 200 feet southward in the same line some massive walls were uncovered. On the eastern side of Ophel is the Fount of the Virgin, and below is the pool of Siloam. See .JERTTSALEjr.
O'PHIR (fruitful ?), one of the sons of Joktan. Gen. 10 : 29 ; 1 Chr. 1 : 23.
O'PHIR, the celebrated gold-region to which the ships of Solomon and Hiram sailed from a port on the Red Sea, and from whence they returned bearing gold, silver, precious stones, and algum-tree wood ; and they also brought ivory, apes, and peacocks, though it is not said that these latter came originally from Ophir. 1 Kgs. 9:28; 10:11,22. The ships of Jehoshaphat, built to make a similar voyage, were wrecked at Ezion-geber. 1 Kgs. 22 : 48. The abundance and fineness of the gold of Ophir were proverbial. Job 22 : 24 : 28 : 16 ; Pp. 45 : 9 ; Isa. 13 : 12 ; 1 Chr. 29 : 4; Tobit 13 : 17 ; Ecclus. 7: 18.
The precise situation of Ophir is an unsettled question in scriptural geography. Three chief locations have been suggested: (1) Arabia; (2) India; (3)
ORA
Eastern Africa. The arguments in favor of each location may be briefly stated as follows:
1. Arabia. —The reason for placing Ophir in Arabia is that this land of gold was probably named after Ophir, a son of Joktan, and a descendant of Shem, whose dwelling was between Mesha and Sephar, a mount of the east. Gen. 10 : 29, 30. Now, we find that Ptolemy, in his description of Arabia Felix, speaks of a town called Sapphara or Saphar, Avhich resembles the Hebrew Sephar. This would place Ophir in Southern Arabia, upon the border of the Indian Ocean. Ritter objects to this location because Arabia does not now produce gold. There is abundant evidence, however, to show that in ancient times gold was obtained in Arabia. Solomon received gold brought by the queen of Sheba, and Tyrian merchants traded in Arabian gold. 1 Kgs. 10 : 15 ; 2 Chr.9 : 14; Eze. 27:22. Diodorus and Pliny also testify that Arabia formerly abounded in gold, as well as in precious stones and sweet-smelling wood like the algum trees.
2. India. —The argument of Ritter, Ewald, and Max Mliller in favor of locating Ophir in India is that some of the articles brought in the ships of Solomon are productions peculiar to India. Max MUller has also made an ingenious linguistic argument in favor of this theory, based upon the fact that the names of some of these articles are foreign words in Hebrew, and that they belong especially to the Sanscrit, the parent language of Eastern India. Neither of these considerations is of sufficient weight to decide the question.
.3. Eastern Africa. — The idea that Ophir was identical with Sofala, on the Mozambique coast of Africa, appears to have been first suggested by Portuguese travellers in the sixteenth century. Some French scholars have approved of the theory, but it has not met with general favor.
It is safe to conclude from the above statements that when the Hebrew writers spoke of going to 0))hir they referred to the Joktanite Ophir of the Arabian coast, though it is not improbable that the voyage of Solomon's ships extended to India.
OPH'NI (mouldy), a town in Benja-
min. Josh. 18 : 24. It was probably identical with (Jophna of Josephus and with the modern village of Ju/na, or Ji/ua, about 2 or 3 miles north-west of Bethel. It was an important town in the time of Vespasian.
OPH'RAH (female fawn), the son of Meonothai. 1 Chr. 4 : 14.
OPH'RAH (female fawn),the name of at least two places in Scripture.
1. A town in Benjamin toward which an invading company of Philistines went. Josh. 18 : 23 ; 1 Sam. 13 : 17. Some suppose it is identical with Ephrain or Ephron, 2 Chr. 13:19. and with the city of Ephraim, to which our Lord retired after raising Lazarus. John 11: 54, Eusebius and Jerome located it about 5 Roman miles east of Bethel. This would identify it with the modern village et-Taiyiheh.
