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isbe[6201]='Munition`mu-nish\'-un.`<a href="./study/isbe/search.html?string=SIEGE">SIEGE</a>`1';
isbe[6202]='Muppim`mup\'-im (muppim): A son of Benjamin (<a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a>), elsewhere called "[<A href="./study/isbe/search.html?string=SHUPPIM">Shuppim</a>" (<a onClick="return mV(\'1Ch\',7,12,15);">1Ch 7:12,15</a>; <a onClick="return mV(\'1Ch\',26,16);">26:16</a>), "<A href="./study/isbe/search.html?string=SHEPHUPHAM,+SHEPHUPHAN">Shephupham</a>" (<a onClick="return mV(\'Num\',26,39);">Nu 26:39</a>), and "<A href="./study/isbe/search.html?string=SHEPHUPHAM,+SHEPHUPHAN">Shephuphan</a>" (<a onClick="return mV(\'1Ch\',8,5);">1Ch 8:5</a>); compare separate articles on these names.``1';
isbe[6203]='Murder`1. Terms:<P>mur\'-der (haragh, "to smite," "destroy," "kill," "slay" (<a onClick="return mV(\'Psa\',10,8);">Ps 10:8</a>; <a onClick="return mV(\'Hsa\',9,13);">Ho 9:13</a> AV), ratsach, "to dash to pieces," "kill," especially with premeditation (<a onClick="return mV(\'Num\',35,16);">Nu 35:16</a> and frequently; <a onClick="return mV(\'Job\',24,14);">Job 24:14</a>; <a onClick="return mV(\'Psa\',94,6);">Ps 94:6</a>; <a onClick="return mV(\'Jer\',7,9);">Jer 7:9</a>; <a onClick="return mV(\'Hsa\',6,9);">Ho 6:9</a>); phoneus, "criminal homicide," from phoneuo, "to kill," "slay"; phonos, from pheno, has the same meaning; anthropoktonos, "manslayer," "murderer," is used to designate Satan (<a onClick="return mV(\'Jhn\',8,44);">Joh 8:44</a>) and him that hates his brother (<a onClick="return mV(\'1Jo\',3,15);">1Joh 3:15</a>); a matricide is designated as metraloas (<a onClick="return mV(\'1Ti\',1,9);">1Ti 1:9</a>); compare adelphokionos, "fratricidal" (The <span class="noTag">Wisdom of Solomon 10:3</span>). The plural of phonos, "murders," occurs in <a onClick="return mV(\'Mat\',15,19);">Mt 15:19</a>; <a onClick="return mV(\'Mar\',7,21);">Mr 7:21</a>; <a onClick="return mV(\'Gal\',5,21);">Ga 5:21</a> the King James Version; <a onClick="return mV(\'Rev\',9,21);">Re 9:21</a>; compare 2Macc 4:3,18; 12:6):<P>2. The Hebrew Law:<P>The Hebrew law recognized the distinction between willful murder and accidental or justifiable homicide (<a onClick="return mV(\'Num\',25,16);">Nu 25:16</a>); but in legal language no verbal distinction is made. Murder was always subject to capital punishment (<a onClick="return mV(\'Lev\',24,17);">Le 24:17</a>; compare <a onClick="return mV(\'Gen\',9,6);">Ge 9:6</a>). Even if the criminal sought the protection of the sanctuary, he was to be arrested before the altar, and to be punished (<a onClick="return mV(\'Exd\',21,12,14);">Ex 21:12,14</a>; <a onClick="return mV(\'Lev\',24,17,21);">Le 24:17,21</a>; <a onClick="return mV(\'Num\',35,16,18,21,31);">Nu 35:16,18,21,31</a>). The Mishna says that a mortal blow intended for another than the victim is punishable with death; but such a provision is not found in the Law. No special mention is made of<P class="in15">(a) child murder;<P class="in15">(b) parricide; or<P class="in15">(c) taking life by poison;<P>but the intention of the law is clear with reference to all these cases (<a onClick="return mV(\'Exd\',21,15,17);">Ex 21:15,17</a>; <a onClick="return mV(\'1Ti\',1,9);">1Ti 1:9</a>; <a onClick="return mV(\'Mat\',15,4);">Mt 15:4</a>). No punishment is mentioned for attempted suicide (compare <a onClick="return mV(\'1Sa\',31,4);">1Sa 31:4</a>f; <a onClick="return mV(\'1Ki\',16,18);">1Ki 16:18</a>; <a onClick="return mV(\'Mat\',27,5);">Mt 27:5</a>); yet Josephus says (BJ, III, viii, 5) that suicide was held criminal by the Jews (see also <a onClick="return mV(\'Exd\',21,23);">Ex 21:23</a>). An animal known to be vicious must be confined, and if it caused the death of anyone, the animal was destroyed and the owner held guilty of murder (<a onClick="return mV(\'Exd\',21,29,31);">Ex 21:29,31</a>). The executioner, according to the terms of the Law, was the "revenger of blood"; but the guilt must be previously determined by the Levitical tribunal. Strong protection was given by the requirement that at least two witnesses must concur in any capital question (<a onClick="return mV(\'Num\',35,\'19-30\');">Nu 35:19-30</a>; <a onClick="return mV(\'Deu\',17,\'6-12\');">De 17:6-12</a>; <a onClick="return mV(\'Deu\',19,12,17);">19:12,17</a>). Under the monarchy the duty of executing justice on a murderer seems to have been assumed to some extent by the sovereign, who also had power to grant pardon (<a onClick="return mV(\'2Sa\',13,39);">2Sa 13:39</a>; <a onClick="return mV(\'2Sa\',14,7,11);">14:7,11</a>; <a onClick="return mV(\'1Ki\',2,34);">1Ki 2:34</a>).`<a href="./study/isbe/search.html?string=MANSLAYER">MANSLAYER</a>`77';
isbe[6204]='Murderers`mur\'-der-erz (<a onClick="return mV(\'Act\',21,38);">Ac 21:38</a> the King James Version, the Revised Version (British and American) "assassins"): Represents a word only once mentioned in the New Testament, the Greek word sikarios, Latin sicarius from sica, "a small sword," or "dagger." The word describes the hired assassin, of whom there were bands in the pay of agitators in Rome in the last days of the Republic, who employed them to remove surreptitiously their political opponents. In the later days of the Jewish commonwealth, Judea became infested with the same type of ruffian, and it is natural that the Roman commandant at Jerusalem should describe them by the name so well known in the imperial city.`<a href="./study/isbe/search.html?string=ASSASSINS">ASSASSINS</a>`128';
isbe[6205]='Murmur; Murmurings`mur\'-mur, mur\'-mur-ingz: The Hebrew word (lun) denotes the semi-articulated mutterings of disaffected persons. It is used in connection with the complaints of the Israelites in the desert against Yahweh on the one hand, and against Moses and Aaron on the other hand (<a onClick="return mV(\'Exd\',16,7,8);">Ex 16:7,8</a>; <a onClick="return mV(\'Num\',14,27,36);">Nu 14:27,36</a>; <a onClick="return mV(\'Num\',16,11);">16:11</a>; <a onClick="return mV(\'Num\',17,5);">17:5</a>). In three places (<a onClick="return mV(\'Deu\',1,27);">De 1:27</a>; <a onClick="return mV(\'Psa\',106,25);">Ps 106:25</a>; <a onClick="return mV(\'Isa\',29,24);">Isa 29:24</a>), "murmur" translates a Hebrew word (raghan) which suggests the malicious whispering of slander.<P>In the New Testament "murmur" renders two different words, namely, gogguzo, and embrimaomai. The latter word suggests indignation and fault-finding (<a onClick="return mV(\'Mar\',14,4);">Mr 14:4</a> the King James Version). The former word (or a compound of it) is generally used in connection with the complainings of the Pharisees and scribes (<a onClick="return mV(\'Mat\',20,11);">Mt 20:11</a>; <a onClick="return mV(\'Luk\',5,30);">Lu 5:30</a>; <a onClick="return mV(\'Luk\',15,2);">15:2</a>; <a onClick="return mV(\'Luk\',19,7);">19:7</a>).``103';
isbe[6206]='Murrain`mur\'-in, mur\'-en, mur\'-an (debher): This name is given to a fatal cattle-disease, which was the fifth of the plagues of Egypt (<a onClick="return mV(\'Exd\',9,3);">Ex 9:3</a>), and which affected not only the flocks and herds, but also the camels, horses and asses. The record of its onset immediately after the plague of flies makes it probable that it was an epizootic, whose germs were carried by these insects as those of rinderpest or splenic fever may be. Cattle plagues have in recent years been very destructive in Egypt; many writers have given descriptions of the great devastation wrought by the outbreak in 1842. In this case Wittmann noted that contact with the putrid carcasses caused severe boils, a condition also recorded in Exodus as following the murrain. The very extensive spread of rinderpest within the last few years in many districts of Egypt has not yet been completely stamped out, even in spite of the use of antitoxic serum and the most rigid isolation. The word "murrain" is probably a variant of the Old French morine. It is used as an imprecation by Shakespeare and other Elizabethan writers, and is still applied by herdsmen to several forms of epidemic cattle sickness. Among early writers it was used as well for fatal plagues affecting men; thus, Lydgate (1494) speaks of the people "slain by that moreyne."``107';
isbe[6207]='Muse; Musing`muz, muz\'-ing: The word occurs twice in the Old Testament, in the sense of "meditate" (<a onClick="return mV(\'Psa\',39,3);">Ps 39:3</a>, chaghigh; <a onClick="return mV(\'Psa\',143,5);">Ps 143:5</a>, siach); in the New Testament once (<a onClick="return mV(\'Luk\',3,15);">Lu 3:15</a>, dialogizomai, where the Revised Version (British and American) reads "reasoned").``1';
isbe[6208]='Mushi`mu\'-shi (mushi): Son of Merari (<a onClick="return mV(\'Exd\',6,19);">Ex 6:19</a>; <a onClick="return mV(\'Num\',3,20);">Nu 3:20</a>; <a onClick="return mV(\'1Ch\',6,19);">1Ch 6:19 (Hebrew 4)</a>; <a onClick="return mV(\'1Ch\',23,21);">23:21</A>; <a onClick="return mV(\'1Ch\',24,26);">24:26</A>). There is found also the patronymic "Mushites" (<a onClick="return mV(\'Num\',3,33);">Nu 3:33</a>; <a onClick="return mV(\'Num\',26,58);">26:58</a>).``1';
isbe[6209]='Music`mu\'-zik:<P><b>I. IMPORTANCE</b><P class="in15">1. The Sole Art Cultivated<P class="in15">2. A Wide Vocabulary of Musical Terms<P class="in15">3. Place in Social and Personal Life<P class="in15">4. Universal Language of Emotions<P class="in15">5. Use in Divine Service<P class="in15">6. Part at Religious Reformations<P><b>II. THEORY OF MUSIC</b><P class="in15">1. Dearth of Technical Information<P class="in15">2. Not Necessarily Unimpressive<P><b>III. MUSICAL INSTRUMENTS</b><P class="in15">1. Strings<P class="in15">2. Winds<P class="in15">3. Percussion Instruments<P><b>LITERATURE</b><hr /><P>I. Importance.<P>That the Hebrews were in ancient times, as they are at the present day, devoted to the study and practice of music is obvious to every reader of the Old Testament. The references to it are numerous, and are frequently of such a nature as to emphasize its importance. They occur not only in the Psalter, where we might expect them, but in the Historical Books and the Prophets, in narratives and in declamations of the loftiest meaning and most intense seriousness. And the conclusion drawn from a cursory glance is confirmed by a closer study.<P>1. The Sole Art Cultivated:<P>The place held by music in the Old Testament is unique. Besides poetry, it is the only art that seems to have been cultivated to any extent in ancient Israel. Painting is entirely, sculpture almost entirely, ignored. This may have been due to the prohibition contained in the Second Commandment, but the fidelity with which that was obeyed is remarkable.<P>2. A Wide Vocabulary of Musical Terms:<P>From the traces of it extant in the Old Testament, we can infer that the vocabulary of musical terms was far from scanty. This is all the more significant when we consider the condensed and pregnant nature of Hebrew. "Song" in our English Versions of the Bible represents at least half a dozen words in the original.<P>3. Place in Social and Personal Life:<P>The events, occasions, and occupations with which music was associated were extremely varied. It accompanied leave-taking with honored guests (<a onClick="return mV(\'Gen\',31,27);">Ge 31:27</a>); celebrated a signal triumph over the nation\'s enemies (<a onClick="return mV(\'Exd\',15,20);">Ex 15:20</a>); and welcomed conquerors returning from victory (<a onClick="return mV(\'Jdg\',11,34);">Jud 11:34</a>; <a onClick="return mV(\'1Sa\',18,6);">1Sa 18:6</a>). It was employed to exorcise an evil spirit (<a onClick="return mV(\'1Sa\',18,10);">1Sa 18:10</a>), and to soothe temper, or excite the inspiration, of a prophet (<a onClick="return mV(\'2Ki\',3,15);">2Ki 3:15</a>). The words "Destroy not" in the titles of four of the Psalms (compare <a onClick="return mV(\'Isa\',65,8);">Isa 65:8</a>) most probably are the beginning of a vintage-song, and the markedly rhythmical character of Hebrew music would indicate that it accompanied and lightened many kinds of work requiring combined and uniform exertion. Processions, as e.g. marriages (1Macc 9:39) and funerals (<a onClick="return mV(\'2Ch\',35,25);">2Ch 35:25</a>), were regulated in a similar way. The Psalms headed "Songs of Degrees" were probably the sacred marches sung by the pious as they journeyed to and from the holy festivals at Jerusalem.<P>4. Universal Language of Emotional:<P>It follows from this that the range of emotion expressed by Hebrew music was anything but limited. In addition to the passages just quoted, we may mention the jeering songs leveled at Job (<a onClick="return mV(\'Job\',30,9);">Job 30:9</a>). But the music that could be used to interpret or accompany the Psalms with any degree of fitness must have been capable of expressing a great variety of moods and feelings. Not only the broadly marked antitheses of joy and sorrow, hope and fear, faith and doubt, but every shade and quality of sentiment are found there. It is hardly possible to suppose that the people who originated all that wealth of emotional utterance should have been without a corresponding ability to invent diversified melodies, or should have been content with the bald and colorless recitative usually attributed to them.<P>This internal evidence is confirmed by other testimony. The Babylonian tyrants demanded one of the famous songs of Zion from their Jewish captives (<a onClick="return mV(\'Psa\',137,3);">Ps 137:3</a>), and among the presents sent by Hezekiah to Sennacherib there were included male and female musicians. In later times Latin writers attest the influence of the East in matters musical. We need only refer to Juvenal iii.62ff.<P>5. Use in Divine Service:<P>By far the most important evidence of the value attached to music by the Hebrews is afforded by the place given to it in Divine service. It is true that nothing is said of it in the Pentateuch in connection with the consecration of the tabernacle, or the institution of the various sacrifices or festivals. But this omission proves nothing. It is not perhaps atoned for by the tradition (The <span class="noTag">Wisdom of Solomon 18:9</span>) that at the first paschal celebration "the fathers already led the sacred songs of praise," but the rest of the history makes ample amends. In later days, at all events, music formed an essential part of the national worship of Yahweh, and elaborate arrangements were made for its correct and impressive performance. These are detailed in 1 Chronicles. There we are told that the whole body of the temple chorus and orchestra numbered 4,000; that they were trained and conducted, in 24 divisions, by the sons of Asaph, Heman and Jeduthun; and that in each group experts and novices were combined, so that the former preserved the correct tradition, and the latter were trained and fitted to take their place. This is, no doubt, a description of the arrangements that were carried out in the Second Temple, but it sheds a reflex, if somewhat uncertain, light on those adopted in the First.<P>6. Part at Religious Reformations:<P>We are told by the same authority that every reformation of religion brought with it a reconstruction of the temple chorus and orchestra, and a resumption of their duties. Thus when Hezekiah purged the state and church of the heathenism patronized by Ahaz, "he set the Levites in the house of Yahweh with cymbals, with psalteries, and with harps" (<a onClick="return mV(\'2Ch\',29,25);">2Ch 29:25</a>). The same thing took place under Josiah (<a onClick="return mV(\'2Ch\',34,\'1-\');">2Ch 34</a>). After the restoration<6F>at the dedication of the Temple (<a onClick="return mV(\'Ezr\',3,10);">Ezr 3:10</a>) and of the walls of Jerusalem (<a onClick="return mV(\'Neh\',12,17);">Ne 12:17</a>)<29>music played a great part. In Nehemiah\'s time the descendants of the ancient choral guilds drew together, and their maintenance was secured to them out of the public funds in return for their services.<P>II. Theory of Music.<P>1. Dearth of Technical Information:<P>It is disappointing after all this to have to confess that of the nature of Hebrew music we have no real knowledge. If any system of notation ever existed, it has been entirely lost. Attempts have been made to derive one from the accents, and a German organist once wrote a book on the subject. One tune in our hymnals has been borrowed from that source, but it is an accident, if not worse, and the ingenuity of the German organist was quite misdirected. We know nothing of the scales, or tonal system of the Hebrew, of their intervals or of their method of tuning their instruments. Two terms are supposed by some to refer to pitch, namely, "upon," or "set to \'Alamoth," (<a onClick="return mV(\'Psa\',46,\'1-\');">Ps 46</a>), and "upon," or "set to the Sheminith" (<a onClick="return mV(\'Psa\',6,\'1-\');">Psa 6</a>; <a onClick="return mV(\'Psa\',12,\'1-\');">12</a>; compare also <a onClick="return mV(\'1Ch\',15,\'19-21\');">1Ch 15:19-21</a>). The former has been taken to mean "in the manner of maidens," i.e. soprano; the latter "on the lower octave," i.e. tenor or bass. This is plausible, but it is far from convincing. It is hardly probable that the Hebrews had anticipated our modern division of the scale; and the word sheminith or "eighth" may refer to the number of the mode, while \'alamoth is also translated "with Elamite instruments" (Wellhausen). Of one feature of Hebrew music we may be tolerably sure: it was rendered in unison. It was destitute of harmony or counterpoint. For its effect it would depend on contrast in quality of tone, on the participation of a larger or smaller number of singers, on antiphonal singing, so clearly indicated in many of the Psalms, and on the coloring imparted by the orchestra. That the latter occasionally played short passages alone has been inferred from the term celah, a word that occurs 71 times in the Psalms. It is rendered in the Septuagint by diapsalmos, which either means louder playing, forte, or, more probably, an instrumental interlude.<P>2. Not Necessarily Unimpressive:<P>Our knowledge is, therefore, very meager and largely negative. We need not, however, suppose that Hebrew music was necessarily monotonous and unimpressive, or, to those who heard it, harsh and barbarous. Music, more than any other of the arts, is justified of her own children, and a generation that has slowly learned to enjoy Wagner and Strauss should not rashly condemn the music of the East. No doubt the strains that emanated from the orchestra and chorus of the temple stimulated the religious fervor, and satisfied the aesthetic principles of the Hebrews of old, precisely as the rendering of Bach and Handel excites and soothes the Christian of today.<P>III. Musical Instruments.<P>The musical instruments employed by the Hebrews included representatives of the three groups: string, wind, and percussion. The strings comprised the kinnor, or nebhel or nebhel; the winds: the shophar, or qeren, chatsotserah, chalil, and \'ughabh; percussion: toph, metsiltayim, tsltselim, mena\'an\'im, shalishim. Besides these, we have in Daniel: mashroqitha\', cabbekha\', pecanterin, cumponyah. Further, there are Chaldean forms of qeren and kithara.<P>1. Strings:<P>(1) When Used.<P>The chief of these instruments were the kinnor and nebhel (the King James Version, the Revised Version (British and American) "the harp" and "the psaltery" or "viol"). They were used to accompany vocal music. In <a onClick="return mV(\'1Sa\',10,5);">1Sa 10:5</a>, Saul meets a band of prophets singing inspired strains to the music of the nebhel, "drum," "flute," and kinnor. In the description of the removal of the ark, we are told that songs were sung with kinnoroth, nebhalim, etc. (<a onClick="return mV(\'2Sa\',6,5);">2Sa 6:5</a>). Again, in various passages (<a onClick="return mV(\'1Ch\',15,16);">1Ch 15:16</a>; <a onClick="return mV(\'2Ch\',7,6);">2Ch 7:6</a>, etc.) we meet with the expression keleshir, i.e. instruments of, or suitable for accompanying, song. It is evident that only the flute and strings could render melodies. The music performed on these instruments seems to have been mainly of a joyful nature. It entered into all public and domestic festivities. In <a onClick="return mV(\'Psa\',81,2);">Ps 81:2</a>, the kinnor is called "pleasant," and <a onClick="return mV(\'Isa\',24,8);">Isa 24:8</a> speaks of the "joy" of the kinnor. Very striking is the invocation <a onClick="return mV(\'Psa\',108,2);">Ps 108:2</a>: the poet in a moment of exhilarations calls upon the two kele shir to echo and share his enthusiasm for Yahweh. Only once (<a onClick="return mV(\'Isa\',16,11);">Isa 16:11</a>) is the kinnor associated with mourning, and Cheyne infers from this passage "the kinnor was used at mourning ceremonies." But the inference is doubtful; the prophet is merely drawing a comparison between the trembling of the strings of the lyre and the agitation in his own bosom. Again, the Babylonian captives hang their kinnoroth on the willows in their dejection (<a onClick="return mV(\'Psa\',137,2);">Ps 137:2</a>), and the prophets (<a onClick="return mV(\'Isa\',24,8);">Isa 24:8</a>; <a onClick="return mV(\'Eze\',26,13);">Eze 26:13</a>) threaten that as a punishment for sin the sound of the kinnor will cease.<P>(2) Materials.<P>We have no exact information as to the materials of which these instruments were made. In <a onClick="return mV(\'2Sa\',6,5);">2Sa 6:5</a> the King James Version, mention is made of "instruments made of fir wood" (the English Revised Version "cypress"), but the text is probably corrupt, and the reading in <a onClick="return mV(\'1Ch\',13,8);">1Ch 13:8</a> is preferable. According to <a onClick="return mV(\'1Ki\',10,11);">1Ki 10:11</a>f; Hiram\'s fleet brought from Ophir quantities of \'almugh (<a onClick="return mV(\'2Ch\',2,8);">2Ch 2:8</a>; <a onClick="return mV(\'2Ch\',9,10);">9:10</a>, \'algum) wood, from which, among other things, the kinnor and nebhel were made. Probably this was red sandal-wood. Josephus (Ant., VIII, iii) includes among articles made by Solomon for the temple nebhalim and kinnoroth of electrum. Whether we understand this to have been the mixed metal so named or amber, the frame of the instrument could not have been constructed of it. It may have been used for ornamentation.<P>We have no trace of metal strings being used by the ancients. The strings of the Hebrew (minnim) may have consisted of gut. We read of sheep-gut being employed for the purpose in the Odyssey, xxi. 407. Vegetable fiber was also spun into strings. We need only add that bowed instruments were quite unknown; the strings were plucked with the fingers, or struck with a plectrum.<P>(a) The Kinnor:<P>The Old Testament gives us no clue to the form or nature of the kinnor, except that it was portable, comparatively light, and could be played while it was carried in processions or dances. The earliest authority to which we can refer on the subject is the Septuagint. While in some of the books kinnor is rendered by kinnura, or kinura<72>evidently a transliteration<6F>in others it is translated by kithara. We cannot discuss here the question of the trustworthiness of the Septuagint as an authority for Hebrew antiquities, but considering the conservatism of the East, especially in matters of ritual, it seems at least hasty to say offhand, as Wellhausen does, that by the date of its production the whole tradition of ancient music had been lost. The translation, at all events, supplies us with an instrument of which the Hebrews could hardly have been ignorant. The kithara, which in its general outlines resembled the lyre, consisted of a rectilinear-shaped sound box from which rose two arms, connected above by a crossbar; the strings ran down from the latter to the sound-box, to which, or to a bridge on which, they were attached.<P>The most ancient copy of a kithara in Egypt was found in a grave of the XIIth Dynasty. It is carried by one of a company of immigrant captive Semites, who holds it close to his breast, striking the strings with a plectrum held in his right hand, and plucking them with the fingers of the left. The instrument is very primitive; it resembles a schoolboy\'s slate with the upper three-fourths of the slate broken out of the frame; but it nevertheless possesses the distinctive characteristics of the kithara. In a grave at Thebes of a somewhat later date, three players are depicted, one of whom plays a kithara, also primitive in form, but with slenderer arms. Gradually, as time advanced, the simple board-like frame assumed a shape more like that afterward elaborated by the Greeks. Numerous examples have been found in Asia Minor, but further developed, especially as regards the sound-box. It may be noted that, in the Assyrian monuments, the kithara is played along with the harp, as the kinnor was with the nebhel.<P>The evidence furnished by Jewish coins must not be overlooked. Those stamped with representations of lyre-shaped instruments have been assigned to 142-135 BC, or to 66-70 AD. On one side we have a kithara-like instrument of 3 or more strings, with a sound-box resembling a kettle. It is true that these coins are of a late date, and the form of the instruments shown on them has obviously been modified by Greek taste, but so conservative a people as the Jews would hardly be likely to adopt an essentially foreign object for their coinage.<P>One objection raised by Wellhausen to the identification of the kithara with the kinnor may be noted. Josephus undoubtedly says (Ant., VII, xii) that the kinnura was played with a plectrum, and in <a onClick="return mV(\'1Sa\',16,23);">1Sa 16:23</a> David plays the kinnor "with his hand." But even if this excludes the use of the plectrum in the particular case, it need not be held to disprove the identity of kinnor and kinnura. Both methods may have been in use. In paintings discovered at Herculaneum there are several instances of the lyre being played with the hand; and there is no reason for supposing that the Hebrews were restricted to one method of showing their skill, when we know that Greeks and Latins were not.<P>Since the ancient VSS, then, render kinnor by kithara, and the kithara, though subsequently developed and beautified by the Greeks, was originally a Semitic instrument, it is exceedingly probable, as Riehm says, "that we have to regard the ancient Hebrew kinnor, which is designated a kithara, as a still simpler form of the latter instrument. The stringed instruments on the Jewish coins are later, beautified forms of the kinnor, intermediate stage Egyptian modifications represent the intermediate stage."<P>(b) The Nebhel:<P>The nebhel has been identified with many instruments. The literal meaning of the word, "wine-skin," has suggested that it was the bagpipe! Others have thought that it was the lute, and this is supported by reference to the Egyptian nfr, which denotes a lute-like instrument frequently depicted on the monuments. The derivation of "nbl" from "nfr" is, however, now abandoned; and no long-necked instrument has been found depicted in the possession of a Semite. The kissar was favored by Pfeiffer. Its resonance-box is made of wood, and, the upper side, being covered tightly by a skin, closely resembles a drum. From this rise two arms, connected toward the top by a crossbar; and to the latter the strings are attached. The kissar has, however, only 5 strings, as opposed to 12 ascribed by Josephus to the nebhel, and the soundbox, instead of being above, as stated by the Fathers, is situated below the strings.<P>The supposition that the nebhel was a dulcimer is not without some justification. The dulcimer was well known in the East. An extremely interesting and important bas-relief in the palace at Kouyunjik represents a company of 28 musicians, of whom 11 are instrumentalists and 15 singers. The procession is headed by 5 men, 3 carrying harps, one a double flute, and one a dulcimer. Two of the harpists and the dulcimer-player appear to be dancing or skipping. Then follow 6 women; 4 have harps, one a double flute, and one a small drum which is fixed upright at the belt, and is played with the fingers of both hands. Besides the players, we see 15 singers, 9 being children, who clap their hands to mark the rhythm. One of the women is holding her throat, perhaps to produce the shrill vibrate affected by Persian and Arabian women at the present day. The dulcimer in this picture has been regarded by several Orientalists as the nebhel. Wettstein, e.g., says "This instrument can fairly be so designated, if the statement of so many witnesses is correct, that nablium and psalterium are one and the same thing. For the latter corresponds to the Arabic santir, which is derived from the Hebrew pecanterin, a transliteration of the Greek psalterion." And the santir is a kind of dulcimer.<P>This is not conclusive. The word psalterion was not always restricted to a particular instrument, but sometimes embraced a whole class of stringed instruments. Ovid also regarded the nabla as a harp, not a dulcimer, when he said (Ars Am. iii.329): "Learn to sweep the pleasant nabla with both hands." And, lastly, Josephus tells us (Ant., VII, xii) that the nebhel was played without a plectrum. The translation of nebhel by psalterion does not, therefore, shut us up to the conclusion that it was a dulcimer; on the contrary, it rather leads to the belief that it was a harp.<P>Harps of various sizes are very numerous on the Egyptian monuments. There is the large and elaborate kind with a well-developed sound-box, that served also as a pediment, at its base. This could not be the nebhel, which, as we have seen, was early portable. Then we have a variety of smear instruments that, while light and easily carried, would scarcely have been sonorous enough for the work assigned to the nebhel in the temple services. Berries, the more we learn of the relations of Egypt and Israel, the more dearly do we perceive how little the latter was influenced by the former. But the evidence of the Fathers, which need not be disregarded in a matter of this kind, is decisive against Egyptian harps of every shape and size. These have without exception the sound-box at the base, and Augustine (on <a onClick="return mV(\'Psa\',42,\'1-\');">Ps 42</a>) says expressly that the psalterium had its sound-box above. This is confirmed by statements of Jerome, Isidore, and others, who contrast two classes of instruments according to the position above or below of the sound-box, Jerome, further, likens the nebhel to the captial Greek letter delta.<P>All the evidence points to the nebhel having been the Assyrian harp, of which we have numerous examples in the ruins. We have already referred at length to the bas-relief at Kouyunjik in which it is played by 3 men and 4 women. It is portable, triangular, or, roughly, delta-shaped; it has a sound-box above that slants upward away from the player, and a horizontal bar to which the strings are attached about three-fourths of their length down. The number of the strings on the Assyrian harp ranges from 16 upward, but there may quite well have been fewer in some cases.<P>(c) Nebhel \'asor:<P>In <a onClick="return mV(\'Psa\',33,2);">Ps 33:2</a>; <a onClick="return mV(\'Psa\',144,9);">144:9</a>, "the psaltery of ten strings" is given as the rendering of nebhel \'asor; while in <a onClick="return mV(\'Psa\',91,3);">Ps 91:3</a> \'asor is translated "instrument of ten strings." No doubt, as we have just said above, there were harps of less and greater compass<73>the mention of the number of strings in two or three instances does not necessarily imply different kinds of harps.<P>(d) Gittith:<P>The word gittith is found in the titles of <a onClick="return mV(\'Psa\',8,\'1-\');">Ps 8</a>; <a onClick="return mV(\'Psa\',81,\'1-\');">81</a>; <a onClick="return mV(\'Psa\',84,\'1-\');">84</a>. It is a feminine adjective derived from Gath, but its meaning is quite uncertain. It has been explained to denote (i) some Gittite instrument; the Targum, on <a onClick="return mV(\'Psa\',8,1);">Ps 8</a>, gives "on the kithara which was brought from Gath"; or (ii) a melody or march popular in Gath. The Septuagint renders "concerning the vintage," and may have regarded these psalms as having been sung to a popular melody. See above.<P>(e) The Shalishim:<P>Shalishim occurs in <a onClick="return mV(\'1Sa\',18,6);">1Sa 18:6</a>, where it is rendered "instruments of music," the Revised Version margin "triangles, or three stringed instruments." The word seems from the context to represent a musical instrument of some sort, but which is very uncertain. Etymology points to a term involving the number three. The small triangular harp, or trigon, has been suggested, but it would hardly have made its presence felt among a number of drums or tambourines. If the shalishim was a harp, it might very well be the nebhel, which was also triangular. There is no evidence that the triangle was used by Semitic people, or we might have taken it to be the instrument referred to. If it was a percussion instrument, it might possibly be a three-ringed or three-stringed sistrum.<P>(f) The Cabbekha\':<P>Among the instruments mentioned in <a onClick="return mV(\'Dan\',3,5,7,10);">Da 3:5,7,10</a> occurs the cabbekha\' translated in the King James Version and the Revised Version (British and American) "sackbut," i.e. a trombone, why, it is impossible to say. The Septuagint renders the word by sambuke, and this is an instrument frequently mentioned by Greek and Latin writers. Though it is nowhere described, it was no doubt a harp, probably of high pitch. It was a favorite of dissolute women, and we frequently see in their hands in mural pictures a small triangular harp, possibly of a higher range than the trigon.<P>(g) Neghinoth:<P>The word neghinoth occurs in the title of 6 psalms, and in the singular in two others; it is also found elsewhere in the Old Testament. Derived from naghan, "to touch," especially to play on a stringed instrument (compare <a onClick="return mV(\'Psa\',68,25);">Ps 68:25</a>, where the players, noghenim, are contrasted with the singers, harim), it evidently means stringed instruments in general.<P>2. Winds:<P>(1) The \'Ughabh.<P>The first mention of a wind instrument occurs in <a onClick="return mV(\'Gen\',4,21);">Ge 4:21</a>, where we are told that Jubal was the "father of all such as handle the harp and pipe." The Hebrew word here translated "pipe" is \'ughabh. It occurs in 3 other places: <a onClick="return mV(\'Job\',21,12);">Job 21:12</a>; <a onClick="return mV(\'Job\',30,31);">30:31</a>; <a onClick="return mV(\'Psa\',150,4);">Ps 150:4</a>. In the Hebrew version of <a onClick="return mV(\'Dan\',3,5);">Da 3:5</a> it is given as the rendering of sumponyah, i.e. "bagpipe." Jerome translations by organon. The \'ughabh was probably a primitive shepherd\'s pipe or panpipe, though some take it as a general term for instruments of the flute kind, a meaning that suits all the passages cited.<P>(2) The Chalil.<P>The chalil is first mentioned in <a onClick="return mV(\'1Sa\',10,5);">1Sa 10:5</a>, where it is played by members of the band of prophets. It was used (<a onClick="return mV(\'1Ki\',1,40);">1Ki 1:40</a>) at Solomon\'s accession to the throne; its strains added to the exhilaration of convivial parties (<a onClick="return mV(\'Isa\',5,12);">Isa 5:12</a>), accompanied worshippers on their joyous march the sanctuary (<a onClick="return mV(\'Isa\',30,29);">Isa 30:29</a>), or, in turn, echoed the feelings of mourners (<a onClick="return mV(\'Jer\',48,36);">Jer 48:36</a>). In 1Macc 3:45, one of the features of the desolation of the temple consisted in the cessation of the sound of the pipe. From this we see that Ewald\'s assertion that the flute took no part in the music of the temple is incorrect, at least for the Second the Temple.<P>As we should expect from the simplicity of its construction, and the commonness of its material, the flute or pipe was the most ancient and most widely popular of all musical instruments.<P>Reeds, cane, bone, afterward ivory, were the materials; it was the easiest thing in the world to drill out the center, to pierce a few holes in the rind or bark, and, for the mouthpiece, to compress the tube at one end. The simple rustic pattern was soon improved upon. Of course, nothing like the modern flute with its complicated mechanism was ever achieved, but, especially on the Egyptian monuments, a variety of patterns is found. There we see the obliquely held flute, evidently played, like the Arabic nay, by blowing through a very slight paring of the lips against the edge of the orifice of the tube. Besides this, there are double flutes, which, though apparently an advance on the single flute, are very ancient. These double flutes are either of equal or unequal length, and are connected near the mouth by a piece of leather, or enter the frame of the mouthpiece.<P>Though the flutes of the East and West resembled each other more closely than the strings, it is to the Assyrian monuments that we must turn for the prototypes of the chalil. The Greeks, as their myths show, regarded Asia Minor as the birthplace of the flute, and no doubt the Hebrews brought it with them from their Assyrian home. In the Kouyunjik bas-relief we see players performing on the double flute. It is apparently furnished with a beaked mouthpiece; like that of the clarinet or flageolet. We cannot determine whether the Israelites used the flute with a mouthpiece, or one like the nay; and it is futile to guess. It is enough to say that they had opportunities of becoming acquainted with both kinds, and may have adopted both.<P>(3) Nechiloth.<P>Nechiloth occurs only in the title of <a onClick="return mV(\'Psa\',5,\'1-\');">Ps 5</a>. The context suggests that it is a musical term, and we explain neginoth as a general term for strings, this word may comprehend the wood-winds. the Revised Version margin renders "wind instruments."<P>(4) Neqebh.<P>In <a onClick="return mV(\'Eze\',28,13);">Eze 28:13</a> the King James Version, the Revised Version (British and American), neqabhim is rendered pipes. This translation is supported by Fetis: the double flute; Ambros: large flutes; and by Jahn: the nay or Arab flute. It is now, however abandoned, and Jerome\'s explanation that neqebh means the "setting" of precious stones is generally adopted.<P>(5) The Mashroqitha\'.<P>Mashroqitha\', found in <a onClick="return mV(\'Dan\',3,5);">Da 3:5</a>, etc., is also referred to the wood-winds. The word is derived from sharaq, "to hiss" (compare <a onClick="return mV(\'Isa\',5,26);">Isa 5:26</a>, where God hisses to summon the Gentiles). The Septuagint translates surigx or panpipes, and this is most probably the meaning.<P>(6) The Cumponyah.<P>Cumponyah (in Chaldaic sumponia) is another name for a musical instrument found in <a onClick="return mV(\'Dan\',3,5);">Da 3:5</a>, etc. It is generally supposed to have been the bagpipe, an instrument that at one time was exceedingly popular, even among highly civilized peoples. Nero is said to have been desirous of renown as a piper.<P>(7) The Shophar Qeren.<P>The shophar was a trumpet, curved at the end like a horn (qeren), and no doubt originally was a horn. The two words shophar and qeren are used synonymously in <a onClick="return mV(\'Jos\',6,4,5);">Jos 6:4,5</a>, where we read shophar ha-yobhelim and qeren ha-yobhel. With regard to the meaning of hayobhel, there is some difference of opinion. The Revised Version (British and American) renders in text "ram\'s horn," in the margin "jubilee." The former depends on a statement in the Talmud that yobhel is Arabic for "ram\'s horn," but no trace of such a word has been found in Arabic. A suggestion of Pfeiffer\'s that yobhel does not designate the instrument, but the manner of blowing, is advocated by J. Weiss. It gives a good sense in the passages in which yobhel occurs in connection with shophar or qeren. Thus in <a onClick="return mV(\'Jos\',6,5);">Jos 6:5</a>, we would translate, "when the priests blow triumph on the horn."<P>The shophar was used in early times chiefly, perhaps exclusively, for warlike purposes. It gave the signal "to arms" (<a onClick="return mV(\'Jdg\',6,34);">Jud 6:34</a>; <a onClick="return mV(\'1Sa\',13,3);">1Sa 13:3</a>; <a onClick="return mV(\'2Sa\',20,1);">2Sa 20:1</a>); warned of the approach of the enemy (<a onClick="return mV(\'Amo\',3,6);">Am 3:6</a>; <a onClick="return mV(\'Eze\',33,6);">Eze 33:6</a>; <a onClick="return mV(\'Jer\',4,5);">Jer 4:5</a>; <a onClick="return mV(\'Jer\',6,1);">6:1</a>); was heard throughout a battle (<a onClick="return mV(\'Amo\',2,2);">Am 2:2</a>, etc.); and sounded the recall (<a onClick="return mV(\'2Sa\',2,28);">2Sa 2:28</a>). Afterward it played an important part in connection with religion. It was blown at the proclamation of the Law (<a onClick="return mV(\'Exd\',19,13);">Ex 19:13</a>, etc.); and at the opening of the Year of Jubilee (<a onClick="return mV(\'Lev\',25,9);">Le 25:9</a>); heralded the approach of the Ark (<a onClick="return mV(\'2Sa\',6,15);">2Sa 6:15</a>); hailed a new king (<a onClick="return mV(\'2Sa\',15,10);">2Sa 15:10</a>); and is prophetically associated with the Divine judgment and restoration of the chosen people from captivity (<a onClick="return mV(\'Isa\',18,3);">Isa 18:3</a>, and often).<P>(8) The Chatsotseroth.<P>We are told (<a onClick="return mV(\'Num\',10,2);">Nu 10:2</a>) that Moses was commanded to make two silver trumpets which should serve to summon the people to the door of the tabernacle; give the signal for breaking up the camp; or call to arms. These instruments were the hatsotseroth, which differed from the shophar in that they were straight, not curved, were always made of metal, and were only blown by the priests. They are shown on the Arch of Titus and on Jewish coins, and are described by Josephus (Ant., III, xii, 6). The latter says: "In length it was not quite a yard. It was composed of a narrow tube somewhat thicker than a flute, widened slightly at the mouth to catch the breath, and ended in the form of a bell, like the common trumpets."<P>3. Percussion Instruments:<P>(1) The Toph.<P>The principal percussion instrument, the toph, is represented in English Versions of the Bible by "tabret" and "timbre," two words of different origin. "Tabret" is derived from Arabic tanbur, the name of a sort of mandolin. "Timbre" comes from Latin-Greek tympanum, through the French timbre, a small tambourine. The Arabs of today possess an instrument called the duf, a name that corresponds to the Hebrew toph. The duf is a circle of thin wood 11 inches in diameter and 2 inches in depth. Over this is tightly stretched a piece of skim, and in the wood are 5 openings in which thin metal disks are hung loosely; these jingle when the duf is struck by the hand. The toph probably resembled the duf.<P>Other drums are shown on the Egyptian and Assyrian monuments. In the Kouyunjik bas-relief the second last performer beats with his hands a small, barrel-like drum fixed at his waist. In the Old Testament the drum is used on festive occasions; it is not mentioned in connection with Divine service. It was generally played by women, and marked the time at dances or processions (<a onClick="return mV(\'Exd\',15,20);">Ex 15:20</a>; <a onClick="return mV(\'Jdg\',11,34);">Jud 11:34</a>; <a onClick="return mV(\'1Sa\',18,6);">1Sa 18:6</a>; <a onClick="return mV(\'Jer\',31,4);">Jer 31:4</a>; <a onClick="return mV(\'Psa\',150,4);">Ps 150:4</a>). At banquets (<a onClick="return mV(\'Isa\',24,8);">Isa 24:8</a>; <a onClick="return mV(\'Isa\',30,32);">30:32</a>; <a onClick="return mV(\'Job\',21,12);">Job 21:12</a>) and at marriages (1Macc 9:39) it accompanied the kinnor and nebhel. In solemn processions it was also occasionally played by men.<P>(2) Metsiltayim, Tseltselim.<P>In <a onClick="return mV(\'1Ch\',15,19);">1Ch 15:19</a> we read that "Heman, Asaph, and Ethan, were appointed, with cymbals of brass to sound aloud." These cymbals are the metsiltayim (in two places tseltselim). They were very popular in Egypt. A pair made of copper and silver has been found in a grave in Thebes. They are about 5 inches in diameter and have handles fixed in the center. In the Kouyunjik bas-relief we see cymbals of another pattern. These are conical, and provided with handles.<P>Cylindrical staves slightly bent at one end were also used in Egyptian processions. Villoteau, quoted by J. Weiss, describes a bas-relief in which three musicians are seen, of whom one plays the harp, a second the double flute, while a third appears to be marking time by striking two short rods together; this was a method of conducting practiced regularly by other ancient nations.<P>(3) Mena\'an\'im.<P>Lastly in <a onClick="return mV(\'2Sa\',6,5);">2Sa 6:5</a> we meet with a word that occurs nowhere else, and whose meaning is quite uncertain. the King James Version translates "cornets," the Revised Version (British and American) "castanets," and in the margin "sistra." The mena\'an\'im may have been the sistrum, an instrument formed of two thin, longish plates, bent together at the top so as to form an oval frame, and supplied with a handle at the lower end. One or more bars were fixed across this frame, and rings or disks loosely strung on these made a jingling noise when the instrument was shaken. This interpretation is supported by the derivation of the word, the Vulgate, and the rabbins.<P>LITERATURE.<P>Pfeiffer, Uber die Musik der alten Hebraer; Saalschutz, Form der heb. Poesie, etc.; Leyrer in RE; Riehm, Handwort. des bibl. Alterthums; Histories of Music by Fetis, Ambros, Rowbotham, Naumann, and Chappell; Wilkinson, Ancient Egypt; Wettstein in Del. Commentary on Isaiah; Lane, Modern Egyptians; Stainer, The Music of the Bible; Edersheim, The Temple, etc.; Wellhausen, "The Pss" in Polychrome Bible; Benzinger, HA; Nowack, HA; J. Weiss, Die mus. Instr. des AT; C. Engel, Music of the Most Ancient Nations; Vigoureux, Lea instruments de musique de la Bible; Driver, Joel and Amos; Cornill, Music in the Old Testament; and the various Bible Dictionaries.``120';
isbe[6210]='Musical Instruments`mu\'-zi-kal in\'-stroo-ments (shiddah we-shiddoth): "I gat me...musical instruments, and that of all sorts" (<a onClick="return mV(\'Ecc\',2,8);">Ec 2:8</a>). Thus the King James Version and the American Standard Revised Version; the English Revised Version and the American Revised Version margin "concubines very many." The word occurs only here; the meaning is not certain, but it has nothing to do with music.``1';
isbe[6211]='Musician; Chief`mu-zish\'-an.`<a href="./study/isbe/search.html?string=ASAPH">ASAPH</a>; <a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>; <a href="./study/isbe/search.html?string=PSALMS">PSALMS</a>`1';
isbe[6212]='Mustard`mus\'-tard (sinapi (<a onClick="return mV(\'Mat\',13,31);">Mt 13:31</a>; <a onClick="return mV(\'Mar\',4,31);">Mr 4:31</a>; <a onClick="return mV(\'Luk\',13,19);">Lu 13:19</a>; <a onClick="return mV(\'Mat\',17,20);">Mt 17:20</a>; <a onClick="return mV(\'Luk\',17,6);">Lu 17:6</a>)): The minuteness of the seed is referred to in all these passages, while in the first three the large size of the herb growing from it is mentioned. In <a onClick="return mV(\'Mat\',13,32);">Mt 13:32</a> it is described as "greater than the herbs, and becometh a tree" (compare <a onClick="return mV(\'Luk\',13,19);">Lu 13:19</a>); in <a onClick="return mV(\'Mar\',4,32);">Mr 4:32</a> it "becometh greater than all the herbs, and putteth out great branches." Several varieties of mustard (Arabic, khardal) have notably small seed, and under favorable conditions grow in a few months into very tall herbs<62>10 to 12 ft. The rapid growth of an annual herb to such a height must always be a striking fact. Sinapis nigra, the black mustard, which is cultivated, Sinapis alba, or white mustard, and Sinapis arvensis, or the charlock (all of Natural Order Cruciferae), would, any one of them, suit the requirements of the parable; birds readily alight upon their branches to eat the seed (<a onClick="return mV(\'Mat\',13,32);">Mt 13:32</a>, etc.), not, be it noted, to build their nests, which is nowhere implied.<P>Among the rabbis a "grain of mustard" was a common expression for anything very minute, which explains our Lord\'s phrase, "faith as a grain of mustard seed" (<a onClick="return mV(\'Mat\',17,20);">Mt 17:20</a>; <a onClick="return mV(\'Luk\',17,6);">Lu 17:6</a>).<P>The suggestion that the New Testament references may allude to a tall shrub Salvadora persica, which grows on the southern shores of the Dead Sea, rests solely upon the fact that this plant is sometimes called khardal by the Arabs, but it has no serious claim to be the sinapi of the Bible.``117';