2. Ophrah of the Abi-ezerite. Jud. 6 : 11, 24. This was the place where Gideon saw the angel, erected an altar, and where he was buried. Jud. 8 : 27, 32. Here Abimelech slew seventy of his kindred, and the town appears to have been near Shechem, in the territory of Manasseh. Jud. 9 : 1, 5, 6, 15, Conder proposes to identify it with the modern village of Ferata, near Shechem.
OR'ACLE. This term is in the 0. T. in every case but one applied to the most holy place in the temple, whence God declared his will to ancient Israel. 1 Kgs. 6 : 5, 19-23 ; 8 : 6. But in 2 Sam. 16 : 23 it is used in the ordinary sense. In the N. T. it is in the plural, and is applied to the Scriptures, which contain the will of God. Rom. 3:2: Heb. 5:12; 1 Pet. 4:11. Once they are called " living " because of their quickening effects. Acts 7 : 38.
By the oracles, in the heathen world, were understood the shrines where utterances concerning the future were given and the utterance itself. The Greeks had many such oracles, of which the most famous was the oracle of Delphi. The priestess, sitting on a tripod over a chasm from which an intoxicating vapor was said to ascend, uttered incoherent words, which Avere then interpreted by a prophet. These oracles at one time stood in high repute and were consulted by kings. They did not, however, withstand very long the corruptive power of money and bribery.
631
OSS
OR'ATOR, OR ADVOCATE,
because acquainted with Roman law. See Tertullfs.
OR'DINANCES. The term, as used by the sacred writers, designates laws and commandments of God, Ex. 18 : 20,' or of civil rulers, 1 Pet. 2: 13, and sometimes religious ceremonies. Heb. 9 : 1, 10. In one passage, 1 Cor. 11 : 2, the word is a translation for the Greek word parndosis, which in tvVelve other passages of the N. T. is more correctly translated " tradition."
O'REB (raven), a prince of Midian defeated and driven back by Gideon. Jud. 7 : 25. His fate is alluded to in Ps. 83: 11 and Isa. 10:26.
O'REB (mi-e»). The"rockofOreb" was named after Oreb, one of the princes of Midian, whom the men of Ephraim slew. Jud. 7 : 25 ; Isa. 10 : 26. Reland and others would locate Oreb east of the Jordan and in the neighborhood of Bethshean, at a place called Orbo. It appears from Jud. 8 : 4 that Gideon crossed the river in pursuit of the kings of Midian. Hence, Condor formerly suggested that the Midianite leaders were executed on the west side of the Jordan and their heads carried to Gideon, on the other side, and that the rock Oreb was at Ash el-Ghorah. He adds: *' The sharp peak overlooking the broad plain north of Jericho would indeed form a natural place for a public execution, which would be visible to the whole multitude beneath."— Palestine Quar-terhj, July, 1874, p. 184. In the Hand-hook of the Bible, however, he appears to have abandoned this identification, which leaves that of Reland as the only probable location of Oreb suggested.
O'REN {pine tree), a son of Jerah-meel. 1 Chr. 2 : 25.
OR'GAN. Gen. 4: 21. The "organ," as it is called, is thought to have been what the ancient Greeks called the " pipe of Pan." It consisted of seven or more reeds of unequal length. These are still used by the shepherds of the East, and in skilful hands jiroduce quite tolerable music.
ORI'ON, a constellation of about eighty stars, south of Taurus, and, partly, of the equator. Job 9 : 9. The Arabs called it the '' Giant," meaning thereby Nimrod. The constellation is also mentioned in Job 38 : 31 and Am. 5 : 8. 632
OR'NAMENTS. The fondness which the human race in general, and Oriental nations in particular, have for personal ornaments was shared in by the ancient Hebrews. The first mention of jewelry is in Gen. 24 : 22, where Abraham's servant presented Rebekah with earrings and bracelets. The weakness of Hebrew women for jewelry is well brought out, Jer. 2 : 32: " Can a maid forget her ornaments ?" The ornaments worn by the Hebrews consisted of bracelets, necklaces, earrings, noserings, Eze. 16 : 11, 12, etc. Isaiah, ch. 3 : 16-25, gives a graphic picture of the fashionable woman of his day and her ornaments. The apostles exhort the women of their day to adorn themselves with good works, 1 Tim. 2 : 10, and with a meek and quiet spirit rather than with the wearing of gold. 1 Pet. 3 : 4. OR'NAN. 1 Chr. 21: 15. SeeARAuxAH. OR'PAH i/awn, or mane), the daughter-in-law of Naomi,who with Ruth accompanied her part of the way on the road to Bethlehem. Her aifection, however was not so strong as Ruth's, and, kissing Naomi, she returned to her people and her gods. Ruth 1 : 4, 14.