isbe[6213]='Muth-Labben`muth-lab\'-en (muth labben, "death of Ben," or "of the son"; <a onClick="return mV(\'Psa\',9,1);">Ps 9, title</a>).`<a href="./study/isbe/search.html?string=PSALMS">PSALMS</a>`1';
isbe[6214]='Mutilation`mu-ti-la\'-shun.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
isbe[6215]='Mutter`mut\'-er (haghah (<a onClick="return mV(\'Isa\',8,19);">Isa 8:19</a>; <a onClick="return mV(\'Isa\',59,3);">59:3</a>)): An onomatopoetic word, used of the growling of a lion (<a onClick="return mV(\'Isa\',31,4);">Isa 31:4</a>), of the "mourning" of a dove (<a onClick="return mV(\'Isa\',38,14);">Isa 38:14</a>), or of the human voice, whether speaking inarticulately (<a onClick="return mV(\'Isa\',16,7);">Isa 16:7</a>) or articulately (<a onClick="return mV(\'Psa\',37,30);">Ps 37:30</a>, "The mouth of the righteous talketh of wisdom" compare <a onClick="return mV(\'Job\',27,4);">Job 27:4</a>; <a onClick="return mV(\'Pro\',8,7);">Pr 8:7</a>, etc.). Hence, it is only the context that can give to haghah the meaning "mutter." No such meaning can be gathered from the context of <a onClick="return mV(\'Isa\',59,3);">Isa 59:3</a>, and, in fact, the open shamelessness of the sinners seems to be in point. So the verse should be rendered, "Your lips have spoken lies, your tongue uttereth wickedness." In <a onClick="return mV(\'Isa\',8,19);">Isa 8:19</a> haghah describes the tone of voice used by the necromancers in uttering their formulas, "that chirp and that mutter." That this tone was subdued and indistinct is quite probable.`<a href="./study/isbe/search.html?string=PEEP">PEEP</a>`48';
isbe[6216]='Muzzle`muz\'l (chacam; phimoo) According to the Deuteronomic injunction (<a onClick="return mV(\'Deu\',25,4);">De 25:4</a>), the ox was not to be muzzled while treading the grain, i.e. threshing. The muzzle was a guard placed on the mouth of the oxen to prevent them from biting or eating. The threshing ox would have ample opportunity of feeding (compare <a onClick="return mV(\'Hsa\',10,11);">Ho 10:11</a>). The Deuteronomic injunction is quite in accordance with the humane spirit which inspires it all through. Paul quotes this law in two places (<a onClick="return mV(\'1Cr\',9,9);">1Co 9:9</a>; <a onClick="return mV(\'1Ti\',5,18);">1Ti 5:18</a>) to illustrate his view that the "laborer is worthy of his hire."``103';
isbe[6217]='Myndus`min\'-dus (Mundos): A city of Asia Minor, situated at the extreme western end of a peninsula jutting into the sea (see <a href="./study/isbe/search.html?string=CARIA">CARIA</a>). It seems that the city was independent at an early date and that many Jews lived there, for according to 1Macc 15:23, it was one of the several places to which the Roman senate, in the year 139 BC, sent a letter in their behalf. The place was important only because of the silver mines in its vicinity. The mines were worked from a very early period, even to the Middle Ages, and have therefore given to the place the modern Turkish name, Gumushlu, meaning a silver mine.``7';
isbe[6218]='Myra`mi\'-ra (Mura): A city of the ancient country of Lycia about 2 1/2 miles from the coast. Here, according to <a onClick="return mV(\'Act\',27,6);">Ac 27:6</a>, Paul found a grain ship from Alexandria. The city stood upon a hill formed by the openings of two valleys. At an early period Myra was of less importance than was the neighboring city Patara, yet later it became a prominent port for ships from Egypt and Cyprus, and Theodosius II made it the capital of the province. It was also famed as the seat of worship of an Asiatic deity whose name is no longer known. Nicholas, a bishop and the patron saint of sailors, is said to have been buried in a church on the road between Myra and Andraki, the port. Here an Arab fleet was destroyed in 807. In 808 Haroun al-Rashid, the renowned kalif of Bagdad, took the city, and here Saewulf landed on his return from Jerusalem. Dembre is the modern name of the ruins of Myra, which are among the most imposing in that part of Asia Minor. The elaborate details of the decoration of theater are unusually well preserved, and the rock-hewn tombs about the city bear many bas-reliefs and inscriptions of interest. On the road to Andraki the monastery of Nicholas may still be seen.``7';
isbe[6219]='Myrrh`mur:<P>(1) (mor or mowr; Arabic murr]): This substance is mentioned as valuable for its perfume (<a onClick="return mV(\'Psa\',45,8);">Ps 45:8</a>; <a onClick="return mV(\'Pro\',7,17);">Pr 7:17</a>; <a onClick="return mV(\'Sgs\',3,6);">So 3:6</a>; <a onClick="return mV(\'Sgs\',4,14);">4:14</a>), and as one of the constituents of the holy incense (<a onClick="return mV(\'Exd\',30,23);">Ex 30:23</a>; see also <a onClick="return mV(\'Sgs\',4,6);">So 4:6</a>; <a onClick="return mV(\'Sgs\',5,1,5,13);">5:1,5,13</a>). Mor is generally identified with the "myrrh" of commerce, the dried gum of a species of balsam (Balsamodendron myrrha). This is a stunted tree growing in Arabia, having a light-gray bark; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste. It is still used as medicine (<a onClick="return mV(\'Mar\',15,23);">Mr 15:23</a>). On account, however, of the references to "flowing myrrh" (<a onClick="return mV(\'Exd\',30,23);">Ex 30:23</a>) and "liquid myrrh" (<a onClick="return mV(\'Sgs\',5,5,13);">So 5:5,13</a>), Schweinfurth maintains that mor was not a dried gum but the liquid balsam of Balsamodendron opobalsamum.<P>Whichever view is correct, it is probable that the smurna, of the New Testament was the same. In <a onClick="return mV(\'Mat\',2,11);">Mt 2:11</a> it is brought by the "Wise men" of the East as an offering to the infant Saviour; in <a onClick="return mV(\'Mar\',15,23);">Mr 15:23</a> it is offered mingled with wine as an anesthetic to the suffering Redeemer, and in <a onClick="return mV(\'Jhn\',19,39);">Joh 19:39</a> a "mixture of myrrh and aloes" is brought by Nicodemus to embalm the sacred body.<P>(2) (loT, stakte; translated "myrrh" in <a onClick="return mV(\'Gen\',37,25);">Ge 37:25</a>, margin "ladanum"; <a onClick="return mV(\'Gen\',43,11);">43:11</A>): The fragrant resin obtained from some species of cistus and called in Arabic ladham, in Latin ladanum. The cistus or "rock rose" is exceedingly common all over the mountains of Palestine (see <a href="./study/isbe/search.html?string=BOTANY">BOTANY</a>), the usual varieties being the C. villosus with pink petals, and the C. salviifolius with white petals. No commerce is done now in Palestine in this substance as of old (<a onClick="return mV(\'Gen\',37,25);">Ge 37:25</a>; <a onClick="return mV(\'Gen\',43,11);">43:11</a>), but it is still gathered from various species of cistus, especially C. creticus in the Greek Isles, where it is collected by threshing the plants by a kind of flail from which the sticky mass is scraped off with a knife and rolled into small black balls. In Cyprus at the present time the gum is collected from the beards of the goats that browse on these shrubs, as was done in the days of Herodotus iii.112).`<a href="./study/isbe/search.html?string=BALSAM">BALSAM</a>`117';
isbe[6220]='Myrtle`mur\'-t\'-l (hadhac; mursine (<a onClick="return mV(\'Isa\',41,19);">Isa 41:19</a>; <a onClick="return mV(\'Isa\',55,13);">55:13</a>; <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>; <a onClick="return mV(\'Zec\',1,8,10);">Zec 1:8,10</a>f); also as a name in Hadassah in <a onClick="return mV(\'Est\',2,7);">Es 2:7</a>, the Jewish form of <a href="./study/isbe/search.html?string=ESTHER">ESTHER</a> (which see)): The myrtle, Myrtus communis (Natural Order Myrtaceae), is a very common indigenous shrub all over Palestine. On the bare hillsides it is a low bush, but under favorable conditions of moisture it attains a considerable height (compare <a onClick="return mV(\'Zec\',1,8,10);">Zec 1:8,10</a>). It has dark green, scented leaves, delicate starry white flowers and dark-colored berries, which are eaten. In ancient times it was sacred to Astarte. It is mentioned as one of the choice plants of the land (<a onClick="return mV(\'Isa\',41,19);">Isa 41:19</a>). "Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle-tree" (<a onClick="return mV(\'Isa\',55,13);">Isa 55:13</a>), is one of the prophetic pictures of God\'s promised blessings. It was one of the trees used in the Feast of Tabernacles (<a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>): "<a href="./study/isbe/search.html?string=THICK+TREES">the branches of thick trees</a>" (which see) are interpreted in the Talmud (Cuk. 3 4; Yer Cuk. 3, 53rd) as myrtle boughs; also (id) the "<a href="./study/isbe/search.html?string=THICK+TREES">thick trees</a>" of <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a> as "wild myrtle." Myrtle twigs, particularly those of the broadleaved variety, together with a palm branch and twigs of willow, are still used in the ritual of the Feast of Tabernacles. For many references to myrtle in Jewish writings see Jewish Encyclopedia, IX, 137.``117';
isbe[6221]='Mysia`mish\'-i-a (Musia): A country in the northwestern part of Asia Minor, which formed an important part of the Roman province of Asia. Though its boundaries were always vague, it may be said to have extended on the north to the Sea of Marmora on the east to Bithynia and Phrygia, on the south to Lydia, and on the west to Hellespont. According to some authors it included the Troad. Its history is chiefly that of important cities, of which Assos, Troas, and Adramyttium on the border of Lydia, are mentioned in the New Testament. When Mysia became a part of the Roman province of Asia in 190 BC, its old name fell into disuse, and it was then generally known as the Hellespontus. According to <a onClick="return mV(\'Act\',16,7,8);">Ac 16:7,8</a>, Paul passed through the country, but without stopping to preach, until he reached Troas on the coast, yet tradition says that he founded churches at Poketos and Cyzicus. Onesiphorus, who was martyred some time between 109 and 114 AD, during the proconsulate of Adrian, is supposed to have evangelized this part of Asia. See The Expository Times, IX, 495 f.``7';
isbe[6222]='Mystery`mis\'-ter-i (musterion; from mustes, "one initiated into mysteries"; mueo "to initiate," muo, "to close" the lips or the eyes; stem mu-, a sound produced with closed lips; compare Latin mutus, "dumb"): Its usual modern meaning (equals something in itself obscure or incomprehensible, difficult or impossible to understand) does not convey the exact sense of the Greek musterion, which means a secret imparted only to the initiated, what is unknown until it is revealed, whether it be easy or hard to understand. The idea of incomprehensibility if implied at all, is purely accidental. The history of the word in ancient paganism is important, and must be considered before we examine its Biblical usage.<P>1. In Ancient Pagan Religions:<P>In the extant classics, the singular is found once only (Menander, "Do not tell thy secret (musterion) to thy friend"). But it is frequently found in the plural ta musteria, "the Mysteries," the technical term for the secret rites and celebrations in ancient religions only known to, and practiced by, those who had been initiated. These are among the most interesting, significant, and yet baffling religious phenomena in the Greek-Roman world, especially from the 6th century BC onward. In proportion as the public cults of the civic and national deities fell into disrepute, their place came more and more to be filled by secret cults open only to those who voluntarily underwent elaborate preliminary preparations. There was scarcely one of the ancient deities in connection with whose worship there was not some subsidiary cult of this kind. The most famous were the Mysteries celebrated in Eleusis, under the patronage and control of the Athenian state, and associated with the worship of Demeter and her daughter Persephone. But there were many others of a more private character than the Eleusinian, e.g. the Orphic Mysteries, associated with the name of Dionysus. Besides the Greek Mysteries, mention should be made of the Egyptian cults of Isis and Serapis, and of Persian Mithraism, which in the 3rd century AD was widely diffused over the whole empire.<P>It is difficult in a brief paragraph to characterize the Mysteries, so elaborate and varied were they, and so completely foreign to the modern mind. The following are some of their main features:<P>(1) Their appeal was to the emotions rather than to the intellect. Lobeck in his famous Aglaophamus destroyed the once prevalent view that the Mysteries enshrined some profound religious truth or esoteric doctrine. They were rather an attempt to find a more emotional and ecstatic expression to religious aspiration than the public ceremonies provided. Aristotle (as quoted by Synesius) declared that the initiated did not receive definite instruction, but were put in a certain frame of mind (ou mathein ti dein alla pathein). This does not mean that there was no teaching, but that the teaching was vague, suggestive and symbolic, rather than didactic or dogmatic.<P>(2) The chief purpose of the rites seems to have been to secure for the rotaries mystic union with some deity and a guaranty of a blissful immortality. The initiated was made to partake mystically in the passing of the deity through death to life, and this union with his saviour-god (theos soter) became the pledge of his own passage through death to a happy life beyond. This was not taught as an esoteric doctrine; it was well known to outsiders that the Mysteries taught the greater blessedness of the initiated in the under-world; but in the actual ceremony the truth was vividly presented and emotionally realized.<P>(3) The celebrations were marked by profuse symbolism of word and action. They were preceded by rites of purification through which all the mystae had to pass. The celebrations themselves were in the main a kind of religious drama, consisting of scenic representations illustrating the story of some deity or deities, on the basis of the old mythologies regarded as allegories of Nature\'s productive forces and of human immortality; combined with the recital of certain mystic formulas by the hierophant (the priest). The culminating point was the epopteia, or full vision, when the hierophant revealed certain holy objects to the assembly.<P>(4) The cults were marked by a strict exclusiveness and secrecy. None but the initiated could be present at the services, and the knowledge of what was said and done was scrupulously kept from outsiders. What they had seen and heard was so sacred that it was sacrilege to divulge it to the uninitiated.<P>(5) Yet the Mysteries were not secret societies, but were open to all who chose to be initiated (except barbarians and criminals). They thus stood in marked contrast to the old civic and national cults, which were confined to states or cities. They substituted the principle of initiation for the more exclusive principle of birthright or nationality; and so foreshadowed the disintegration of old barriers, and prepared the way for the universal religion. Thus the mystery-religions strangely combined a strict exclusiveness with a kind of incipient catholicity. This brief account will show that the Mysteries were not devoid of noble elements. They formed "the serious part of pagan religion" (Renan). But it must also be remembered that they lent themselves to grave extravagances and abuses. Especially did they suffer from the fact that they were withheld from the light of healthy publicity.<P>2. In the Old Testament and the Apocrypha:<P>The religion of the Old Testament has no Mysteries of the above type. The ritual of Israel was one in which the whole people partook, through their representatives the priests. There was no system of ceremonial initiation by which the few had privileges denied to the many. God has His secrets, but such things as He revealed belonged to all (<a onClick="return mV(\'Deu\',29,29);">De 29:29</a>); so far from silence being enjoined concerning them, they were openly proclaimed (<a onClick="return mV(\'Deu\',6,7);">De 6:7</a>; <a onClick="return mV(\'Neh\',8,1);">Neh 8:1</a>). True piety alone initiated men into confidential intercourse with Yahweh (<a onClick="return mV(\'Psa\',25,14);">Ps 25:14</a>; <a onClick="return mV(\'Pro\',3,32);">Pr 3:32</a>). The term "mystery" never occurs in the English Old Testament. The Greek word musterion occurs in the Septuagint of the Old Testament. Only in Daniel, where it is found several times as the translation of raza\', "a secret," in reference to the king\'s dream, the meaning of which was revealed to Daniel (<a onClick="return mV(\'Dan\',2,18,19,\'27-30\',47);">2:18,19,27-30,47</a>).<P>In the Apocrypha, musterion is still used in the sense of "a secret" (a meaning practically confined to the Septuagint in extant Greek); of the secrets of private life, especially between friends (Sirach 22:22; 27:16,17,21), and of the secret plans of a king or a state (Tobit 12:7,11; Judith 2:2; 2Macc 13:21). The term is also used of the hidden purpose or counsel of God or of Divine wisdom. The wicked "knew not the mysteries of God," i.e. the secret counsels that govern God\'s dealings with the godly (The <span class="noTag">Wisdom of Solomon 2:22</span>); wisdom "is initiated [mustis] into the knowledge of God" (The <span class="noTag">Wisdom of Solomon 8:4</span>), but (unlike the pagan mystagogues) the writer declares he "will not hide mysteries," but will "bring the knowledge of her (wisdom) into clear light" (The <span class="noTag">Wisdom of Solomon 6:22</span>). Hatch maintains that the analogy here is that of an oriental king\'s secrets, known only to himself and his trusted friends (Essays in Biblical Greek, 58); but it is more likely that the writer here betrays the influence of the phraseology of the Greek Mysteries (without acquiescing in their teaching). In another passage, at any rate, he shows acquaintance with the secret rites of the Gentiles, namely, in The <span class="noTag">Wisdom of Solomon 14:15,23</span>, where the "solemn rites" and "secret mysteries" of idolaters are referred to with abhorrence. The term "mystery" is not used in reference to the special ritual of Israel.<P>3. In the New Testament:<P>In the New Testament the word occurs 27 or (if we include the doubtful reading in <a onClick="return mV(\'1Cr\',2,1);">1Co 2:1</a>) 28 times; chiefly in Paul (20 or 21 times), but also in one passage reported by each of the synoptists, and 4 times in Revelation. It bears its ancient sense of a revealed secret, not its modern sense of that which cannot be fathomed or comprehended.<P>(1) In a few passages, it has reference to a symbol, allegory or parable, which conceals its meaning from those who look only at the literal sense, but is the medium of revelation to those who have the key to its interpretation (compare the rabbinic use of raza\', and codh, "the hidden or mystic sense"). This meaning appears in <a onClick="return mV(\'Rev\',1,20);">Re 1:20</a>; <a onClick="return mV(\'Rev\',17,5,7);">17:5,7</a>; probably also in <a onClick="return mV(\'Eph\',5,32);">Eph 5:32</a>, where marriage is called "a mystery," i.e. a symbol to be allegorically interpreted of Christ and His church. It also seems implied in the only passage in which the word is attributed to our Lord, "Unto you is given the mystery of the kingdom of God: but unto them that are without, all things are done in parables" (<a onClick="return mV(\'Mar\',4,11);">Mr 4:11</a>; compare parallel <a onClick="return mV(\'Mat\',13,11);">Mt 13:11</a>; <a onClick="return mV(\'Luk\',8,10);">Lu 8:10</a>). Here parables are spoken of as a veiled or symbolic form of utterance which concealed the truth from those without the kingdom, but revealed it to those who had the key to its inner meaning (compare <a onClick="return mV(\'Mat\',13,35);">Mt 13:35</a>; <a onClick="return mV(\'Jhn\',16,29);">Joh 16:29</a> margin).<P>(2) By far the most common meaning in the New Testament is that which is so characteristic of Paul, namely, a Divine truth once hidden, but now revealed in the gospels. <a onClick="return mV(\'Rom\',16,25);">Ro 16:25</a>f might almost be taken as a definition of it, "According to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, but now is manifested" (compare <a onClick="return mV(\'Col\',1,26);">Col 1:26</a>; <a onClick="return mV(\'Eph\',3,3);">Eph 3:3</a>ff).<P>(a) It should be noted how closely "mystery" is associated with "revelation" (apokalupsis), as well as with words of similar import, e.g. "to make known" (<a onClick="return mV(\'Eph\',1,9);">Eph 1:9</a>; <a onClick="return mV(\'Eph\',3,3,5,10);">3:3,5,10</a>; <a onClick="return mV(\'Eph\',6,19);">6:19</a>), "to manifest" (<a onClick="return mV(\'Col\',4,3,4);">Col 4:3,4</a>; <a onClick="return mV(\'Rom\',16,26);">Ro 16:26</a>; <a onClick="return mV(\'1Ti\',3,16);">1Ti 3:16</a>). "Mystery" and "revelation" are in fact correlative and almost synonymous terms. The mysteries of Christianity are its revealed doctrines, in contrast to the wisdom of worldly philosophy (see especially <a onClick="return mV(\'1Cr\',2,\'1-16\');">1Co 2:1-16</a>; compare <a onClick="return mV(\'Mat\',11,25);">Mt 11:25</a>f); the point of contrast being, not that the latter is comprehensible while the former are obscure, but that the latter is the product of intellectual research, while the former are the result of Divine revelation and are spiritually discerned. (b) From this it follows that Christianity has no secret doctrines, for what was once hidden has now been revealed. But here arises a seeming contradiction. On the one hand, there are passages which seem to imply a doctrine of reserve. The mystery revealed to some would seem to be still concealed from others. The doctrines of Christ and of His Kingdom are hidden from the worldly wise and the prudent (<a onClick="return mV(\'Mat\',11,25);">Mt 11:25</a>; <a onClick="return mV(\'1Cr\',2,6);">1Co 2:6</a>), and from all who are outside the kingdom (<a onClick="return mV(\'Mat\',13,11);">Mt 13:11</a> and parallel), and there are truths withheld even from Christians while in an elementary stage of development (<a onClick="return mV(\'1Cr\',3,1);">1Co 3:1</a>ff; <a onClick="return mV(\'Hbr\',5,\'11-14\');">Heb 5:11-14</a>). On the other hand, there are many passages in which the truths of revelation are said to be freely and unreservedly communicated to all (e.g. <a onClick="return mV(\'Mat\',10,27);">Mt 10:27</a>; <a onClick="return mV(\'Mat\',28,19);">28:19</a>; <a onClick="return mV(\'Act\',20,20,27);">Ac 20:20,27</a>; <a onClick="return mV(\'2Cr\',3,12);">2Co 3:12</a>f; <a onClick="return mV(\'Eph\',3,9);">Eph 3:9</a>, "all men"; <a onClick="return mV(\'Eph\',6,19);">6:19</A>f; <a onClick="return mV(\'Col\',1,28);">Col 1:28</a>; <a onClick="return mV(\'1Ti\',2,4);">1Ti 2:4</a>). The explanation is that the communication is limited, not by any secrecy in the gospel message itself or any reserve on the part of the speaker, but by the receptive capacity of the hearer. In the case of the carnally-minded, moral obtuseness or worldliness makes them blind to the light which shines on them (<a onClick="return mV(\'2Cr\',4,\'2-4\');">2Co 4:2-4</a>). In the case of the "babe in Christ," the apparent reserve is due merely to the pedagogical principle of adapting the teaching to the progressive receptivity of the disciple (<a onClick="return mV(\'Jhn\',16,12);">Joh 16:12</a>f). There is no esoteric doctrine or intentional reserve in the New Testament. The strong language in <a onClick="return mV(\'Mat\',13,\'11-15\');">Mt 13:11-15</a> is due to the Hebrew mode of speech by which an actual result is stated as if it were purposive.<P>(c) What, then, is the content of the Christian "mystery"? In a wide sense it is the whole gospel, God\'s world-embracing purpose of redemption through Christ (e.g. <a onClick="return mV(\'Rom\',16,25);">Ro 16:25</a>; <a onClick="return mV(\'Eph\',6,19);">Eph 6:19</a>; <a onClick="return mV(\'Col\',2,2);">Col 2:2</a>; <a onClick="return mV(\'1Ti\',3,9);">1Ti 3:9</a>). In a special sense it is applied to some specific doctrine or aspect of the gospel, such as the doctrine of the Cross (<a onClick="return mV(\'1Cr\',2,1,7);">1Co 2:1,7</a>), of the Incarnation (<a onClick="return mV(\'1Ti\',3,16);">1Ti 3:16</a>), of the indwelling of Christ as the pledge of immortality (<a onClick="return mV(\'Col\',1,27);">Col 1:27</a>), of the temporary unbelief of the Jews to be followed by their final restoration (<a onClick="return mV(\'Rom\',11,25);">Ro 11:25</a>), of the transformation of the saints who will live to see the Second Advent (<a onClick="return mV(\'1Cr\',15,51);">1Co 15:51</a>), and of the inclusion of the Gentiles in the gospel salvation (<a onClick="return mV(\'Eph\',3,\'3-6\');">Eph 3:3-6</a>). These are the Divine secrets now at last disclosed. In direct antithesis to the Divine mystery is the "mystery of lawlessness" (<a onClick="return mV(\'2Th\',2,7);">2Th 2:7</a>) culminating in the coming of the Antichrist. Here, too, the word means a revealed secret, only in this case the revelation belongs to the future (<a onClick="return mV(\'2Th\',2,8);">2Th 2:8</a>), though the evil forces which are to bring about its consummation are already silently operative. (Besides the references in this paragraph, the word occurs in <a onClick="return mV(\'1Cr\',4,1);">1Co 4:1</a>; <a onClick="return mV(\'1Cr\',13,2);">13:2</a>; <a onClick="return mV(\'1Cr\',14,2);">14:2</a>; <a onClick="return mV(\'Rev\',10,7);">Re 10:7</a>. It is interesting to note that the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) sometimes renders musterion by Latin sacramentum, namely, in <a onClick="return mV(\'Eph\',1,9);">Eph 1:9</a>; <a onClick="return mV(\'Eph\',3,3,9);">3:3,9</a>; <a onClick="return mV(\'Eph\',5,32);">5:32</a>; <a onClick="return mV(\'1Ti\',3,16);">1Ti 3:16</a>; <a onClick="return mV(\'Rev\',1,20);">Re 1:20</a>. This rendering in <a onClick="return mV(\'Eph\',5,32);">Eph 5:32</a> led to the ecclesiastical doctrine that marriage is a "sacrament.")<P>4. The Pagan Mysteries and the New Testament:<P>The question is now frequently discussed, how far the New Testament (and especially Paul) betrays the influence of the heathen mystery-cults. Hatch maintains that the Pauline usage of the word musterion is dependent on the Septuagint, especially on the Apocrypha (op. cit.), and in this he is followed by Anrich, who declares that the attempt to trace an allusion to the Mysteries in the New Testament is wholly unsuccessful; but Lightfoot admits a verbal dependence on the pagan Mysteries (Commentary on <a onClick="return mV(\'Col\',1,26);">Col 1:26</a>).<P>At present there is a strong tendency to attribute to Paul far more dependence than one of phraseology only, and to find in the Mysteries the key to the non-Jewish side of Paulinism. A. Loisy finds affinity to the mystery-religions in Paul\'s conception of Jesus as a Saviour-God, holding a place analogous to the deities Mithra, Osiris, and Attis; in the place Paul assigns to baptism as the rite of initiation; and in his transformation of the Lord\'s Supper into a symbol of mystic participation in the flesh and blood of a celestial being and a guaranty of a share in the blissful immortality of the risen Saviour. "In its worship as in its belief, Christianity is a religion of mystery" (article in Hibbert Journal, October, 1911). Percy Gardner traces similar analogies to the Mysteries in Paul, though he finds in these analogies, not conscious plagiarism, but "the parallel working of similar forces" (Religious Experience of Paul, chapters iv, v). Kirsopp Lake writes, "Christianity has not borrowed from the mystery-religions, because it was always, at least in Europe, mystery-religion itself" (The Earlier Epistles of Paul, 215). On the other hand, Schweitzer wholly denies the hypothesis of the direct or indirect influence of the Mysteries on Paul\'s thought (Geschichte der Paulinischen Forschung).<P>The whole question is sub judice among scholars, and until more evidence be forthcoming from inscriptions, etc., we shall perhaps vainly expect unanimous verdict. It can hardly be doubted that at least the language of Paul, and perhaps to some extent his thought, is colored by the phraseology current among the cults. Paul had a remarkably sympathetic and receptive mind, by no means closed to influences from the Greek-Roman environment of his day.<P>Witness his use of illustrations drawn from the athletic festivals, the Greek theater (<a onClick="return mV(\'1Cr\',4,9);">1Co 4:9</a>) and the Roman camp. He must have been constantly exposed to the contagion of the mystic societies. Tarsus was a seat of the Mithra religion; and the chief centers of Paul\'s activities, e.g. Corinth, Antioch and Ephesus, were headquarters of mystic religion. We are not surprised that he should have borrowed from the vocabulary of the Mysteries, not only the word musterion, but memuemai, "I learned the secret," literally, "I have been initiated" (<a onClick="return mV(\'Phl\',4,12);">Php 4:12</a>); sphragizesthai, "to be sealed" (<a onClick="return mV(\'Eph\',1,13);">Eph 1:13</a>, etc.); teleios, "perfect," term applied in the Mysteries to the fully instructed as opposed to novices (<a onClick="return mV(\'1Cr\',2,6,7);">1Co 2:6,7</a>; <a onClick="return mV(\'Col\',1,28);">Col 1:28</a>, etc.) (note, outside of Paul, epoptai, "eye-witnesses,"<a onClick="return mV(\'2Pe\',1,16);">2Pe 1:16</a>).<P>Further, the secret of Paul\'s gospel among the Gentiles lay, humanly speaking, in the fact that it contained elements that appealed to what was best and most vital in contemporary thought; and doubtless the Mysteries, by transcending all lines of mere citizenship, prepared the way for the universal religion. On the other hand, we must beware of a too facile acceptance of this hypothesis in its extreme form. Christianity can be adequately explained only by reference, not to what it had in common with other religions, but to what was distinctive and original in it. Paul was after all a Jew (though a broad one), who always retained traces of his Pharisaic training, and who viewed idolatry with abhorrence; and the chief formative factor of his thinking was his own profound religious experience. It is inconceivable that such a man should so assimilate Gentile modes of thought as to be completely colored by them. The characteristics which his teaching has in common with the pagan religions are simply a witness to the common religious wants of mankind, and not to his indebtedness to them. What turned these religions into Mysteries was the secrecy of their rites; but in the New Testament there are no secret rites. The gospel "mystery" (as we have seen) is not a secret deliberately withheld from the multitude and revealed only to a privileged religious aristocracy, but something which was once a secret and is so no longer. The perfect openness of Christ and His apostles sets them in a world apart from the mystic schools. It is true that later the Mysteries exercised a great influence on ecclesiastical doctrine and practice, especially on baptism and the Eucharist (see Hatch, Hibbert Lectures, chapter x). But in the New Testament, acts of worship are not as yet regarded as mystic rites. The most we can say is that some New Testament writers (especially Paul) make use of expressions and analogies derived from the mystery-religions; but, so far as our present evidence goes, we cannot agree that the pagan cults exercised a central or formative influence on them.<P>LITERATURE.<P>There is a large and growing literature on this subject. Its modern scientific study began with C.A. Lobeck\'s Aglaophamus (1829). The following recent works may be specially mentioned: Gustav Anrich, Das antike Mysterienwesen (1894); G. Wobbermin, Religiongeschichtliche Studien zur Frage, etc. (1896); E. Hatch, Essays in Biblical Greek (1889) and Hibbert Lectures, 1888 (published 1890); F.B. Jevons, An Introduction to the History of Religion (1896); S. Cheethara, The Mysteries, Pagan and Christian (1897); R. Reitzenstein, Die hellenistischen Mysterienreligionen (1910); P. Gardner, The Religious Experience of Paul (1911); K. Lake, The Earlier Epistles of Paul (1911); articles on "Mystery" in Encyclopedia Britannica (11th edition), edition 9 (W.M. Ramsay), and edition 11 (L.R. Farnell), Encyclopedia Biblica (A. Julicher), Hastings, Dictionary of the Bible (five volumes) (A. Stewart); 1-volume Hastings, Dictionary of the Bible; (G.G. Findlay); Hastings, Dictionary of Christ and the Gospels (R.W. Bacon); articles on musterion in Cremer and Grimm-Thayer New Testament Lexicons; the commentaries, including J.B. Lightfoot on Colossians, J. Armitage Robinson on Ephesians, H. Lietzmann on 1 Corinthians; 9 articles in The Expositor on "St. Paul and the Mystery Religions" by Professor H.A.A. Kennedy (April,1912,to February, 1913).``49';
isbe[6223]='Mythology`mi-thol\'-o-ji.`<a href="./study/isbe/search.html?string=FABLE">FABLE</a>; <a href="./study/isbe/search.html?string=BABYLONIA+AND+ASSYRIA,+RELIGION+OF">BABYLONIA AND ASSYRIA, RELIGION OF</a>; <a href="./study/isbe/search.html?string=GREECE,+RELIGION+IN+ANCIENT">GREECE, RELIGION IN ANCIENT</a>`1';
isbe[6224]='Naam`na\'-am (na\'am): A son of Caleb (<a onClick="return mV(\'1Ch\',4,15);">1Ch 4:15</a>)``1';
isbe[6225]='Naamah (1)`na\'-a-ma. (na\'amah, "pleasant"; Noema):<P>(1) Daughter of Lamech and Zillah, and sister of Tubal-cain (<a onClick="return mV(\'Gen\',4,22);">Ge 4:22</a>; compare Josephus, Ant, I, ii, 2).<P>(2) An Ammonitish woman whom Solomon married, and who became the mother of Rehoboam (<a onClick="return mV(\'1Ki\',14,21);">1Ki 14:21</a>; <a onClick="return mV(\'2Ch\',12,13);">2Ch 12:13</a>). According to an addition in the Septuagint following <a onClick="return mV(\'1Ki\',12,24);">1Ki 12:24</a>, "her name was Naaman, the daughter of Ana (Hanun) son of Nahash, king of the sons of Ammon" (see Benzinger, Konige, in the place cited.).``1';
isbe[6226]='Naamah (2)`(1) One of a group of 16 lowland (Shephelah) cities forming part of Judah\'s inheritance (<a onClick="return mV(\'Jos\',15,41);">Jos 15:41</a>).<P>(2) The home of Zophar, one of Job\'s friends (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>, etc.).`<a href="./study/isbe/search.html?string=NAAMATHITE">NAAMATHITE</a>`1';
isbe[6227]='Naaman`na\'-a-man (na\'aman, "pleasantness"; Septuagint; Codices Vaticanus and Alexandrinus Naiman; so Westcott and Hort, The New Testament in Greek in the New Testament; Textus Receptus of the New Testament, Neeman): <P>(1) A successful Syrian general, high in the confidence and esteem of the king of Syria, and honored by his fellow-countrymen as their deliverer (<a onClick="return mV(\'2Ki\',5,\'1-27\');">2Ki 5:1-27</a>). Afflicted with leprosy, he heard from a Hebrew slave-maid in his household of the wonder-working powers of an Israelite prophet. Sent by his master with a letter couched in somewhat peremptory terms to the king of Israel, he came to Samaria for healing. The king of Israel was filled with suspicion and alarm by the demands of the letter, and rent his clothes; but Elisha the prophet intervened, and sent word to Naaman that he must bathe himself seven times in the Jordan. He at first haughtily resented the humiliation and declined the cure; but on the remonstrance of his attendants he yielded and obtained cleansing. At once he returned to Samaria, testified his gratitude by the offer of large gifts to the prophet, confessed his faith in Elisha\'s God, and sought leave to take home with him enough of the soil of Canaan for the erection of an altar to Yahweh.<P>The narrative is throughout consistent and natural, admirably and accurately depicting the condition of the two kingdoms at the time. The character of Naaman is at once attractive and manly. His impulsive patriotic preference for the streams of his own land does not lessen the reader\'s esteem for him, and the favorable impression is deepened by his hearty gratitude and kindness.<P>The Israelite king is most probably Jehoram, son of Ahab, and the Syrian monarch Ben-hadad II. Josephus (Ant., VIII, xv, 5) identifies Naaman with the man who drew his bow at a venture, and gave Ahab his death wound (<a onClick="return mV(\'1Ki\',22,34);">1Ki 22:34</a>). There is one reference to Naaman in the New Testament. In <a onClick="return mV(\'Luk\',4,27);">Lu 4:27</a>, Jesus, rebuking Jewish exclusiveness, mentions "Naaman the Syrian."<P>(2) A son of Benjamin (<a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a>). Fuller and more precise is the description of <a onClick="return mV(\'Num\',26,38,40);">Nu 26:38,40</a>, where he is said to be a son of Bela and grandson of Benjamin (see also <a onClick="return mV(\'1Ch\',8,3);">1Ch 8:3</a>f).``95';
isbe[6228]='Naamathite`na\'-a-ma-thit, na-am\'-a-thit (na\'amdthi, "a dweller in Naaman"; ho M(e)inaion basileus): The description of Zophar, one of Job\'s friends (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>; <a onClick="return mV(\'Job\',11,1);">11:1</a>; <a onClick="return mV(\'Job\',20,1);">20:1</a>, etc.). Naamah is too common a place-name to permit of the identification of Zophar\'s home; the Septuagint renders it as "king of the Minaeans."``1';
isbe[6229]='Naamite`na\'-a-mit (ha-na\'ami, "the Naamite"): A family which traced its descent from Naaman (<a onClick="return mV(\'Num\',26,40);">Nu 26:40</a>).`<a href="./study/isbe/search.html?string=NAAMAN">NAAMAN</a>`1';
isbe[6230]='Naarah (1)`na\'-a-ra (na\'arah, "a girl"): One of the two wives of Ashhur, father of Tekoa (<a onClick="return mV(\'1Ch\',4,5);">1Ch 4:5</a>).``1';
isbe[6231]='Naarah (2)`na\'arah; Codex Vaticanus hai komai auton; Codex Alexandrinus Naaratha; the King James Version Naarath): A town in the territory of Ephraim (<a onClick="return mV(\'Jos\',16,7);">Jos 16:7</a>). It appears as "Naaran" in <a onClick="return mV(\'1Ch\',7,28);">1Ch 7:28</a> (Codex Vaticanus Naarnan; Codex Alexandrinus Naaran). Eusebius, Onomasticon (s.v. "Noorath") places it 5 Roman miles from Jericho. The name has not been recovered, and no identification is certain. The position would agree with that of el-\'Aujeh, about 5 miles northeast of Jericho.``1';
isbe[6232]='Naarai`na\'-a-ri (na\'aray): Son of Ezbai, one of David\'s heroes (<a onClick="return mV(\'1Ch\',11,37);">1Ch 11:37</a>). In the parallel passage (<a onClick="return mV(\'2Sa\',23,35);">2Sa 23:35</a>), he is called "Paarai the Arbite." The true forms of the name and description are uncertain (see Budde, Richter u. Samuel, and Curtis, Chronicles).``1';
isbe[6233]='Naaran; Narath`na\'-a-ran, na\'-a-rath (na\'aran, na\'arath).`<a href="./study/isbe/search.html?string=NAARAH">NAARAH</a>`1';
isbe[6234]='Naashon; Naason; Naasson`na\'-a-shon, na-ash\'-on, na\'-a-son, na-as\'-on (Naasson): the King James Version Greek form of "Nahshon" (thus, the Revised Version (British and American)) (<a onClick="return mV(\'Mat\',1,4);">Mt 1:4</a>; <a onClick="return mV(\'Luk\',3,32);">Lu 3:32</a>).``1';
isbe[6235]='Naathus`na\'-a-thus (Naathos): One of the sons of Addi who put away his foreign wife (1Esdras 9:31). It apparently corresponds to "Adna" of <a onClick="return mV(\'Ezr\',10,30);">Ezr 10:30</a>, of which it is a transposition. Codex Vaticanus reads Lathos, probably confusing a capital Alpha and a capital Lambda.``1';
isbe[6236]='Nabal`na\'-bal (nabhal, "foolish" or "wicked"; Nabal): A wealthy man of Maon in the highlands of Judah, not far from Hebron, owner of many sheep and goats which he pastured around Carmel in the same district. He was a churlish and wicked man (<a onClick="return mV(\'1Sa\',25,2);">1Sa 25:2</a>). When David was a fugitive from Saul, he and his followers sought refuge in the wilderness of Paran, near the possessions of Nabal, and protected the latter\'s flocks and herds from the marauding Bedouin. David felt that some compensation was due him for such services (<a onClick="return mV(\'1Sa\',25,15,25);">1Sa 25:15,25</a>), so, at the time of sheep-shearing<6E>an occasion of great festivities among sheep masters<72>he sent 10 of his young men to Nabal to solicit gifts of food for himself and his small band of warriors. Nabal not only refused any assistance or presents, but sent back insulting words to David, whereupon the latter, becoming very angry, determined upon the extermination of Nabal and his household and dispatched 400 men to execute his purpose. Abigail, Nabal\'s wife, a woman of wonderful sagacity and prudence as well as of great beauty, having learned of her husband\'s conduct and of David\'s intentions, hurriedly proceeded, with a large supply of provisions, dainties and wine, to meet David and to apologize for her husband\'s unkind words and niggardliness, and thus succeeded in thwarting the bloody and revengeful plans of Israel\'s future king. Upon her return home she found her husband in the midst of a great celebration ("like the feast of a king"), drunken with wine, too intoxicated to realize his narrow escape from the sword of David. On the following morning, when sober, having heard the report of his wife, he was so overcome with fear that he never recovered from the shock, but died 10 days later (<a onClick="return mV(\'1Sa\',25,\'36-38\');">1Sa 25:36-38</a>). When David heard about his death, he sent for Abigail, who soon afterward became one of his wives.``34';
isbe[6237]='Nabarias`nab-a-ri\'-as (Nabarias B, Nabareias): One of those who stood upon Ezra\'s left hand as he expounded the Law (1Esdras 9:44). Esdras (loc. cit.) gives only 6 names, whereas Nehemiah (<a onClick="return mV(\'Neh\',8,4);">8:4</a>) gives 7. It is probable that the last (Meshullam) of Nehemiah\'s list is simply dropped and that Nabarias equals Hashbaddanah; or it may possibly be a corruption of Zechariah in Nehemiah\'s list.``1';
isbe[6238]='Nabataeans; Nabathaeans`nab-a-te\'-anz, nab-a-the\'-anz (Nabataioi; in 1Macc 5:25 Codex Sinaiticus reads anabatais hoi, V, Anabattaiois; the King James Version Nabathites, more correctly "Nabataeans"):<P>1. Locality and Early History:<P>A Semitic (Arabian rather than Syrian) tribe whose home in early Hellenistic times was southeast of Palestine, where they had either supplanted or mingled with the Edomites (compare <a onClick="return mV(\'Mal\',1,\'1-5\');">Mal 1:1-5</a>). In Josephus\' day they were so numerous that the territory between the Red Sea and the Euphrates was called Nabatene (Ant., I, xii, 4). They extended themselves along the east of the Jordan with Petra as their capital (Strabo xvi.779; Josephus, Ant, XIV, i, 4; XVII, iii, 2; BJ, I, vi, 2, etc.). Their earlier history is shrouded in obscurity. Jerome, Quaeat in <a onClick="return mV(\'Gen\',25,13);">Ge 25:13</a>, following the hint of Josephus (Ant., I, xii, 4), asserts they were identical with the Ishmaelite tribe of Nebaioth, which is possible, though Nebaioth is spelled with the Hebrew letter taw ("t") and Nabateans is spelled with the Hebrew letter teth ("t). They were apparently the first allies of the Assyrians in their invasions of Edom (compare <a onClick="return mV(\'Mal\',1,1);">Mal 1:1</a>ff). They were later subdued by Sennacherib (Sayce, New Light from the Ancient Monuments, II, 430), but before long regained their independence and resisted Ashurbanipal (Rawlinson, note, at the place). According to Alexander Polyhistor (Fr. 18), they were included in the nomadic tribes reduced by David. Their history is more detailed from 312 BC (Diod. Sic. xix), when Antigonus I (Cyclops) sent his general Athenaeus with a force against them in Petra. After an initial advantage, the army of Athenaeus was almost annihilated. Demetrius, the son of Antigonus, was sent against them a few years later, with little success, though he arranged a friendship with them. The first prince mentioned is Aretas I, to whom the high priest Jason fled in 169 BC. They were friendly to the early Maccabees in the anti-Hellenistic struggle, to Judas in 164 BC (1Macc 5:25) and to Jonathan in 160 BC (1Macc 9:35).<P>2. A Strong Kingdom:<P>Toward the end of the 2nd century BC on the fall of the Ptolemaic and Seleucid Dynasties, the Nabateans under King Erotimus founded a strong kingdom extending east of the Jordan (in 110 BC). Conscious now of their own strength, they resented the ambition of the Hasmonean Dynasty<74>their former allies<65>and opposed Alexander Janneus (96 BC) at the siege of Gaza (Josephus, Ant, XIII, xiii, 3). A few years later (90 BC) Alexander retaliated by attacking Obedas I, king of the Nabateans, but suffered a severe defeat east of the Jordan (Josephus, Ant, XIII, xiii, 5; BJ, I, iv, 4). Antiochus XII of Coele-Syria next led an expedition against the Nabateans, but was defeated and slain in the battle of Kana (Josephus, Ant, XIII, xv, 1-2; BJ, I, iv, 7-8). Consequently, Aretas III seized Coele-Syria and Damascus and gained another victory over Alexander Janneus at Adida (in 85 BC).<P>3. Conflicts:<P>The Nabateans, led by Aretas (III (?)), espoused the cause of Hyrcanus against Aristobulus, besieged the latter in Jerusalem and provoked the interference of the Romans, by whom under Scaurus they were defeated (Josephus, Ant, XIV, i, 4f; BJ, I, vi, 2f). After the capture of Jerusalem, Pompey attacked Aretas, but was satisfied with a payment (Josephus, ibid.), and Damascus was added to Syria, though later it appears to have again passed into the hands of Aretas (<a onClick="return mV(\'2Cr\',11,32);">2Co 11:32</a>). In 55 BC Gabinius led another force against the Nabateans (Josephus, ibid.). In 47 BC Malchus I assisted Caesar, but in 40 BC refused to assist Herod against the Parthians, thus provoking both the Idumean Dynasty and the Romans. Antony made a present of part of Malchus\' territory to Cleopatra, and the Nabatean kingdom was further humiliated by disastrous defeat in the war against Herod (31 BC).<P>4. End of the Nation:<P>Under Aretas IV (9 BC-40 AD) the kingdom was recognized by Augustus. This king sided with the Romans against the Jews, and further gained a great victory over Herod Antipas, who had divorced his daughter to marry Herodias. Under King Abias an expedition against Adiabene came to grief. Malchus II (48-71 AD) assisted the Romans in the conquest of Jerusalem (Josephus, BJ, III, iv, 2). Rabel (71-106 AD) was the last king of the Nabateans as a nation. In 106 AD their nationality was broken up by the unwise policy of Trajan, and Arabia, of which Petra was the capital, was made a Roman province by Cornelius Palma, governor of Syria. Otherwise they might have at least contributed to protecting the West against the East. Diodorus (loc. cit.) represents the Nabateans as a wild nomadic folk, with no agriculture, but with flocks and herds and engaged in considerable trading. Later, however, they seem to have imbibed considerable Aramean culture, and Aramaic became at least the language of their commerce and diplomacy. They were also known as pirates on the Red Sea; they secured the harbor of Elah and the Gulf of \'Akaba. They traded between Egypt and Mesopotamia and carried on a lucrative commerce in myrrh, frankincense and costly wares (KGF, 4th edition (1901), I, 726-44, with full bibliography).``5';
isbe[6239]='Nabathites`nab\'-a-thits: the King James Version equals the Revised Version (British and American) "Nabathaeans."``1';