OR'PHANS. Special privileges were accorded to them by the Mosaic Law, as well as to the widow and stranger, Deut. 14: 21, and special kindness and leniency enjoined toward them. Deut. 24 : 17. Job adduced it as one of his merits that he had helped the fatherless. Ch. 29 : 12, etc. James, ch. 1: 27, classes the visitation of orphans amongst the acts of pure and undefiled religion. The word, John 14 : 18. translated " comfortless " is " orphans '' in the Greek.
O'SEE, the Greek form of writing " Hosea." Rom. 9 : 25.
OSHE'A (deliverance), the original name of Joshua. Num. 13 : 16.
OS'PRAY, mentioned with the ossi-frage as an unclean bird. Lev. 11 : 13; Deut. 14 : 12. If not a generic term for eagles, perhaps the short-toed eagle (Circaetns ffallicns), by far the most abundant of the Palestine species.
OS'SIFRAGE (Heb. the breaker). The original word well suits the remarkable habits of the lammergeier, or bearded vulture, known also among the Alps, and one of the most formidable birds of its tribe. It is mentioned with the ospray, as above. The propriety of
OST
the name "ossi-frage" — i.e., "bone-breaker"— is seen from the following description: " Marrow-bones are the dainties he (the lammergeyer) loves the best; and when the other vultures have picked the flesh ofi' any animal, he comes in at the end of the feast and swallows the bones, or breaks them and swallows
Ossifrage or Lammergeier (Gypaetus barbatus).
the pieces if he cannot get the marrow out otherwise. The bones he cracks by taking them to a great height and letting them fall upon a stone. This is probably the bird that dropped a tortoise on the bald head of poor old iEschylus. Not, however, that he restricts himself, or the huge black infant that he and his mate are bringing up in one of the many holes with which the limestone precipice abounds, to marrow, turtle, bones, and similar delicacies; neither lamb, hare, nor kid comes amiss to him, though, his power of claw and beak being feeble for so large a bird, he cannot tear his meat like other eagles. To make amends for this, his powers of deglutition are enormous."— N. H. Simpson.
OS'TRICH, a remarkable bird of
the hot regions of Africa and Arabia, often attaining the height of 7 feet, of which the head and neck make i. It is also 7 feet from the head to the end of the tail when the neck is stretched horizontally on a line with the body. The ostrich loves solitary and desolate places, and is the bird intended in .Job 30 : 29; Isa. 13 : 21 ; 34 : 13 ; Jer. 50 : 39 ; Mic. 1:8 (though called the owl), and its cry is piercing and mournful.
The plumage of the ostrich is white and black. Its weight (which is often 75 or 80 pounds) and the construction of its body prevent its flying.
The habits of this bird are described with scientific accuracy in Job 39 : 13-18. Its timidity is such that the least noise frightens it from the nest, which is often made on the ground and in the most exposed places; and from the same cause the young of the ostrich are often suddenly abandoned. Hence she seems to be regarded as lacking the usual share of instinct or natural aflFection. Lam. 4:3. A modern traveller tells us that the Arabs meet sometimes with whole nests of these eggs (containing from thirty to fifty in number), 5 inches in diameter, and weighing several pounds; some of them are sweet and good, others are addled and corrupted; others, again, have their young ones of different growth, according to the time, it may be presumed, since they have been forsaken of the dam. They often meet with a few of the little ones no bigger than well-grown pullets, half starved, straggling and moaning about like so many distressed orphans for their mother. In this manner the ostrich may be said to be " hardened against her young ones, as thongh they were not hers; her labor," in hatching and attending them, being '' vain, without fear" or the least concern of what becomes of them afterward.