isbe[6240]='Naboth`na\'-both, na\'-both (nabhoth, from nubh, "a sprout"; Nabouthai): The owner of a vineyard contiguous to the palace of King Ahab. The king desired, by purchase or exchange, to add the vineyard to his own grounds. Naboth, however, refused to part on any terms with his paternal inheritance. This refusal made Ahab "heavy and displeased" (<a onClick="return mV(\'1Ki\',21,4);">1Ki 21:4</a>). Jezebel, the king\'s wife, then took the matter in hand, and by false accusation on an irrelevant charge procured the death of Naboth by stoning (<a onClick="return mV(\'1Ki\',21,\'7-14\');">1Ki 21:7-14</a>). As Ahab was on his way to take possession of the vineyard he met Elijah the prophet, who denounced his vile act and pronounced judgment on king and royal house. A temporary respite was given to Ahab because of a repentant mood (<a onClick="return mV(\'1Ki\',21,\'27-29\');">1Ki 21:27-29</a>); but later the blow fell, first upon himself in a conflict with Syria (<a onClick="return mV(\'1Ki\',22,\'34-40\');">1Ki 22:34-40</a>); then upon his house through a conspiracy of Jehu, in which Jehoram, Ahab\'s son, and Jezebel, his wife, were slain (<a onClick="return mV(\'2Ki\',9,\'25-26\',30);">2Ki 9:25-26,30</a>). In both cases the circumstances recalled the foul treatment of Naboth.``186';
isbe[6241]='Nabuchodonosor`nab-u-ko-don\'-o-sor (Nabouchodonosor): Septuagint and Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) form of "Nebuchadnezzar" ("Nebuchadrezzar") found in the King James Version of the Apocrypha in <span class="noTag">1Esdras 1:40,41,45,48; 2:10; 5:7; 6:26; Additions to Esther 11:4; Baruch 1:9,11,12</span>. It is the form used in the King James Version of the Apocrypha throughout. In the Revised Version (British and American) of Judith and Tobit 14:15, the form "Nebuchadnezzar" is given.``1';
isbe[6242]='Nachor`na\'-kor (Nachor) the King James Version; Greek form of "Nahor" (thus the Revised Version (British and American)). Grandfather of Abraham (<a onClick="return mV(\'Luk\',3,34);">Lu 3:34</a>).``1';
isbe[6243]='Nacon, the Threshing Floor of`na\'-kon, (nakhon; the King James Version Nachon): The place where Uzzah was smitten for putting forth his hand to steady the ark, hence, called afterward "Perezuzzah" (<a onClick="return mV(\'2Sa\',6,8);">2Sa 6:8</a>); in the parallel passage (<a onClick="return mV(\'1Ch\',13,9);">1Ch 13:9</a>) we have kidhon, and in Josephus (Ant., VII, iv, 2) Cheidon. In <a onClick="return mV(\'1Sa\',23,23);">1Sa 23:23</a> the word nakhon occurs, and is translated "of a certainty," margin "with the certainty" or "to a set place"; also in <a onClick="return mV(\'1Sa\',26,4);">1Sa 26:4</a> it is translated "of a certainty," margin "to a set place." It is uncertain whether in <a onClick="return mV(\'1Sa\',6,6);">1Sa 6:6</a> it is a place-name at all; and no successful attempt has been made to identify either Nacon or Chidon; possibly they are both personal names.``117';
isbe[6244]='Nadab`na\'-dab (nadhabh, "noble"; Nadab):<P>(1) Aaron\'s first-born son (<a onClick="return mV(\'Exd\',6,23);">Ex 6:23</a>; <a onClick="return mV(\'Num\',3,2);">Nu 3:2</a>; <a onClick="return mV(\'Num\',26,60);">26:60</a>; <a onClick="return mV(\'1Ch\',6,3);">1Ch 6:3 (Hebrew 5:29)</a>; <a onClick="return mV(\'1Ch\',24,1);">24:1</A>). He was permitted with Moses, Aaron, the 70 elders, and his brother Abihu to ascend Mt. Sinai and behold the God of Israel (<a onClick="return mV(\'Exd\',24,1,9);">Ex 24:1,9</a>). He was associated with his father and brothers in the priestly office (<a onClick="return mV(\'Exd\',28,1);">Ex 28:1</a>). Along with Abihu he was guilty of offering "strange fire," and both "died before Yahweh" (<a onClick="return mV(\'Lev\',10,1,2);">Le 10:1,2</a>; <a onClick="return mV(\'Num\',3,4);">Nu 3:4</a>; <a onClick="return mV(\'Num\',26,61);">26:61</a>). The nature of their offense is far from clear. The word rendered "strange" seems in this connection to mean no more than "unauthorized by the Law" (see zur, in BDB, and compare <a onClick="return mV(\'Exd\',30,9);">Ex 30:9</a>). The proximity of the prohibition of wine to officiating priests (<a onClick="return mV(\'Lev\',10,8,9);">Le 10:8,9</a>) has given rise to the erroneous suggestion of the Midrash that the offense of the brothers was drunkenness.<P>(2) A descendant of Jerahmeel (<a onClick="return mV(\'1Ch\',2,28,30);">1Ch 2:28,30</a>).<P>(3) A Gibeonite (<a onClick="return mV(\'1Ch\',8,30);">1Ch 8:30</a>).<P>(4) Son of Jeroboam I and after him for two years king of Israel (<a onClick="return mV(\'1Ki\',14,20);">1Ki 14:20</a>; <a onClick="return mV(\'1Ki\',15,25);">15:25</a>). While Nadab was investing Gibbethon, a Philistine stronghold, Baasha, who probably was an officer in the army, as throne-robbers usually were, conspired against him, slew him and seized the throne (<a onClick="return mV(\'1Ki\',15,\'27-31\');">1Ki 15:27-31</a>). With the assassination of Nadab the dynasty of Jeroboam was extirpated, as foretold by the prophet Ahijah (<a onClick="return mV(\'1Ki\',14,1);">1Ki 14</a>). This event is typical of the entire history of the Northern Kingdom, characterized by revolutions and counter-revolutions.``95';
isbe[6245]='Nadabath`na\'-da-bath (Nadabath; the King James Version Nadabatha, na-dab\'-a-tha): A city east of the Jordan from which the wedding party of Jambri were coming when Jonathan and Simon attacked them and slew very many, designing to avenge the murder of their brother John (1Macc 9:37ff). Nebo and Nabathaea have been suggested as identical with Nadabath. Clermont-Ganneau would read rhabatha, and identify it with Rabbath-ammon. There is no certainty.``1';
isbe[6246]='Naggai`nag\'-i, nag\'-a-i (Naggai; the King James Version Nagge): In <a onClick="return mV(\'Luk\',3,25);">Lu 3:25</a>, the Greek form of the Hebrew name <a href="./study/isbe/search.html?string=NOGAH">NOGAH</a> (which see).``1';
isbe[6247]='Nahalal`na\'-hal-al (nachalal; Codex Vaticanus, Baithman; Codex Alexandrinus Naalol, and other forms): A city in the territory of Zebulun assigned with its suburbs to the Merarite Levites, out of which the Canaanite inhabitants were not driven (<a onClick="return mV(\'Jos\',19,15);">Jos 19:15</a>, the King James Version (incorrectly) "Nahallal"; <a onClick="return mV(\'Jos\',21,35);">Jos 21:35</a>; <a onClick="return mV(\'Jdg\',1,30);">Jud 1:30</a>, "Nahalol"). In the Talmud Jerusalem (Meg., i.1) it is identified with Mahlul. This name might correspond either with \'Ain Mahil, or with Ma\'lul. The former lies about 3 1/2 miles northeast of Nazareth on a hill near the eastern boundary of Zebulun. The latter is situated about 3 1/2 miles west of Nazareth, near the southern border of Zebulun. The change of "n" to "m" is not unusual.``54';
isbe[6248]='Nahaliel`na-ha\'-li-el, na-hal\'-i-el (nachali\'el, "torrent valley of God"; Codex Vaticanus Manael; Codex Alexandrinus Naaliel): A place where Israel encamped on the way from Arnon to Jericho, named with Mattanah and Bamoth (<a onClick="return mV(\'Num\',21,19);">Nu 21:19</a>). Eusebius, Onomasticon places it near to the Arnon. It is natural to seek for this "torrent valley" in one of the tributaries of the Arnon. It may be Wady Waleh, which drains a wide area to the northeast of the Arnon; or perhaps Wady Zerqa Ma\'in farther to the north.``1';
isbe[6249]='Nahallal; Nahalol`na-hal\'-al, na\'-ha-lol.`<a href="./study/isbe/search.html?string=NAHALAL">NAHALAL</a>`1';
isbe[6250]='Naham`na\'-ham (nacham, "comfort"): A Judahite chieftain, father of Keilah the Garmite (<a onClick="return mV(\'1Ch\',4,19);">1Ch 4:19</a>); the passage is obscure.``1';
isbe[6251]='Nahamani`na-ha-ma\'-ni, na-ham\'-a-ni (nachamani "compassionate"): One of the twelve heads who returned with Zerubbabel (<a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>). The name is wanting in the parallel list (<a onClick="return mV(\'Ezr\',2,2);">Ezr 2:2</a>). In 1Esdras 5:8 he is called "Eneneus" (the Revised Version margin "Enenis").``1';
isbe[6252]='Naharai; Nahari`na\'-ha-ri, (nacharay), na\'-ha-ri (nachray): One of David\'s heroes, Joab\'s armor-bearer (<a onClick="return mV(\'2Sa\',23,37);">2Sa 23:37</a>, the King James Version "Nahari"; <a onClick="return mV(\'1Ch\',11,39);">1Ch 11:39</a>).``1';
isbe[6253]='Nahash`na\'-hash (nachash, "serpent"; Naas):<P>(1) The father of Abigail and Zeruiah, the sisters of David (<a onClick="return mV(\'2Sa\',17,25);">2Sa 17:25</a>; compare <a onClick="return mV(\'1Ch\',2,16);">1Ch 2:16</a>). The text in 2 Samuel, where this reference is made, is hopelessly corrupt; for that reason there are various explanations. The rabbis maintain that Nahash is another name for Jesse, David\'s father. Others think that Nahash was the name of Jesse\'s wife; but it is not probable that Nahash could have been the name of a woman. Others explain the passage by making Nahash the first husband of Jesse\'s wife, so that Abigail and Zeruiah were half-sisters to King David.<P>(2) A king of Ammon, who, at the very beginning of Saul\'s reign, attacked Jabesh-gilead so successfully, that the inhabitants sued for peace at almost any cost, for they were willing to pay tribute and serve the Ammonites (<a onClick="return mV(\'1Sa\',11,1);">1Sa 11:1</a>). The harsh king, not satisfied with tribute and slavery, demanded in addition that the right eye of every man should be put out, as "a reproach upon Israel." They were given seven days to comply with these cruel terms. Before the expiration of this time, Saul, the newly anointed king, appeared on the scene with an army which utterly routed the Ammonites (<a onClick="return mV(\'1Sa\',11,1);">1Sa 11:1</a>), and, according to Josephus, killed King Nahash (Ant., VI, v, 3).<P>If the Nahash of <a onClick="return mV(\'2Sa\',10,2);">2Sa 10:2</a> be the same as the king mentioned in <a onClick="return mV(\'1Sa\',11,1);">1Sa 11</a>, this statement of Josephus cannot be true, for he lived till the early part of David\'s reign, 40 or more years later. It is, of course, possible that Nahash, the father of Hanun, was a son or grandson of the king defeated at Jabesh-gilead by Saul. There is but little agreement among commentators in regard to this matter. Some writers go so far as to claim that "all passages in which this name (Nahash) is found refer to the same individual."<P>(3) A resident of Rabbath-ammon, the capital of Ammon (<a onClick="return mV(\'2Sa\',17,27);">2Sa 17:27</a>). Perhaps the same as <a href="./study/isbe/search.html?string=NAHASH">Nahash (2)</a>, which see. His son Shobi, with other trans-Jordanic chieftains, welcomed David at Mahanaim with sympathy and substantial gifts when the old king was fleeing before his rebel son Absalom. Some believe that Shobi was a brother of Hanun, king of Ammon (<a onClick="return mV(\'2Sa\',10,1);">2Sa 10:1</a>).``34';
isbe[6254]='Nahath`na\'-hath (nachath):<P>(1) A grandson of Esau (<a onClick="return mV(\'Gen\',36,13);">Ge 36:13</a>; <a onClick="return mV(\'1Ch\',1,37);">1Ch 1:37</a>).<P>(2) A descendant of Levi and ancestor of Samuel (<a onClick="return mV(\'1Ch\',6,26);">1Ch 6:26</a>); also called "Toah" (<a onClick="return mV(\'1Ch\',6,34);">1Ch 6:34</a>) and "Tohu" (<a onClick="return mV(\'1Sa\',1,1);">1Sa 1:1</a>).<P>(3) A Levite who, in the time of Hezekiah, assisted in the oversight of "the oblations and the tithes and the dedicated things" (<a onClick="return mV(\'2Ch\',31,13);">2Ch 31:13</a>).``1';
isbe[6255]='Nahbi`na\'-bi (nachbi): The representative of Naphtali among the 12 spies (<a onClick="return mV(\'Num\',13,14);">Nu 13:14</a>).``1';
isbe[6256]='Nahor`na\'-hor (nachor; in the New Testament Nachor):e representative of Naphtali among the 12 spies (<a onClick="return mV(\'Num\',13,14);">Nu 13:14</a>).<P>(1) Son of Serug and grandfather of Abraham (<a onClick="return mV(\'Gen\',11,\'22-25\');">Ge 11:22-25</a>; <a onClick="return mV(\'1Ch\',1,26);">1Ch 1:26</a>).<P>(2) Son of Terah and brother of Abraham (<a onClick="return mV(\'Gen\',11,26,27,29);">Ge 11:26,27,29</a>; <a onClick="return mV(\'Gen\',22,20,23);">22:20,23</a>; <a onClick="return mV(\'Gen\',24,1524,27);">24:15,24,47</a>; <a onClick="return mV(\'Gen\',29,5);">29:5</a>; <a onClick="return mV(\'Jos\',24,2);">Jos 24:2</a>).<P>A city of Nahor is mentioned in <a onClick="return mV(\'Gen\',24,10);">Ge 24:10</a>; the God of Nahor in <a onClick="return mV(\'Gen\',31,53);">Ge 31:53</a>. In the King James Version <a onClick="return mV(\'Jos\',24,2);">Jos 24:2</a>; <a onClick="return mV(\'Luk\',3,34);">Lu 3:34</a>, the name is spelled "Nachor."``1';
isbe[6257]='Nahshon`na\'-shon (nachshon; Septuagint and New Testament, Naasson): A descendant of Judah; brother-in-law of Aaron and ancestor of David and of Jesus Christ (<a onClick="return mV(\'Exd\',6,23);">Ex 6:23</a>; <a onClick="return mV(\'Num\',1,7);">Nu 1:7</a>; <a onClick="return mV(\'1Ch\',2,10,11);">1Ch 2:10,11</a>; <a onClick="return mV(\'Rth\',4,20);">Ru 4:20</a>; <a onClick="return mV(\'Mat\',1,4);">Mt 1:4</a>; <a onClick="return mV(\'Luk\',3,32);">Lu 3:32</a>).``1';
isbe[6258]='Nahum`na\'-hum (Naoum; the King James Version Naum): An ancestor of Jesus in Luke\'s genealogy, the 9th before Joseph, the husband of Mary (<a onClick="return mV(\'Luk\',3,25);">Lu 3:25</a>).``1';
isbe[6259]='Nahum; the Book of`na\'-hum:<P><b>I. AUTHORSHIP AND DATE</b><P class="in15">1. The Name<P class="in15">2. Life and Home of Nahum<P class="in30">The Four Traditions<P class="in15">3. Date, as Related to Assyrian History<P class="in30">(1) The Revolt of Shamash-shumukin<P class="in30">(2) The Invasion of 625 BC<P class="in30">(3) The Final Attack<P class="in30">(4) Probable Date<P><b>II. THE BOOK</b><P class="in15">1. Contents (<span class="notag">Nahum 1-3</a>)<P class="in15">2. Style<P class="in15">3. Integrity<P><b>III. TEACHING</b><P class="in15">1. The Character of Yahweh<P class="in15">2. Nahum\'s Glee over the Ruin of Nineveh<P class="in15">3. Universality of Yahweh\'s Rule<P class="in15">4. The Messianic Outlook<P><b>LITERATURE</b><hr /><P>I. Authorship and Date.<P>1. The Name:<P>The name Nahum (nachum; Septuagint and New Testament Naoum; Josephus, Naoumos) occurs nowhere else in the Old Testament; in the New Testament it is found in <a onClick="return mV(\'Luk\',3,25);">Lu 3:25</a>. It is not uncommon in the Mishna, and it has been discovered in Phoenician inscriptions. It means "consolation," or "consoler," and is therefore, in a sense, symbolical of the message of the book, which is intended to comfort the oppressed and afflicted people of Judah.<P>2. Life and Home of Nahum:<P>Of the personal life of Nahum, practically nothing is known. In <a onClick="return mV(\'Nah\',1,1);">Na 1:1</a> he is called "the Elkoshite," that is, an inhabitant of Elkosh. Unfortunately, the location of this place is not known.<P>The Four Traditions<P>One tradition, which cannot be traced beyond the 16th century AD, identifies the home of Nahum with a modern village Elkush, or Alkosh, not far from the left bank of the Tigris, two days\' journey north of the site of ancient Nineveh. A second tradition, which is at least as old as the days of Jerome, the latter part of the 4th century, locates Elkosh in Galilee, at a place identified by many with the modern El-Kauze, near Ramieh. Others identify the home of the prophet with Capernaum, the name of which means "Village of Nahum." A fourth tradition, which is first found in a collection of traditions entitled "Lives of the Prophets," says "Nahum was from Elkosh, beyond Bet Gabre, of the tribe of Simeon." A place in the south is more in harmony with the interest the prophet takes in the Southern Kingdom, so that the last-mentioned tradition seems to have much in its favor, but absolute certainty is not attainable.<P>3. Date, as Related to Assyrian History:<P>The Book of Nahum centers around the fall and destruction of Nineveh. Since the capture of the city is represented as still in the future, it seems evident that the prophecies were delivered some time before 607-606 BC, the year in which the city was destroyed. Thus the latest possible date of Nahum\'s activity is fixed. The earliest possible date also is indicated by internal evidence. In <a onClick="return mV(\'Nah\',3,8);">3:8</a>ff the prophet speaks of the capture and destruction of No-amon, the Egyptian Thebes, as an accomplished fact. The expedition of Ashurbanipal, king of Assyria, against Egypt, which resulted in the fall of Thebes, occurred about 663 BC. Hence, the activity of Nahum must be placed somewhere between 663 and 607.<P>As to the exact period between the two dates there is disagreement among scholars. One thing is made quite clear by the prophecy itself, namely, that at the time the words were spoken or written, Nineveh was passing through some grave crisis. Now we know that during the second half of the 7th century BC Assyria was threatened three times:<P>(1) The Revolt of Shamash-shumukin:<P>The revolt of Shamash-shumukin of Babylon against his brother, the king of Assyria, 650-648 BC.<P>(2) The Invasion of 625 BC:<P>The invasion of Assyria and threatened attack upon Nineveh by some unknown foe, perhaps the Scythians, about 625 BC.<P>(3) The Final Attack:<P>The final attack, which resulted in the fall and destruction of Nineveh in 607-606 BC. (4) Probable Date:<P>The first crisis does not offer a suitable occasion for Nahum\'s prophecy, because at that time the city of Nineveh was not in any danger. Little is known concerning the second crisis, and it is not possible either to prove or to disprove that it gave rise to the book. On the other hand, the years immediately preceding the downfall of Nineveh offer a most suitable occasion. The struggle continued for about 2 years. The united forces of the Chaldeans and Scythians met determined resistance; at last a breach was made in the northeast corner of the wall, the city was taken, pillaged and burned. Judah had suffered much from the proud Assyrian, and it is not difficult to understand how, with the doom of the cruel oppressor imminent, a prophet-patriot might burst into shouts of exultation and triumph over the distress of the cruel foe. "If," says A.B. Davidson, "the distress of Nineveh referred to were the final one, the descriptions of the prophecy would acquire a reality and naturalness which they otherwise want, and the general characteristics of Hebrew prophecy would be more truly conserved." There seems to be good reason, therefore, for assigning Nahum\'s activity to a date between 610 and 607 BC.<P>II. The Book.<P>1. Contents (<a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1-3</a>):<P>Nahum is the prophet of Nineveh\'s doom. <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a> (plus <a onClick="return mV(\'Nah\',2,2);">2:2</A>) contains the decree of Nineveh\'s destruction. Yahweh is a God of vengeance and of mercy (<a onClick="return mV(\'Nah\',1,2,3);">1:2,3</A>); though He may at times appear slack in punishing iniquity, He will surely punish the sinner. No one can stand before Him in the day of judgment (<a onClick="return mV(\'Nah\',1,4,5,6);">1:4-6</a>). Yahweh, faithful to those who rely upon Him (<a onClick="return mV(\'Nah\',1,7);">1:7</A>), will be terrible toward His enemies and toward the enemies of His people (<a onClick="return mV(\'Nah\',1,8);">1:8</A>). Judah need not fear: the present enemy is doomed (<a onClick="return mV(\'Nah\',1,\'9-14\');">1:9-14</A>), which will mean the exaltation of Judah (<a onClick="return mV(\'Nah\',1,15);">1:15</a>; <a onClick="return mV(\'Nah\',2,2);">2:2</A>). The army appointed to execute the decree is approaching, ready for battle (<a onClick="return mV(\'Nah\',2,\'1-4\');">2:1-4</A>). All efforts to save the city are in vain; it falls (<a onClick="return mV(\'Nah\',2,5,6);">2:5,6</A>), the queen and her attendants are captured (<a onClick="return mV(\'Nah\',2,7);">2:7</a>), the inhabitants flee (<a onClick="return mV(\'Nah\',2,8);">2:8</A>), the city is sacked and left a desolation (<a onClick="return mV(\'Nah\',2,\'9-13\');">2:9-13</a>). The destruction of the bloody city is imminent (<a onClick="return mV(\'Nah\',3,\'1-3\');">3:1-3</a>); the fate is well deserved and no one will bemoan her (<a onClick="return mV(\'Nah\',3,\'4-7\');">3:4-7</a>); natural strength and resources will avail nothing (<a onClick="return mV(\'Nah\',3,\'8-11\');">3:8-11</a>); the soldiers turn cowards and the city will be utterly cut off (<a onClick="return mV(\'Nah\',3,\'12-18\');">3:12-18</a>); the whole earth will rejoice over the downfall of the cruel oppressor (<a onClick="return mV(\'Nah\',3,19);">3:19</A>).<P>2. Style:<P>Opinions concerning the religious significance of the Book of Nahum may differ, but from the stand-point of language and style all students assign to Nahum an exalted place among the prophet-poets of the ancient Hebrews; for all are impressed with the intense force and picturesqueness of his language and style. "Each prophet," says Kirkpatrick, "has his special gift for his particular work. Nahum bears the palm for poetic power. His short book is a Pindaric ode of triumph over the oppressor\'s fall." So also G.A. Smith: "His language is strong and brilliant; his rhythm rumbles and rolls, leaps and flashes, like the horsemen and chariots he describes."<P>3. Integrity:<P>Until recently no doubts were expressed concerning the integrity of the book, but within recent years scholars have, with growing unanimity, denied the originality of <a onClick="return mV(\'Nah\',1,\'2-\');">Na 1:2</A>-<a onClick="return mV(\'Nah\',2,\'1-2\');">2:2 (Hebrew 2:3)</a>, with the exception of <a onClick="return mV(\'Nah\',2,1);">2:1</A>, which is considered the beginning of Nahum\'s utterances. This change of opinion is closely bound up with the alleged discovery of distorted remnants of an old alphabetic poem in <a onClick="return mV(\'Nah\',1,1);">Nahum 1</a> (HDB, article "Nahum"; The Expositor, 1898, 207ff; ZATW, 1901, 225ff; Eiselen, Minor Prophets, 422ff). Now, it is true that in <a onClick="return mV(\'Nah\',2,\'2-7\');">1:2-7</A> traces of alphabetic arrangement may be found, but even here the artistic arrangement is not carried through consistently; in the rest of the chapter the evidence is slight.<P>The artificial character of acrostic poetry is generally supposed to point to a late date. Hence, those who believe that <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a> was originally an alphabetic poem consider it an exilic or post-exilic production, which was at a still later date prefixed to the genuine prophecies of Nahum. In support of this view it is pointed out further that the prophecy in <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a> is vague, while the utterances in <a onClick="return mV(\'Nah\',2,\'1-\');">Nahum 2</a> and <a onClick="return mV(\'Nah\',3,\'1-\');">3</a> are definite and to the point. Some derive support for a late date also from the language and style of the poem.<P>That difficulties exist in <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a>, that in some respects it differs from <a onClick="return mV(\'Nah\',2,\'1-\');">Nahum 2</a> and <a onClick="return mV(\'Nah\',3,\'1-\');">3</A>, even the students of the English text can see; and that the Hebrew text has suffered in transmission is very probable. On the other hand, the presence of an acrostic poem in <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a> is not beyond doubt. The apparent vagueness is removed, if <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a> is interpreted as a general introduction to the more specific denunciation in <a onClick="return mV(\'Nah\',2,\'1-\');">Nahum 2</a> and <a onClick="return mV(\'Nah\',3,\'1-\');">3</a>. And a detailed examination shows that in this, as in other cases, the linguistic and stylistic data are indecisive. In view of these facts it may safely be asserted that no convincing argument has been presented against the genuineness of <a onClick="return mV(\'Nah\',2,\'2-\');">1:2</a>-<a onClick="return mV(\'Nah\',2,\'1-2\');">2:2</a>. "Therefore," says G.A. Smith, "while it is possible that a later poem has been prefixed to the genuine prophecies of Nahum, and the first chapter supplies many provocations to belief in such a theory, this has not been proved, and the able essays of proof have much against them. The question is open."<P>III. Teaching.<P>1. The Character of Yahweh:<P>The utterances of Nahum center around a single theme, the destruction of Nineveh. His purpose is to point out the hand of God in the impending fall of the city, and the significance of this catastrophe for the oppressed Hebrews. As a result they contain little direct religious teaching; and what there is of it is confined very largely to the opening verses of <a onClick="return mV(\'Nah\',1,\'1-\');">Nahum 1</a>. These verses emphasize the twofold manifestation of the Divine holiness, the Divine vengeance and the Divine mercy (<a onClick="return mV(\'Nah\',1,2,3);">1:2,3</a>). The manifestation of the one results in the destruction of the wicked (<a onClick="return mV(\'Nah\',1,2);">1:2</a>), the other in the salvation of the oppressed (<a onClick="return mV(\'Nah\',1,15);">1:15</A>; <a onClick="return mV(\'Nah\',2,2);">2:2</a>). Faith in Yahweh will secure the Divine favor and protection (<a onClick="return mV(\'Nah\',1,7);">1:7</a>).<P>2. Nahum\'s Glee over the Ruin of Nineveh:<P>The fierceness of Nahum, and his glee at the thought of Nineveh\'s ruin, may not be in accord with the injunction, "Love thine enemy"; but it should be borne in mind that it is not personal hatred that prompts the prophet; he is stirred by a righteous indignation over the outrages committed by Assyria. He considers the sin and overthrow of Nineveh, not merely in their bearing upon the fortunes of Judah, but in their relation to the moral government of the whole world; hence, his voice gives utterance to the outraged conscience of humanity.<P>3. Universality of Yahweh\'s Rule:<P>While Nahum\'s message, in its direct teaching, appears to be less spiritual and ethical than that of his predecessors, it sets in a clear light Yahweh\'s sway over the whole universe, and emphasizes the duty of nations as well as of individuals to own His sway and obey His will. This attitude alone will assure permanent peace and prosperity; on the other hand, disobedience to His purpose and disregard of His rule will surely bring calamity and distress. The emphasis of these ethical principles gives to the message of Nahum a unique significance for the present day and generation. "Assyria in his hands," says Kennedy, "becomes an object-lesson to the empires of the modern world, teaching, as an eternal principle of the Divine government of the world, the absolute necessity, for a nation\'s continued vitality, of that righteousness, personal, civic, and national, which alone exalteth a nation."<P>4. The Messianic Outlook:<P>In a broad sense, <a onClick="return mV(\'Nah\',1,15);">Na 1:15</a> is of Messianic import. The downfall of Nineveh and Assyria prepares the way for the permanent redemption and exaltation of Zion: "the wicked one shall no more pass through thee."<P>LITERATURE.<P>Comms. on the Minor Prophets by Ewald, Pusey, Keil, Orelli; G.A. Smith (Expositor\'s Bible); Driver (New Century); B.A. Davidson, commentary on "Nahum," "Habakkuk," "Zephaniah" (Cambridge Bible); A.F. Kirkpatrick, Doctrine of the Prophets; Eiselen, Prophecy and the Prophets; F.W. Farrar, Minor Prophets ("Men of the Bible" series); Driver, Introduction to the Lit. of the Old Testament; HDB, article "Nahum"; EB, article "Nahum."``50';
isbe[6260]='Naidus`na\'-i-dus (Codex Alexandrinus Naeidos; Codex Vaticanus Naaidos): One of those who had taken "strange wives" (1Esdras 9:31), apparently equals "Benaiah" of <a onClick="return mV(\'Ezr\',10,30);">Ezr 10:30</a>, of which it is probably a corruption or the latter part.``1';
isbe[6261]='Nail`nal: <p>(1) As denoting the finger-nail, the Hebrew word is tsipporen (<a onClick="return mV(\'Deu\',21,12);">De 21:12</a>), the captive woman "shall shave her head, and pare her nails." The latter was probably intended to prevent her from marring her beauty by scratching her face, an act of self-mutilation oriental women are repeatedly reported to have committed in the agony of their grief. Aramaic Tephar (<a onClick="return mV(\'Dan\',4,33);">Da 4:33</a>, "his nails like birds\' claws").<p>(2) As pin or peg (for tents, or driven into the wall) the word is yathedh (in <a onClick="return mV(\'Jdg\',4,21);">Jud 4:21</a> the Revised Version (British and American), "tent-pin"); in <a onClick="return mV(\'Isa\',22,23);">Isa 22:23</a>, "a nail in a sure place" is a peg firmly driven into the wall on which something is to be hung (<a onClick="return mV(\'Isa\',22,24);">22:24</A>); compare <a onClick="return mV(\'Ecc\',12,11);">Ec 12:11</a>, where the word is masmeroth, cognate with macmer below.<p>(3) For nails of iron (<a onClick="return mV(\'1Ch\',22,3);">1Ch 22:3</a>) and gold (<a onClick="return mV(\'2Ch\',3,9);">2Ch 3:9</a>), and in <a onClick="return mV(\'Isa\',41,7);">Isa 41:7</a> and <a onClick="return mV(\'Jer\',10,4);">Jer 10:4</a>, the word is macmer.<p>(4) In the New Testament the word is helos, used of the nails in Christ\'s hands (<a onClick="return mV(\'Jhn\',20,25);">Joh 20:25</a>), and "to nail" in <a onClick="return mV(\'Col\',2,14);">Col 2:14</a> ("nailing it to the cross") is proseloo.<P>In a figurative sense the word is used of the hard point of a stylus or engraving tool: "The sin of Judah is written with a pen of iron, and with the point (literally, "claw," "nail") of a diamond: it is graven upon the tablet of their heart, and upon the horns of your altars" (<a onClick="return mV(\'Jer\',17,1);">Jer 17:1</a>).``132';
isbe[6262]='Nain`na\'-in (Navi): This town is mentioned in Scripture only in connection with the visit of Jesus and the miracle of raising the widow\'s son from the dead (<a onClick="return mV(\'Luk\',7,11);">Lu 7:11</a>). The name persists to this day, and in the form of Nein clings to a small village on the northwestern slope of Jebel ed-Duchy ("Hill of Moreh"), the mountain which, since the Middle Ages, has been known as Little Hermon. The modern name of the mountain is derived from Neby Duchy whose wely crowns the height above the village. There are many ancient remains, proving that the place was once of considerable size. It was never enclosed by a wall, as some have thought from the mention of "the gate." This was probably the opening between the houses by which the road entered the town. Tristram thought he had found traces of an ancient city wall, but this proved to be incorrect. The ancient town perhaps stood somewhat higher on the hill than the present village. In the rocks to the east are many tombs of antiquity. The site commands a beautiful and extensive view across the plain to Carmel, over the Nazareth hills, and away past Tabor to where the white peak of Hermon glistens in the sun. To the south are the heights of Gilboa and the uplands of Samaria. The village, once prosperous, has fallen on evil days. It is said that the villagers received such good prices for simsum that they cultivated it on a large scale. A sudden drop in the price brought them to ruin, from which, after many years, they have not yet fully recovered.``54';
isbe[6263]='Naioth`na\'-yoth, ni\'-oth (nayoth; Codex Vaticanus Auath; Codex Alexandrinus Nauioth): This is the name given to a place in Ramah to which David went with Samuel when he fled and escaped from Saul (<a onClick="return mV(\'1Sa\',19,18);">1Sa 19:18</a>, etc.). The term has often been taken as meaning "houses" or "habitations"; but this cannot be justified. There is no certainty as to exactly what the word signified. Clearly, however, it attached to a particular locality in Ramah; and whatever its etymological significance, it denoted a place where the prophets dwelt together. On approaching it in pursuit of David, Saul was overcome by the Spirit of God, and conducted himself like one "possessed," giving rise to the proverb, "Is Saul also among the prophets?"``54';
isbe[6264]='Naked; Nakedness`na\'-ked, na\'-ked-nes: "Naked" in the Old Testament represents various derivatives of \'ur and \'arah chiefly, \'arom (adj.) and \'erwah (noun); in the New Testament the adjective is gumnos, the noun gumnotes, with verb gumneteuo, in <a onClick="return mV(\'1Cr\',4,11);">1Co 4:11</a>. In <a onClick="return mV(\'Exd\',32,25);">Ex 32:25</a>; <a onClick="return mV(\'2Ch\',28,19);">2Ch 28:19</a>, the King James Version adds para\', "break loose," "cast away restraint." Both the Greek and Hebrew forms mean "without clothing," but in both languages they, are used frequently in the sense of "lightly clad" or, simply, "without an outer garment." So, probably, is the meaning in <a onClick="return mV(\'Jhn\',21,7);">Joh 21:7</a><3E>Peter was wearing only the chiton (see <a href="./study/isbe/search.html?string=DRESS">DRESS</a>); and so perhaps in <a onClick="return mV(\'Mar\',14,51,52);">Mr 14:51,52</a> and <a onClick="return mV(\'Mic\',1,8);">Mic 1:8</a>. In <a onClick="return mV(\'Isa\',20,\'2-4\');">Isa 20:2-4</a>, however, the meaning is literally (for the "three years" of <a onClick="return mV(\'Isa\',20,3);">Isa 20:3</a> see the commentaries). So in <a onClick="return mV(\'Gen\',2,25);">Ge 2:25</a>; <a onClick="return mV(\'Gen\',3,7);">3:7</a>, where the act of sin is immediately followed by the sense of shame (see Delitzsch, Biblical Psychology, and Gunkel, at the place). A very common use of "naked" is also "without proper clothing" (<a onClick="return mV(\'Job\',22,6);">Job 22:6</a>; <a onClick="return mV(\'1Cr\',4,11);">1Co 4:11</a>, etc.), whence, of course, the expression "clothe naked." "Nakedness," in addition, is used as an euphemism in <a onClick="return mV(\'1Sa\',20,30);">1Sa 20:30</a>. A slightly different euphemistic usage is that of <a onClick="return mV(\'Lev\',18,19);">Le 18:19</a>, which in <a onClick="return mV(\'Eze\',16,36,37);">Eze 16:36,37</a> is played off against the literal sense (compare <a onClick="return mV(\'Eze\',22,10);">Eze 22:10</a>; <a onClick="return mV(\'Eze\',23,18,29);">23:18,29</a>). The point of <a onClick="return mV(\'Gen\',9,22,23);">Ge 9:22,23</a> is a little hard to grasp, but apparently there is here again an euphemism<73>this time for a particularly horrible act (see the commentaries and compare <a onClick="return mV(\'Hab\',2,15);">Hab 2:15</a>). Possibly some of these euphemisms are due to the Massoretes (see <a href="./study/isbe/search.html?string=TEXT+OF+THE+OLD+TESTAMENT">TEXT OF THE OLD TESTAMENT</a>). The Jews objected vigorously to exposure of the body (even athletes insisting on a loin-cloth (compare 2Macc 4:12,13)), and compulsory nudity was the extreme of shame and humiliation (<a onClick="return mV(\'Isa\',20,\'2-4\');">Isa 20:2-4</a>; <a onClick="return mV(\'Lam\',1,8);">La 1:8</a>; <a onClick="return mV(\'Hsa\',2,3);">Ho 2:3</a>; <a onClick="return mV(\'Nah\',3,5);">Na 3:5</a>, etc.). The relation of this attitude to Israel\'s high sexual morality needs no explanation.``48';
isbe[6265]='Name`nam (shem; onoma; Latin nomen (2Esdras 4:1); verbs onomazo; Latin nomino (2Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In <a onClick="return mV(\'Act\',1,15);">Ac 1:15</a>; <a onClick="return mV(\'Rev\',3,4);">Re 3:4</a>, onoma stands for "persons"; compare <a onClick="return mV(\'Num\',26,53,55);">Nu 26:53,55</a>.<P>I. Old Testament Word and Use.<P>1. General:<P>The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see <a href="./study/isbe/search.html?string=NAMES">NAMES</a>. Besides designating persons, the name also stands for fame, renown, reputation, character gained or expressed, etc. (<a onClick="return mV(\'Gen\',6,4);">Ge 6:4</a>; <a onClick="return mV(\'2Sa\',7,9,23);">2Sa 7:9,23</a>, etc.); it might be an "evil name" (<a onClick="return mV(\'Deu\',22,14,19);">De 22:14,19</a>); the "name" is also equivalent to a "people" or "nation" (which might be "blotted out," i.e. destroyed (<a onClick="return mV(\'Deu\',7,24);">De 7:24</a>, etc.)); to speak or write "in the name" signified authority (<a onClick="return mV(\'Exd\',5,23);">Ex 5:23</a>; <a onClick="return mV(\'1Ki\',21,8);">1Ki 21:8</a>, etc.); to "call one\'s name" over a place or people indicated possession or ownership (<a onClick="return mV(\'2Sa\',12,28);">2Sa 12:28</a>; <a onClick="return mV(\'Amo\',9,12);">Am 9:12</a>, etc.); to act "in the name" was to represent (<a onClick="return mV(\'Deu\',25,6);">De 25:6</a>); to be called or known "by name" indicated special individual notice (<a onClick="return mV(\'Exd\',31,2);">Ex 31:2</a>; <a onClick="return mV(\'Isa\',43,1);">Isa 43:1</a>; <a onClick="return mV(\'Isa\',45,3,4);">45:3,4</a>). <a onClick="return mV(\'Gen\',2,19,20);">Ge 2:19,20</a> even displays a conception of identity between the name and the thing.<P>"To name" is sometimes \'amar, "to say" (<a onClick="return mV(\'1Sa\',16,3);">1Sa 16:3</a>); dabhar, "to speak" (<a onClick="return mV(\'Gen\',23,16);">Ge 23:16</a>); naqabh, "to mark out" (<a onClick="return mV(\'Num\',1,17);">Nu 1:17</a>); qara\', "to call" (<a onClick="return mV(\'Gen\',48,16);">Ge 48:16</a>; <a onClick="return mV(\'Isa\',61,6);">Isa 61:6</a>).<P>2. The Divine Name:<P>Of special interest is the usage with respect to the name of God. (For the various Divine names and their significance see <a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>.) He revealed Himself to Israel through Moses by a new name (which was at the same time that of the God of their fathers)<29><a href="./study/isbe/search.html?string=JEHOVAH">JEHOVAH</a> (which see) (Yahweh)<29>the nature of which should be shown by His manifestations on their behalf (<a onClick="return mV(\'Exd\',3,\'13-16\');">Ex 3:13-16</a>; <a onClick="return mV(\'Exd\',15,2,3);">15:2,3</a>). The "name of God was therefore not a mere word, but the whole of" the Divine manifestation, the character of God as revealed in His relations to His people and in His dealings with them (<a onClick="return mV(\'Exd\',9,16);">Ex 9:16</a>; <a onClick="return mV(\'Jos\',7,9);">Jos 7:9</a>; <a onClick="return mV(\'Jos\',9,9);">9:9</a>, etc.). The "name of Yahweh" was proclaimed to Moses on Mt. Sinai, "Yah, Yahweh, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth," etc. (<a onClick="return mV(\'Exd\',34,6);">Ex 34:6</a>); the name Yahweh (so revealed) was (<a onClick="return mV(\'Exd\',3,15);">Ex 3:15</a>) His "memorial Name" (so, often, in the American Standard Revised Version; see <a href="./study/isbe/search.html?string=MEMORIAL">MEMORIAL</a>). His sole Deity was such an important element in His name that <a onClick="return mV(\'Deu\',6,4);">De 6:4</a>f was termed the "Shema" (from shema\', "hear," the first word in <a onClick="return mV(\'Deu\',6,4);">6:4</a>), the first article of Israelite faith, taught to all the children, written on the phylacteries, and still recited as the first act in public and private worship "twice a day by every adult male Jew." Where Yahweh is said to record His name, or to put His name in a place (or person), some special Divine manifestation is implied, making the place or person sacred to Him (<a onClick="return mV(\'Exd\',20,24);">Ex 20:24</a>; <a onClick="return mV(\'1Ki\',8,16);">1Ki 8:16</a>). His "name" was in the angel of His Presence (<a onClick="return mV(\'Exd\',23,21);">Ex 23:21</a>); what He does is "for his great name\'s sake," in fidelity to and vindication of His revealed character and covenant relationship (<a onClick="return mV(\'2Ch\',6,32);">2Ch 6:32</a>; <a onClick="return mV(\'Psa\',25,11);">Ps 25:11</a>); the great things He should do would be "for a name" (<a onClick="return mV(\'Isa\',55,13);">Isa 55:13</a>); He would give His people a new name, "an everlasting name" (<a onClick="return mV(\'Isa\',56,5);">Isa 56:5</a>); to be "called by" the name of Yahweh is "to be his people" (<a onClick="return mV(\'2Ch\',7,14);">2Ch 7:14</a>; <a onClick="return mV(\'Isa\',43,7);">Isa 43:7</a>); it implies "protection," etc. (<a onClick="return mV(\'Isa\',63,19);">Isa 63:19</a>; <a onClick="return mV(\'Jer\',14,8,9);">Jer 14:8,9</a>); to "call upon" the name of Yahweh was "to worship him" as God (<a onClick="return mV(\'Gen\',21,33);">Ge 21:33</a>; <a onClick="return mV(\'Gen\',26,25);">26:25</a>, etc.); "to confess" His name, to "acknowledge him" (<a onClick="return mV(\'1Ki\',8,33,35);">1Ki 8:33,35</a>); to love, trust, act in, etc., "the name," was to love, trust, etc., Yahweh Himself (<a onClick="return mV(\'Psa\',5,11);">Ps 5:11</a>; <a onClick="return mV(\'Psa\',7,17);">7:17</a>). Very frequently, especially in the Psalms and prophecies of Isaiah and Jeremiah, "the name" of God stands for "God himself"; to "forget his name" was "to depart from him" (<a onClick="return mV(\'Jer\',23,27);">Jer 23:27</a>); "to minister, prophesy, or speak" in His name signified Divine appointment, inspiration, authority (<a onClick="return mV(\'Jer\',11,21);">Jer 11:21</a>; <a onClick="return mV(\'Jer\',14,14,15);">14:14,15</a>, etc.); we have "swearing by" or "in" the name of Yahweh (<a onClick="return mV(\'Deu\',6,13);">De 6:13</a>); to take His name "in vain" was to swear falsely (<a onClick="return mV(\'Exd\',20,7);">Ex 20:7</a>; <a onClick="return mV(\'Lev\',19,12);">Le 19:12</a>); we have "blessing" in His name (<a onClick="return mV(\'Deu\',10,8);">De 10:8</a>); "cursing" (<a onClick="return mV(\'2Ki\',2,24);">2Ki 2:24</a>). In <a onClick="return mV(\'Lev\',24,11);">Le 24:11</a>, we have the case of one who "blasphemed the Name, and cursed," the penalty for which was death by stoning (<a onClick="return mV(\'Lev\',24,\'13-16\');">24:13-16</a>). In later Jewish usage (compare The <span class="noTag">Wisdom of Solomon 14:21</span> ) the sacred name Yahweh was not pronounced in reading the Scriptures, \'Adhonay ("my Lord") being substituted for it (the vowels belonging to \'Adhonay were written with the consonants of the Divine name), hence, the frequent term "the Lord" in the King James Version, for which the American Standard Revised Version substitutes "Yahweh."<P>II. New Testament Word and Use.<P>1. Character and Work of the Person:<P>In the New Testament onoma has frequently also the significance of denoting the "character," or "work" of the person, e.g. <a onClick="return mV(\'Mat\',1,21);">Mt 1:21</a>, "Thou shalt call his name Jesus; for it is he that shall save," etc. (<a onClick="return mV(\'Luk\',1,31);">Lu 1:31</a>; <a onClick="return mV(\'Luk\',2,21);">2:21</a>; <a onClick="return mV(\'Luk\',1,63);">1:63</a>, "His name is John"; compare the new names given to Simon, James and John; Saul\'s new name of "Paul"). The "name" of God has the same relation to the character of God as in the Old Testament (<a onClick="return mV(\'Mat\',6,9);">Mt 6:9</a>; "Father, glorify thy name," <a onClick="return mV(\'Jhn\',12,28);">Joh 12:28</a>); it is manifested by Christ (<a onClick="return mV(\'Jhn\',17,26);">Joh 17:26</a>; compare <a onClick="return mV(\'Jhn\',17,3);">Joh 17:3</a>); the name of Jesus, as manifesting God, takes the place of the name of Yahweh in the Old Testament (compare <a onClick="return mV(\'Jam\',2,7);">Jas 2:7</a> with <a onClick="return mV(\'Jer\',14,9);">Jer 14:9</a>, and see below); to Him is given "the name which is above every name; that in the name of Jesus every knee should bow...and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father," <a onClick="return mV(\'Phl\',2,9,10);">Php 2:9,10</a> (compare <a onClick="return mV(\'Isa\',45,23);">Isa 45:23</a>); "It is not the name Jesus, but the name of Jesus" (Lightfoot), i.e. the name ("Lord,") received by Jesus; we have with reference to Jesus simply "the Name" (<a onClick="return mV(\'Act\',5,41);">Ac 5:41</a>, "worthy to suffer dishonor for the Name"; <a onClick="return mV(\'Jam\',5,14);">Jas 5:14</a> (probable text, Westcott and Hort, The New Testament in Greek), "in the Name"; <a onClick="return mV(\'3Jo\',1,7);">3Joh 1:7</a>, "for the sake of the Name"); the "name of Christ" is equivalent to "Christ himself" (<a onClick="return mV(\'Mat\',10,22);">Mt 10:22</a>; <a onClick="return mV(\'Mat\',19,29);">19:29</a>); it is the same thing as "his manifestation" (<a onClick="return mV(\'Jhn\',20,31);">Joh 20:31</a>); therefore "to believe on his name" is to believe in Him as manifested in His life and work (<a onClick="return mV(\'Jhn\',1,12);">Joh 1:12</a>; <a onClick="return mV(\'Jhn\',2,23);">2:23</a>); "in the name of God" means sent by God, as representing Him, with Divine authority (<a onClick="return mV(\'Mat\',21,9);">Mt 21:9</a>; <a onClick="return mV(\'Mat\',23,39);">23:39</a>); in like manner, we have "prophesying" or "preaching" in the name of Jesus (<a onClick="return mV(\'Act\',4,18);">Ac 4:18</a>; <a onClick="return mV(\'Act\',5,28);">5:28</a>). The "name of Jesus" represented His "authority" and "power," e.g. working miracles in His name (<a onClick="return mV(\'Mat\',7,22);">Mt 7:22</a>; <a onClick="return mV(\'Mar\',9,39);">Mr 9:39</a>; <a onClick="return mV(\'Act\',4,7);">Ac 4:7</a>, \'by what name (or "power") have ye done this?\'), and it is contrasted with casting out evil spirits by some other name or power (<a onClick="return mV(\'Act\',16,18);">Ac 16:18</a>; <a onClick="return mV(\'Act\',19,17);">19:17</a>). The gospel, of salvation was to be preached "in his name," by His authority and as making it effectual (<a onClick="return mV(\'Luk\',24,47);">Lu 24:47</a>); sinners were justified "through his name" (<a onClick="return mV(\'Act\',10,43);">Ac 10:43</a>; <a onClick="return mV(\'1Cr\',6,11);">1Co 6:11</a>); sins were forgiven "for his name\'s sake" (<a onClick="return mV(\'1Jo\',2,12);">1Joh 2:12</a>); men "called upon the name" of Jesus, as they had done on that of Yahweh (<a onClick="return mV(\'Act\',9,14,21);">Ac 9:14,21</a> (compare <a onClick="return mV(\'Act\',7,59);">Ac 7:59</a>); <a onClick="return mV(\'Rom\',10,13);">Ro 10:13,14</a>).<P>"To name the name" of Christ was to belong to Him (<a onClick="return mV(\'2Ti\',2,19);">2Ti 2:19</a>); the calling of His name on the Gentiles signified their acceptance as God\'s people (<a onClick="return mV(\'Act\',15,17);">Ac 15:17</a> (quoted from <a onClick="return mV(\'Amo\',9,12);">Am 9:12</a>); compare <a onClick="return mV(\'Rom\',1,5);">Ro 1:5</a>); to "hold fast his name" is to be true to Him as made known (<a onClick="return mV(\'Rev\',2,13);">Re 2:13</a>; <a onClick="return mV(\'Rev\',3,8);">3:8</a>); to be "gathered together in his name," to "do all<6C>things in his name," is as "acknowledging him" (<a onClick="return mV(\'Mat\',18,20);">Mt 18:20</a>; <a onClick="return mV(\'Col\',3,17);">Col 3:17</a>); "to baptize in" or "into the name" of Jesus Christ (<a onClick="return mV(\'Act\',2,38);">Ac 2:38</a>; <a onClick="return mV(\'Act\',22,16);">22:16</a>, "calling on his name," contrasted with baptizing into one\'s own name in <a onClick="return mV(\'1Cr\',13,\'1-\');">1Co 13</a>, eis) is "to call over them his name" (in the rite), as claiming them for Christ and as their acknowledgment of Him or of faith in Him<69>becoming His disciples; similarly, to baptize "into (eis) the name of the Father, and of the Son, and of the Holy Spirit," represents "dedication to" God as He has been revealed in Christ.<P>"In the name of" means "as representing" (or as being), e.g. "in the name of a prophet," of "a righteous man," or of "a disciple" (<a onClick="return mV(\'Mat\',10,41,42);">Mt 10:41,42</a>); to receive a little child "in Christ\'s name," i.e. as belonging to Him, is to receive Himself (<a onClick="return mV(\'Mat\',18,5);">Mt 18:5</a>; <a onClick="return mV(\'Mar\',9,37);">Mr 9:37</a>; <a onClick="return mV(\'Mar\',9,41);">9:41</a> to disciples, the Revised Version (British and American) "because ye are Christ\'s," margin "Greek: in name that ye are (Christ\'s)"; <a onClick="return mV(\'Luk\',9,48);">Lu 9:48</a>; compare <a onClick="return mV(\'Mat\',18,20);">Mt 18:20</a>; <a onClick="return mV(\'Mar\',13,6);">Mr 13:6</a>, "Many shall come in my name"; <a onClick="return mV(\'Luk\',21,8);">Lu 21:8</a>).<P>2. In Relation to Prayer:<P>The significance of the name of Jesus in relation to prayer deserves special notice. To pray in the name of Jesus, to ask anything in His name, according to His promises, "Whatsoever ye shall ask in my name, that will I do" (<a onClick="return mV(\'Jhn\',14,13);">Joh 14:13</a>; compare <a onClick="return mV(\'Jhn\',14,14);">Joh 14:14</a>; <a onClick="return mV(\'Jhn\',15,16);">15:16</a>; <a onClick="return mV(\'Jhn\',16,23);">16:23</a>); "Hitherto have ye asked nothing in my name: ask...that your joy may be made full" (<a onClick="return mV(\'Jhn\',16,24);">Joh 16:24</a>), is not merely to add to our prayers (as is so often unthinkingly done): "we ask all in the name of Jesus," or "through Jesus Christ our Lord," etc., but to pray or ask as His representatives on earth, in His mission and stead, in His spirit and with His aim; it implies union with Christ and abiding in Him, He in us and we in Him. The meaning of the phrase is, "as being one with me even as I am revealed to you." Its two correlatives are "in me" (<a onClick="return mV(\'Jhn\',6,56);">Joh 6:56</a>; <a onClick="return mV(\'Jhn\',14,20);">14:20</a>; <a onClick="return mV(\'Jhn\',15,4);">15:4</a>ff; <a onClick="return mV(\'Jhn\',16,33);">16:33</a>; compare <a onClick="return mV(\'1Jo\',5,20);">1Joh 5:20</a>), and the Pauline "in Christ" (Westcott, The Gospel according to John).``185';
isbe[6266]='Names of God``<a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>`1';
isbe[6267]='Names, Proper`<b>I. THE FORM OF HEBREW NAMES</b><P class="in15">1. Various Types<P class="in15">2. Vocalization<P class="in15">3. Transposition of Parts<P class="in15">4. Methods of Abbreviation<P><b>II. THE RANGE OF PROPER NAMES</b><P class="in15">1. Personal Names<P class="in30">(1) Not Exclusively Descriptive<P class="in30">(2) Drawn from a Wide Field<P class="in30">(3) Influences Leading to Choice<P class="in30">(4) Popularity of Names: Hard to Determine<P class="in15">2. Geographical Names<P><b>III. CHARACTERISTICS OF BIBLICAL REFERENCES</b><P class="in15">1. Derivation of Names Manifest<P class="in15">2. The Narrator\'s Only Concern<P class="in15">3. Allusions Linked with Names<hr /><P>I. The Form of Hebrew Names.<P>1. Various Types:<P>The Hebrew proper name consists of a single word, a phrase, or a sentence.<P>(1) Where the name is a single word, other than a verb, it may be<P>(a) a common noun, concrete, as Barak, "lightning," Tola, "crimson worm," Elon, "oak," Achsah, "anklet," Deborah, "bee" or abstract, as Uzzah, "strength," Manoah, "rest," Hannah, "grace"; or either abstract or concrete, as Zebul, "habitation";<P>(b) a participle, as Saul, "asked," Zeruiah, "cleft";<P>(c) an adjective, as Ikkesh, "perverse," Maharai, "impetuous," Shimei, "famous"; or<P>(d) a word that may be either an adjective or an abstract noun according to circumstances. Such are formations after the norm of qattul, as shammua\', which are generally adjectives; and formations by means of the ending -am or -on, as Adullam, Zalmon, Gideon, or, with the rejection of the final -n, Shilo(h) and Solomo(n).<P>(2) The name may be a phrase, consisting of<P>(a) two nouns, as Penuel, "face of God," Samuel, "name of God," Ish-bosheth, "man of shame"; or<P>(b) an adjective and a noun, as Jedidiah, "beloved of Yahweh"; or<P>(c) a preposition and one or more nouns, as Besodeiah, "in the intimacy of Yahweh" (<a onClick="return mV(\'Neh\',3,6);">Ne 3:6</a>).<P>When the name is a sentence, the predicate may be<P>(a) a noun, the copula being implied, as Abijah, "Yah is a father," Eliab, "God is a father," Elimelech, "God is king"; or<P>(b) an adjective, as Tobijah, "Yah is good" (<a onClick="return mV(\'Zec\',6,10);">Zec 6:10</a>); or<P>(c) a participle, as Obed-edom, "Edom is serving"; or<P>(d) a finite verb. This last type exhibits five or six varieties: the subject stands before a perfect, as Jonathan, "Yahweh hath given," Jehoshaphat, "Yahweh hath judged," Eleazar, "God hath helped," Elkanah, "God hath formed"; or before an imperfect, as Eliahba, "God hideth Himself"; or the subject comes after a perfect, as Benaiah, "Yahweh hath built," Shephatiah, "Yahweh hath judged," Asahel, "God hath made; or after an imperfect, as Jezreel, "God doth sow." Very often the subject is the pronoun included or implied in the verbal form, as Nathan, "he hath given," Hillel, "he hath praised," Jair, "he enlighteneth," Jephthah, "he openeth." Occasionally the predicate contains an object of the verb, as Shealtiel, "I have asked God" (<a onClick="return mV(\'Ezr\',3,2);">Ezr 3:2</a>), or a prepositional phrase, as Hephzibah, "my delight is in her" (<a onClick="return mV(\'2Ki\',21,1);">2Ki 21:1</a>). The sentence-name is usually a declaration, but it may be an exhortation or a prayer, as Jerub-baal, "let Baal strive," and Hoshea, "save!" (<a onClick="return mV(\'Num\',13,16);">Nu 13:16</a>), or it may be a question, as Micaiah, "who is like Yahweh?" All of the foregoing illustrations have been taken from the Books of Judges and Samuel, unless otherwise noted.<P>2. Vocalization:<P>The proper name is treated as one word, whether on analysis it consists of a single word, a phrase, or a sentence; and as such it is subject to the laws of accent and quantity which govern the Hebrew word.<P>(1) A common noun used as a name undergoes the variations of pronunciation due to the custom of lengthening a short vowel in pause and to the laws which control the aspiration of certain labials, linguals, and palatals. Thus, the name Perez, "breach," which appears also as Pharez in the King James Version of the Old Testament, occurs in the Hebrew text in the four forms perets, parets, pherets and pharets (<a onClick="return mV(\'Rth\',4,18);">Ru 4:18</a>; <a onClick="return mV(\'Neh\',11,4,6);">Ne 11:4,6</a>).<P>(2) In a name consisting of a phrase the normal advance of the accent as usual causes the loss of a pretonic vowel, as is indicated by the suspended letter in Jedidiah, "beloved of Yahweh"; requires a short vowel in a closed unaccented syllable, as in Mahalal\'el, "praise of God"; allows contraction, as in Beth-el, "house of God"; and occasions the return of a segholate noun to its primitive form, as in Abdiel, "servant of God," where the vowel i is an archaism which has lingered in compound names, but has generally disappeared elsewhere in speech.<P>(3) Names which consist of a sentence are also accented as one word, and the pronunciation is modified accordingly. The synonyms Eliam and Ammiel, "God is a kinsman," not only exhibit the common archaism in the retention of the vowel i, but the name Eliam also shows the characteristic lengthening of the vowel in the final accented syllable, so common in nouns. The four forms Eliphelet, Eliphalet, Elpelet and Elpalet, meaning "God is deliverance," represent the variations of the Hebrew due to the causes already mentioned (<a onClick="return mV(\'1Ch\',3,8);">1Ch 3:8</a>; <a onClick="return mV(\'1Ch\',14,5,7);">14:5,7</a>; see the King James Version and the Revised Version (British and American)). The requirements regarding the ellsion and the quantity and quality of vowels, on the shifting of the accent, are also regularly met by the various types of sentence-names in which the predicate is a verb Thus, the personal names \'elishama\' and \'elnathan (subject followed by verb in the perfect); \'elyaqim, \'elyahba\', and yehoyakhin (subject and imperfect); gedhalyah, yekholyahu, barakh\'el, in which the first vowel is protected by the implied reduplication of the Piel species, benayah, \'asah\'el, and \'asah-\'el, \'asi\'el, chazah\'el and chaza\'-el and pedhah\'el (perfect and subject); yigdalyahu, yibhneyah, ya\'asi\'el, yachdi\'el, yehallel\'el, yesimi\'el (imperfect and subject); yerubba\'al and yashobh\'am (jussive and subject; u in sharpened, and o in closed, syllable; in Jashobeam the first long vowel is retained by a secondary accent, marked by metheg); nathan and yiphtach, i.e. Jephthah. Ibneiah shows the customary apocopation of the imperfect of Lamedh-he verbs; and the names Benaiah to Pedahel show the methods of combining the perfect of such verbs with a following element. The short vowel of the final closed syllable of the imperfect is elided, if the final consonant is permitted to begin the syllable of the next element of the name, as in Jezreel, Jekabzeel, Jerahmeel, Ezekiel, Jehizkiah (see the Hebrew form of these names); but it is not elided in Ishmael, although the consonant is attached to the following syllable; and elision is avoided, as in Jiphthah-el, by keeping the ultimate and penultimate syllables distinct. Jehucal, a Hophal imperfect, is peculiar in not lengthening the vowel in the accented final syllable, when the verb is used as a personal name.<P>3. Transposition of Parts:<P>When the name was a sentence in Hebrew, its constituent parts could be transposed without changing the meaning. Thus the father of Bathsheba was called Ammiel, "a kinsman is God," and Eliam, "God is a kinsman" (<a onClick="return mV(\'2Sa\',11,3);">2Sa 11:3</a>; <a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>); and similarly, in letters written from Palestine to the king of Egypt in the 14th century BC, Ilimilki is also called Milkili, the name in either form signifying "God is king." Ahaziah, king of Judah, is called Jehoahaz (compare <a onClick="return mV(\'2Ch\',21,17);">2Ch 21:17</a> with <a onClick="return mV(\'2Ch\',22,1);">22:1</a>), a legitimate transposition of the verb and subject, and meaning in each case, "Yahweh hath laid hold."<P>Not only did transposition take place, but the substitution of a cognate root and even the use of a different part of the verb also occurred. Thus King Jehoiachin (<a onClick="return mV(\'2Ki\',24,6);">2Ki 24:6</a>; <a onClick="return mV(\'Jer\',52,31);">Jer 52:31</a>) was known also as Jeconiah (<a onClick="return mV(\'Jer\',24,1);">Jer 24:1</a>; <a onClick="return mV(\'Jer\',28,4);">28:4</a>) and Coniah (<a onClick="return mV(\'Jer\',22,24,28);">Jer 22:24,28</a>; <a onClick="return mV(\'Jer\',37,1);">37:1</a>). The two names Jehoiachin and Jeconiah have exactly the same meaning, "Yahweh doth establish"; and Coniah is a synonym, "the establishing of Yahweh." The Divine name which begins Jehoiachin is transferred to the end in Jeconiah and Coniah; and the Hiphil imperfect of the verb kun, which is seen in Jehoiachin, has been replaced by the Qal imperfect of the verb kanan in Jeconiah, and by the construct infinitive of the same species in Coniah. Parallel cases occur in Assyrian and Babylonian literature, among which the two forms of the king\'s name, Zamama-shum-iddina and Zamama-nadin-shum, exhibit both the transposition of constituent parts and an interchange of preterite and participle.<P>4. Methods of Abbreviation:<P>Twin forms like Abiner and Abner, Abishalom and Absalom, Elizaphan and Elzaphan, are not the full name and its abbreviation by syncopation, but are merely two variant, equally legitimate, modes of combining the constituent parts. The common methods of shortening were:<P>(1) contraction by the rejection of a weak consonant or the apocopation of a final unaccented vowel, notably illustrated by the divine name (c)yeho- at the beginning and -yahu at the end of proper names: hence, Jehoash became Joash (<a onClick="return mV(\'2Ki\',12,1,19);">2Ki 12:1,19</a>), and Amaziahu became Amaziah (<a onClick="return mV(\'2Ki\',14,1,8);">2Ki 14:1,8 Hebrew text, and 8</a>);<P>(2) abbreviation of composite geographical names by the omission of the generic noun or its equivalent: Jerusalem, which to the Hebrews meant "foundation of peace," was shortened to Salem, "peace" (<a onClick="return mV(\'Psa\',76,2);">Ps 76:2</a>); Kiriath-baal, "city of Baal" (<a onClick="return mV(\'Jos\',15,60);">Jos 15:60</a>), to Baal or Baalah (<a onClick="return mV(\'Jos\',15,9,10);">Jos 15:9,10</a>; compare <a onClick="return mV(\'2Sa\',6,2);">2Sa 6:2</a>); Beeshterah, "house or temple of Astarte," to Ashtaroth; Beth-lebaoth, "house of lionesses," to Lebaoth; Beth-azmaveth to Azmaveth; Beth-rehob to Rehob; Beth-bamoth to Bamoth (M S, l. 27, with <a onClick="return mV(\'Num\',21,19);">Nu 21:19</a>); Beth-baal-meon to Baal-meon (<a onClick="return mV(\'Num\',32,38);">Nu 32:38</a>; <a onClick="return mV(\'Jos\',13,17);">Jos 13:17</a>); the same custom existed among the Moabites who spoke of this town indifferently as Beth-baal-meon and Baal-meon (M S, ll.9, 30);<P>(3) abbreviation by the omission of the divine name: thus the name of the idolater Micaiah, which means, "who is like Yahweh?" (<a onClick="return mV(\'Jdg\',17,1,4);">Jud 17:1,4</a> (Hebrew)), was shortened to Micah, "who is like?" (<a onClick="return mV(\'Jdg\',17,5,8);">Jud 17:5,8</a>); and similarly in the case of three other men, namely the prophet (Micaiah, <a onClick="return mV(\'Jer\',26,18);">Jer 26:18</a> the English Revised Version, and Micah, <a onClick="return mV(\'Mic\',1,1);">Mic 1:1</a>), the Levite musician (<a onClick="return mV(\'Neh\',12,35);">Ne 12:35</a> with <a onClick="return mV(\'Neh\',11,17,22);">Ne 11:17,22</a>), and the father of Abdon (<a onClick="return mV(\'2Ki\',22,12);">2Ki 22:12</a> with <a onClick="return mV(\'2Ch\',34,20);">2Ch 34:20</a>).<P>The king of Judah, Yauhazi, as he was known to the Assyrians, i.e. Jehoahaz, "Yahweh hath laid hold," is called simply Ahaz, "he hath laid hold," in the Hebrew records. The town of Jabneel, "God doth cause to be built," was shortened to Jabneh, "he doth cause to be built" (<a onClick="return mV(\'Jos\',15,11);">Jos 15:11</a>; <a onClick="return mV(\'2Ch\',26,6);">2Ch 26:6</a>; compare 1Ma 4:15); Paltiel, "deliverance of God," was curtailed to Palti, "deliverance" (<a onClick="return mV(\'1Sa\',25,44);">1Sa 25:44</a>; <a onClick="return mV(\'2Sa\',3,15);">2Sa 3:15</a>); Abijah, "Yahweh is father," to Abi (<a onClick="return mV(\'2Ch\',29,1);">2Ch 29:1</a> with <a onClick="return mV(\'2Ki\',18,2);">2Ki 18:2</a>); and Bamoth-baal, "high places of Baal," to Bamoth (<a onClick="return mV(\'Jos\',13,17);">Jos 13:17</a> with <a onClick="return mV(\'Num\',21,19);">Nu 21:19</a>). Abdi, Othni, Uzzi, and not a few other similar names, probably represent curtailment of this sort. The omission of the Divine title has parallels in Assyrian and Babylonian literature: thus Nabu-nadin-ziri and Nabu-shum-ukin were called Nadinu and Shum-ukin respectively (Dynastic Tablet <span class="noTag">number 2</span>, col. iv, 4, 5, with Babylonian Chron., col. i, 13, 16).<P>(4) Abbreviation by the elision of the initial consonant, yet so that the remainder is a synonymous name of complete grammatical form. The name of King Hezekiah was written by the Hebrews both yechizchiyah, "Yahweh doth strengthen," and chizchiyah, "Yahweh is strength." The two forms interchange many times in <a onClick="return mV(\'2Ch\',29,\'1-\');">2Ch 29</a>, <a onClick="return mV(\'2Ch\',30,\'1-\');">30</a>, <a onClick="return mV(\'2Ch\',31,\'1-\');">31</a>, <a onClick="return mV(\'2Ch\',32,\'1-\');">32</a>, <a onClick="return mV(\'2Ch\',33,\'1-\');">33</a>. Similarly, Jeconiah was shortened to Coniah, as has already been noticed; the name of the town Jekabzeel, "God bringeth together," to Kabzeel, "God\'s bringing together" (<a onClick="return mV(\'Neh\',11,25);">Ne 11:25</a> with <a onClick="return mV(\'Jos\',15,21);">Jos 15:21</a>; <a onClick="return mV(\'2Sa\',23,20);">2Sa 23:20</a>); Meshelemiah, "Yahweh is recompensing," to Shelemiah, "Yahweh\'s recompensing" (<a onClick="return mV(\'1Ch\',26,1,2);">1Ch 26:1,2</a> with <a onClick="return mV(\'1Ch\',26,14);">1Ch 26:14</a>); Meshullam, "recompensed," to Shallum, "recompensed" (<a onClick="return mV(\'1Ch\',9,11);">1Ch 9:11</a>; <a onClick="return mV(\'Neh\',11,11);">Ne 11:11</a> with <a onClick="return mV(\'1Ch\',6,12);">1Ch 6:12</a>; <a onClick="return mV(\'Ezr\',7,2);">Ezr 7:2</a>).<P>II. The Range of Proper Names.<P>1. Personal Names:<P>(1) Not Exclusively Descriptive.<P>Simonis in his Onomasticum, published in 1741, and Gesenius in his Thesaurus, issued during the years from 1835 to 1853, endeavored to interpret the proper names as though they were ordinarily intended to characterize the person who bore them. Embarrassed by theory, Gesenius translated Malchiel by "rex Dei, h. e. a Deo constitutus"; and Simonis translated Malchi-shua by "regis auxilium, i.e. auxilium s. salus regi patri praestita"; Ammizabad was rendered by Gesenius "famulus largitoris, h.e. Jehovae," and by Simonis "populum (i.e. copiosissimam liberorum turbam) donavit"; Gesenius translated Gedaliah "quem Jehova educavit vel roboravit," Zerahiah "cui Jehova ortum dedit," Jehozadak "quem Jehova justum fecit," and Joel "cui Jehova est deus, i.e. cultor Jehovae"; but Simonis rendered Joel by "Jehoua (eat) Deus...vel (cui) Jehoua Deus (eat)." Now Malchiel means "God is king," Malchi-shua "the king, i.e. God, is salvation" (compare Joshua), Ammizabad "the Kinsman hath endowed," Gedaliah "Yah is great," Zerahiah "Yahweh hath risen in splendor," Jehozadak "Yahweh is righteous," and Joel, if a compound name, "Yah is God." A moment\'s reflection makes clear that these names do not describe the persons who bear them, but in every case speak of God. They emphasize the important facts that personal names might be, and often were, memorial and doctrinal, and that personal names were a part of the ordinary speech of the people, full of meaning and intelligible to all, subject to the phonetic laws of the Hebrews, and obedient to the rules of grammar.<P>(2) Drawn from a Wide Field.<P>Parents named their children, and contemporaries dubbed people, from physical and spiritual traits, whether a beauty or a blemish; thus Hophni, "pertaining to the fist," Japhia, "gleaming," Ikkesh, "perverse," Ira, "watchful," Gareb, "rough-skinned," and Hiddai, "joyful." Children were called by the names of natural objects, as Peninnah, "coral," Rimmon, "pomegranate," Tamar, "palm tree," Nahash, "serpent," Eglah, "heifer," Aiah, "bird of prey," and Laish, "lion"; or after kinsfolk or remoter members of the clan, as Absalom\'s daughter Tamar bore the name of her father\'s beautiful sister, and as the priest Phinehas took his strange name from the noted Phinehas, who belonged to the same father\'s house in earlier days. Or the name given to the child furnished a memorial of events in the national history, like Ichabod, "the glory is not" (<a onClick="return mV(\'1Sa\',4,21);">1Sa 4:21</a>), and probably Obed-edom, "Edom is serving" (compare <a onClick="return mV(\'1Sa\',14,47);">1Sa 14:47</a>; <a onClick="return mV(\'1Sa\',21,7);">21:7</a>); or it told of circumstances attending the child\'s birth, as Saul, "asked," and Elishama, "God hath heard"; or it embodied an article of the parent\'s creed, as Joab and Abijah, "Yah is a father," Joel, "Yah is God"; or it expressed a hope concerning the child or bore witness to a prophecy, as Jedidiah, "beloved of Yahweh," and Solomon, "peaceable" (<a onClick="return mV(\'2Sa\',12,25);">2Sa 12:25</a>; <a onClick="return mV(\'1Ch\',22,9);">1Ch 22:9</a>). Sometimes the name of the tribe or race to which a man belonged became his popular designation, as Cushi, "Cushite." All of these examples have been cited from the records of one period of Israel\'s history, the times of Samuel and David.<P>(3) Influences Leading to Choice.<P>The people in general gathered names for their children freely from all parts of this wide field, but in certain circles influences were at work which tended to restrict the choice to a smaller area. These influences were religious:<P>(a) In homes of piety conscious nearness to God on the part of the parents naturally prompted them to bestow religious names upon their children. The name may be without distinct religious mark in its form and meaning, as Ephraim, "double fruitfulness," Manasseh, "making to forget," and yet have been given in acknowledgment of God\'s grace and be a constant reminder of His goodness (<a onClick="return mV(\'Gen\',41,51,52);">Ge 41:51,52</a>); or the name may be religious in form, as Shemaiah, "Yah hath heard," and publicly testify to the parents\' gratitude to God.<P>(b) The covenant relation, which Yahweh entered into with Israel, made the name Yahweh, and that aspect of God\'s character which is denoted by this name, peculiarly precious to the people of God, and thenceforth the word Yahweh became a favorite element in the personal names of the Israelites, though not, of course, to the exclusion of the great name El, "God."<P>(c) Among the kings in the line of David, the consciousness of their formal adoption by Yahweh to be His vicegerents on the throne of Israel (<a onClick="return mV(\'2Sa\',7,\'1-\');">2Sa 7</a>; <a onClick="return mV(\'Psa\',2,\'1-\');">Ps 2</a>) found expression in the royal names. Yahweh, the God of Israel, was acknowledged in the personal name Abijah, borne by the son and successor of Rehoboam. But his was an isolated case, unless the name Asa is an abbreviated form. But with Jehoshaphat, Abijah\'s grandson, early in the 9th century, the custom became established. Henceforth it was conventional for the king of Judah to have for his name a sentence with Yahweh as its subject. The only exceptions among the 16 successors of Asa on the throne were Manasseh and his son Amon, both of whom were notoriously apostate from Yahweh. The full name of Ahaz was Jehoahaz. Josiah\'s son Shallum as king was known as Jehoahaz; and his brother Eliakim, when placed on the throne by Pharaoh-necoh, was given the name Jehoiakim.<P>(d) Akin to the influence exerted by the relation of the kings to the God of Israel, and manifesting almost equal power contemporaneously with it, was the influence of official connection with the sanctuary, either as priests or as subordinate ministers, and it frequently led to the choice of an ecclesiastical name containing the word God or Yahweh. During the five centuries and a half, beginning near the close of Solomon\'s reign and extending to the end of Nehemiah\'s administration, 22 high priests held office, so far as their names have been preserved in the records. Of these pontiffs 17 bear names which are sentences with Yahweh as subject, and another is a sentence with El as subject. The materials for investigation along this line are not complete, as they are in the case of the kings, and ratios derived from them are apt to be erroneous; but evidently the priests of Yahweh\'s temple at Jerusalem not only recognized the appropriateness for themselves and their families of names possessing a general religious character, but came to favor such as expressly mentioned God, especially those which mentioned God by His name of Yahweh.<P>(4) Popularity of Names: Hard to Determine.<P>Until abundant data come to light for all periods of the history, it is precarious to attempt to determine the relative popularity of the various kinds and types of names in any one generation, or to compare period with period with respect to the use or neglect of a particular class of names. For, first, in no period are the names which have been transmitted by the Hebrew records many as compared with the thousands in use at the time; and, secondly, the records deal with the historical event which was conspicuous at the moment, and rarely mention persons other than the actors in this event.<P>At one time men and women from the middle class of society are asserting themselves in the national life, and the personal names current in the families of farmers, shopkeepers and soldiers obtain place in the annals; at another time, when the activities of the court are of paramount importance, it is mainly names that were current in official circles which are chronicled; at yet another period, when matters of the national worship engaged the attention of the state, ecclesiastics and laymen from pious families, whose names were quite likely to have a religious meaning, receive mention. Very few names outside of the particular circle concerned are preserved in the records. It is unwarranted, therefore, to draw inferences regarding the relative use of particular names, secular names, for instance, at different periods of the history of Israel, by comparing the number of these names found in a record of political uprisings in the army with the number of similar names in the narrative of an episode which occurred at a later date and in which only priests took part. It is comparing things that differ. It is comparing the number of certain names current in military circles with the number of the same names among ecclesiastics, in order to learn whether these names were more common among the people as a whole in the one period than in the other.<P>2. Geographical Names:<P>The brine of its waters led the ancient Hebrews to call the Dead Sea the Salt Sea. Bethesda, "house of mercy," received its name from the belief in the healing virtue of its waters; Lebanon, "white," from the snows that cover its crest; Sidon on the Mediterranean Sea and Bethsaida on the Sea of Galilee, from their fisheries; Tyre, from the great rock in the sea on which it was built; the valley of Elah, from the terebinth tree; Luz, from the almond tree; Shittim, from the acacia groves on the eastern terrace of the Jordan valley; and Jericho, from the fragrance of its palms and balsams. The "crags of the wild goats" and En-gedi, "kid spring" (<a onClick="return mV(\'1Sa\',24,1,2);">1Sa 24:1,2</a>), were in a desolate, rocky region where the wild goats had their home; Aijalon signifies "place of harts," and Etam denotes a "place of beasts and birds of prey." The hopes of a people and pride in their town were expressed in names like Joppa, "beauty," Tirzah, "pleasantness," Janoah, "rest," Shiloh, "tranquillity," and Salem, "peace." The resemblance of the Sea of Galilee in shape to a harp secured for it its ancient name of Chinnereth. Poetic imagination saw in majestic Mt. Hermon likeness to a soldier\'s breastplate, and forthwith the mountain was called Serion and Senir. The sanctuary of a deity might give name to a town, hence, Beth-dagon, Beth-anath, and Ashtaroth. Sometimes the name of a place commemorated a victory, as rock Oreb, rock Zeeb, and Eben-ezer (<a onClick="return mV(\'Jdg\',7,25);">Jud 7:25</a>; <a onClick="return mV(\'1Sa\',7,12);">1Sa 7:12</a>); or enshrined a religious transaction or experience, Beth-el and Beracah (<a onClick="return mV(\'Gen\',28,\'17-19\');">Ge 28:17-19</a>; <a onClick="return mV(\'2Ch\',20,26);">2Ch 20:26</a>); or told of a migration, as when colonists gave the name of their native town to their new settlement (<a onClick="return mV(\'Jdg\',1,\'-23-26\');">Jud 1:23-26</a>). Often the name of the founder or other famous inhabitant became attached to a town, and that for various reasons. It was often necessary to distinguish places of the same name from each other by this method; thus certain of the towns called Gibeah became Gibeath-saul and Gibeath-phinehas. The Jebusite stronghold captured by David was named by him the city of David, and was known by this name, as a quarter of Jerusalem, for many generations (<a onClick="return mV(\'2Sa\',5,9);">2Sa 5:9</a>; <a onClick="return mV(\'2Ki\',16,20);">2Ki 16:20</a>). The practice was common among the Semitic contemporaries of Israel, as is illustrated by Dur-sharruken, "Sargonsburg," and Kar-shalmanasharidu, "Shalmaneser\'s fortress." A town might also be named after the tribe which inhabited it or after the ancestor of the tribe, as Dan (<a onClick="return mV(\'Jdg\',18,29);">Jud 18:29</a>), and possibly under not a few geographical designations a tribal name is hidden, even when the fact has escaped record and is not revealed by the form of the name. In an inquiry after the origin of a geographical designation the first consideration is due to the causes known to be ordinarily at work in giving rise to names of the same aspect as the one under scrutiny; and only when they fail to yield a suitable explanation are less obvious causes worthy of serious attention.<P>III. Characteristics of Biblical References.<P>1. Derivation of Names Manifest:<P>As a rule, Semitic words clearly reveal their origin and structure. The Semite might, indeed, err with respect to the particular meaning intended, where a word was current in several significations. Thus, the vale of bakha\', mentioned in <a onClick="return mV(\'Psa\',84,6);">Ps 84:7 (Eng. 6)</a>, is open to two interpretations: namely, "valley of Baca," so called from the balsam trees in it, and "valley of weeping," as the versions render the unusual form, regarding it as equivalent to a similar word meaning "weeping." The plural bekha\'im, "mulberry or balsam trees" (<a onClick="return mV(\'2Sa\',5,23,24);">2Sa 5:23,24</a>), was understood by Josephus to denote a grove known by the name Weepers (Ant., VII, iv, 1; compare Septuagint). In those rare cases where several derivations were possible, the Israelite may not always have known which thought was intended to be embodied in the name which he heard. But he discerned the alternative possibilities; and a parent, in bestowing a name ambiguous in its derivation, might be deliberately taking advantage of its power to be the vehicle for the suggestion and expression of two thoughts (<a onClick="return mV(\'Gen\',30,23,24);">Ge 30:23,24</a>; Joseph being derivable from both yacaph and \'acaph).<P>2. The Narrator\'s Only Concern:<P>That the object of the Biblical writer was not to make known the derivation of the proper names is clear from cases like Esek, Rehoboth and Ishmael (<a onClick="return mV(\'Gen\',16,11);">Ge 16:11</a>; <a onClick="return mV(\'Gen\',26,20,22);">26:20,22</a>): Isaac called the name of the well, Contention, because the herdsmen of Gerar "contended" with him; another well he called Broad Places (roomy places), because Yahweh had "made room" for him; and Hagar was directed to name the son that she was about to bear "God doth hear," because Yahweh had "heard" her affliction. The narrator\'s purpose was not to declare that the Hebrew word for contention, \'eceq, is derived from the Hebrew verb for "contend," \'acaq, and that the name "God doth hear," yishma\'\'el, signifies God doth hear, yishma\' \'el. These derivations and meanings were plain. The purpose was to state the circumstances which led to the choice of the name. There are instances also where no part of the name reappears in the words that state the reason for the use of the name. For example, the name Maher-shalal-hash-baz is not explained by citing the words which compose it. One noun of the composite name appears, indeed, in the exposition of the meaning, but accidentally as it were, and without prominence or significance of position (<a onClick="return mV(\'Isa\',8,3,4);">Isa 8:3,4</a>). Samuel is a notable example of this method. Hannah called his name Samuel, saying, \'Because of Yahweh, I asked him\' (<a onClick="return mV(\'1Sa\',1,20);">1Sa 1:20</a>). Simonis, Ewald and Nestle derive the name from shemua\'\'el, "heard of God." This etymology would fully satisfy the reason given for the mother\'s choice of the name; but the suggested derivation is far-fetched, for it is not customary for a Hebrew word to lose the strong guttural \'ayin (\'). The guttural was not lost, but was distinctly heard, in Ishmael, where there is the same concurrence of sounds as in shemua\'\'el. Qimchi, on the other hand, suggested that Samuel is a contraction of sha\'ul me\'el, "asked of God"; and Ewald asserts that this origin is theory of the narrator (Lehrbuch der hebraischen Sprache, 275, note 3). This is incredible. Such a contraction is "alien to the genius of the Hebrew language<67> (Driver, Text of Samuel, 13), and the absence of the two Hebrew consonants \'aleph (\') and lamedh (l) before the letter "m" in the midst of the name Samuel would of itself prevent the Semite from imagining such an etymology. The derivation and meaning of Samuel were not obscure. The type was common, and was especially familiar by reason of the name Peniel, "face of God" (<a onClick="return mV(\'Gen\',32,30);">Ge 32:30</a>f). Samuel means "name of God" (Gesenius). As Jacob, upon his return from Paddan-aram, in fulfillment of his vow erected an altar at Beth-el as a memorial of God\'s bestowal of the promised blessings and named the place thus consecrated "The God of Beth-el" (<a onClick="return mV(\'Gen\',35,1,3,7);">Ge 35:1,3,7</a>), so Hannah having by vow dedicated to Yahweh the son for whose birth she was praying, now that her prayer has been answered and the son given, calls him "The name of God" in commemoration of the Giver. The Biblical narrator states the motive which led the mother to choose the name Samuel for her child. In this explanation no part of the name is used. Moreover, the slight assonance between shemu\'el and she\'iltiw in <a onClick="return mV(\'1Sa\',1,20);">1Sa 1:20</a> was unsought, for these words are separated in the Hebrew text, and the emphasis is placed on the gift\'s being "from Yahweh." The history of the discussion concerning this name shows how far astray criticism has been led by the false theory that the purpose of the narrator was to analyze the name and declare its derivation.<P>Reuben affords evidence to the same effect. The name was known to the early Hebrews in this form exclusively. It is attested by their most ancient literature (<a onClick="return mV(\'Gen\',29,32);">Ge 29:32</a>; <a onClick="return mV(\'Gen\',30,14);">30:14</a>; <a onClick="return mV(\'Jdg\',5,15,16);">Jud 5:15,16</a>), by the entire Old Testament, by the Greek translation (Codex Alexandrinus, Codex Vaticanus, and Lucian), by the Targums, and by the New Testament (<a onClick="return mV(\'Rev\',7,5);">Re 7:5</a>). Yet in the 1st century Josephus, adding a Greek termination, wrote Roubelos; and later the Syriac version gave the name as Rubil, and the Ethiopic version as Robel and Rubel. The late variation is reasonably explained as a softening of the pronunciation, which had come into vogue in certain circles. The liquids, or, to speak particularly regarding Reuben, the liquids n and l, sometimes interchanged, giving rise to two forms for a word in the same language or in kindred languages (Gesenius, Thesaurus, 727; Wright, Comp. Grammar, 67; Zimmern, Vergleichende Grammatik, section 11a). Notwithstanding the evidence furnished by the literature, preference has been given to Reubel as the original form on the ground that "the only plausible explanation of the etymology" given in <a onClick="return mV(\'Gen\',29,32);">Ge 29:32</a> "is that it is based on the form" Re\'ubel equals Re\'u ba\'al (Skinner, Genesis, 386). An exhibition of the etymology was needless, however, and was not the end which the writer had in view. His purpose was to state the occasion for bestowing this particular name upon the child; and in stating it he does full justice to the clear meaning of the good, simple Hebrew of the name Reuben. The name signifies either "vision of a son" or "Behold ye, a son!" In either case the emphatic word is "son." As Hannah, taunted on account of her barrenness, besought God to look on her affliction and give her a man-child (<a onClick="return mV(\'1Sa\',1,11);">1Sa 1:11</a>), so Leah, using the same words, speaking of the same mercy already shown her, and with the same thought in mind, exclaimed: "Yahweh hath looked upon my affliction; for now my husband will love me," and she called the name of her son "Look ye! It\'s a son" (or, "vision of a son "). A male child was to her a proof of God\'s regard for her misery, and a guaranty of the future love of her husband for her. Moreover, the name kept the thought constantly before the mind of her husband. Gesenius remarks that Reuben means "properly, \'See ye, a son!\' but the sacred writer in <a onClick="return mV(\'Gen\',29,32);">Ge 29:32</a> explains it as for ra\'-ah (ra\'uy) be\'onyi, \'provided in my affliction\'" (Lexicon, Thesaurus). This curious specimen of criticism may be regarded as the reductio ad absurdum of the hypothesis that the Hebrew writers intend to give the derivation of the proper names. The result of endeavoring to force the words of the explanation into an intentional etymology compels the assumption that the Hebrew writer misunderstood one of the simplest phrases of his own language and proposed a contraction impossible in itself and utterly foreign to the principles which underlie Hebrew speech.<P>3. Allusions Linked with Names:<P>Allusions to proper names are made for the purpose of stating the reason for the bestowal of the name, of pointing out a coincidence between the name and the character or experience of its bearer, or of attaching a prophecy; and it is common to link the allusion with the name by employing the root that underlies the name, or a cognate root, or some other word that resembles the name in sound:<P>(1) Statement of the reason for the choice of the name: In the case of Simeon, the root of the name is used (<a onClick="return mV(\'Gen\',29,33);">Ge 29:33</a>). Words of this type (with the termination on) are formed from nouns and verbs, and have the force of adjectives, diminutives, or abstract nouns, and are sometimes used as concrete nouns (Stade, Lehrbuch der hebraischen Grammatik, section 296). The Israelite at once recognized the root and formation of the name Simeon, which was a favorite with the Hebrews, and he knew that it could express the abstract idea of hearing. In <a onClick="return mV(\'Gen\',29,33);">Ge 29:33</a> the narrator is not seeking to impart etymological information; but it is clear that he discerned the derivation when he gave the reason for the choice of this particular name for Leah\'s second son: "(Leah) said, Because Yahweh hath heard that I am hated, he hath therefore given me this son also: and she called his name Simeon." The root of the name is used as a verb in the statement of the motive. It was convenient and natural to do so, since the verb shama\' was the proper word to express the idea and was one of the most common words in the language. There would be no reason to suppose that identity with the root of the name was intentional, except that care is taken by the narrator in the case of the other sons of Jacob to maintain a similar correspondence. Accordingly, that form of paronomasia is employed where a word is used that is one with the name in derivation, but differs from the name in form and grammatically is a different part of speech.<P>In the case of Cain a cognate root is used. The name is a segholate noun from the root qun, which means "to form," and then specifically to form at the anvil. Cain may accordingly be an abstract noun and denote formation, or a concrete noun denoting a forged weapon, or the agent in the work, namely a smith. In stating the reason for giving this name to the child, it was not feasible to use the verb qun, because of the technical meaning which had become attached to it. To avoid misunderstanding the cognate verb qanah is employed, which has radically the same significance, but is without the technical implications (<a onClick="return mV(\'Gen\',4,1);">Ge 4:1</a>). The result is that kind of paronomasia which exists between words of similar sound and cognate origin, but difference of meaning.<P>In the case of Noah a root unrelated to the name in origin, but containing a similar sound, is used. The Biblical narrator does not state whether the name Noah is the transliteration of a foreign word or is its translation into Hebrew; he merely declares that as given it expressed the father\'s hope that through this child men were to have relief from the ancient curse upon the ground. If the name is Hebrew, its root may be nuach, "rest." At any rate it promptly suggested to the ear of the Hebrew the idea of rest. But the verb nuach, is used in Hebrew, as is the corresponding verb "rest" in English, to express the two ideas of relief and cessation. Lamech did not mean that his son would cause men to cease from work, but that he would secure for them restful relief from toil due to God\'s curse on account of sin (<a onClick="return mV(\'Gen\',5,29);">Ge 5:29</a>, with a reference to <a onClick="return mV(\'Gen\',3,\'17-19\');">Ge 3:17-19</a>). The writer does not use the ambiguous word. To avoid ambiguity, yet with a view to preserving assonance with Noah, he employs the verb nacham, which has as one of its meanings the sense of comfort and relief.<P>(2) The indication of a coincidence between the character or experience of a person and his name: Naomi, returning to her home bereaved and in poverty, saw the contrast between her present condition and her name; and she played upon her name by using a word of opposite meaning, saying: \'Call me not Pleasant, call me Bitter; for the Almighty hath dealt very bitterly with me\' (<a onClick="return mV(\'Rth\',1,20);">Ru 1:20</a>). In whatever sense Nabal\'s name may have been bestowed upon him originally, at any rate his wife saw the correspondence between his name in its ordinary meaning and his conduct toward David, and she played upon it, saying: \'Fool is his name, and folly is with him\' (<a onClick="return mV(\'1Sa\',25,25);">1Sa 25:25</a>). Likewise the agreement between Jacob\'s character and a meaning that his name has in Hebrew was seen, and called forth the bitter word-play: \'Is he not rightly named "He supplants"? for he hath supplanted me these two times\' (<a onClick="return mV(\'Gen\',27,36);">Ge 27:36</a>). Isaac, so far as the formation is concerned, may be an abstract noun meaning "laughter," or a concrete noun, "laughing one," or a verb in the imperfect, "he laughs" or "one laughs" (compare Stade, Lehrbuch der hebraischen Grammatik, section 259a). Whichever specific meaning may have been in the mind of Abraham when he gave the name to his son, yet by reason of its ever speaking of laughter the name was a constant reminder to the parents of the laughter of unbelief with which they had listened to the promise of his birth (<a onClick="return mV(\'Gen\',17,17);">Ge 17:17</a>; <a onClick="return mV(\'Gen\',18,12);">18:12</a>). But in due time the child of promise has been born. His name, as determined upon, is Isaac. This Sarah knows (<a onClick="return mV(\'Gen\',17,19);">Ge 17:19</a>; <a onClick="return mV(\'Gen\',21,3);">21:3</a>). Accordingly, theme with which she greets his advent is laid in her mouth. She plays (puns) upon the name Isaac, using the root of the word in various forms, first as a noun and then as a verb, and giving to the verb a new subject and to the thought a new turn. Instead of the laughter of unbelief, with which the promise was received, \'God,\' she says, \'hath prepared for me laughter (of joy), everyone that heareth (of the event) will laugh (with joy) for me\' (<a onClick="return mV(\'Gen\',21,6);">Ge 21:6</a>; compare <a onClick="return mV(\'Psa\',126,2);">Ps 126:2</a>).<P>(3) Attachment of a prophecy to a name: Paronomasia in all of its forms is used for this purpose. A meaning of the name, or a sound heard in it, or a contrast suggested by it may be played upon. In these several ways the prophet Micah plays upon successive names in one paragraph (<a onClick="return mV(\'Mic\',1,\'10-15\');">Mic 1:10-15</a>). In answer to Abraham\'s prayer in behalf of Ishmael, a promise is given concerning the lad, which is introduced by a play upon his name: \'As for the boy (named) "God heareth," I have heard thee\' (<a onClick="return mV(\'Gen\',17,18,20);">Ge 17:18,20</a>). To Gad a prophecy is attached in <a onClick="return mV(\'Gen\',49,19);">Ge 49:19</a>. Two cognate roots are employed: gadhadh, which underlies the word rendered troop or marauding band, and gudh, which means "to press." In the use not only of the root of the name Gad, but of a different root also that is similar in sound, it is evident that the purpose is simply to play upon the name. The brief oracle is uttered almost exclusively by means of variations in the vocalization of the two roots, producing one of the most successful word-plays in Hebrew literature.<P>Judah is a noun corresponding to the Hophal imperfect, and means "thing being praised," "object of praise." In bestowing this name upon her child the mother signified that Yahweh was the object of her praise; for she said: "Now will I praise Yahweh" (<a onClick="return mV(\'Gen\',29,35);">Ge 29:35</a>). In <a onClick="return mV(\'Gen\',49,8);">Ge 49:8</a> a prophecy is spoken concerning Judah. The same etymology and meaning are recognized as before, but the application is different. The birth of Judah had made God an object of praise, the great deeds of the tribe of Judah were destined to make that tribe an object of praise. To quote the oracle: \'"Object of praise," thee shall thy brothers praise.\' In this difference of reference and in the repetition of the significant word consists the play upon the name.<P>Da is played upon in much the same way. The name may be a participle, used as a noun, and be rendered "judge"; but it probably belongs to that numerous class in which the names are verbs in the perfect, and signifies, "he hath judged." His adoptive mother had called his name Dan, because God had heard her complaint and decided the cause in her favor (<a onClick="return mV(\'Gen\',30,6);">Ge 30:6</a>). In attaching the prophecy, the name is played upon by changing the subject, and, in order to refer to the future, by substituting the imperfect for the perfect of the verb.: \'"He hath judged" shall judge his people, as one of the tribes of Israel\' (<a onClick="return mV(\'Gen\',49,16);">Ge 49:16</a>).`<a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>; <a href="./study/isbe/search.html?string=NAME">NAME</a>`35';
isbe[6268]='Nanaea`na-ne\'-a (Nanaia; the King James Version Nanea): A female deity worshipped by the Assyrians, Babylonians and Persians and other Asiatic peoples, the Nana or Nanai of the Babylonians, known as "the lady of Babylon." The name means "the undefiled," and probably represented originally the productive powers of Nature (genetrix), and as such was the companion of the sun-god. She was identified with Ishtar in Assyria and Ashtoreth in Phoenicia, by the Greeks as Aphrodite (Clement of Alexandria Protr., 19), but sometimes as Artemis the huntress (Paus. iii.16,8; Plut. Artax. xxvii). Strabo (xv. 733) identifies her with Anaitis (equalsAnahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions, Tanata, Anta (Egyptian). In 2Macc 1:13ff, a fictitious account is given of the death of Antiochus Epiphanes, in a temple of Nanaea in Persia, by the treachery of Nanaea\'s priests. The public treasury was often placed in Nanaea\'s temple; this, Epiphanes was anxious to secure under the pretext of marrying the goddess and receiving the money as dowry. The priests threw down great stones "like thunderbolts" from above, killed the king and his suite and then cut off their heads. But 1Macc 1ff, which is more reliable, gives a different account of the death of Epiphanes after an attempt to rob a rich temple in Elymais. The account of 2Macc 1:13ff must be mere legend, as far as Epiphanes is concerned, but may have been suggested or colored by the story of the death of Antiochus the Great, who met his death while plundering a temple of Belus near Elymais (Strabo xvi.l.18; Diod. Sic. 573; Justin, xxxii.2). The temple of Nanaea referred to in 2Macc 1:13ff may be identified with that of Artemis (Polyb. xxxi.11; Josephus, Ant, XII, ix, 1) or Aphrodite (Appian, Syriac. 66; Rawlinson, Speaker\'s Comm.).``5';
isbe[6269]='Naomi`na\'-o-mi, na-o\'-mi, na-o\'-mi (no\'omi, probably equals "pleasantness"; Septuagint. Codex Vaticanus Noemein; Codex Alexandrinus Noemmei(n)): Wife of Elimelech and mother-in-law of Ruth (<a onClick="return mV(\'Rth\',1,\'2-\');">Ru 1:2-4:17</a>). She went with her husband to the land of Moab, and after his death returned to Bethlehem. When greeted on her return, she told the women of the town to call her, not no\'omi ("pleasantness"), but marah ("bitterness"), "for," she said, "the Almighty hath dealt very bitterly with me." She advised Ruth in her dealings with Boaz, and afterward nursed their child.<P>The name may mean "my joy," "my bliss," but is perhaps better explained according to the traditional interpretation as "the pleasant one."``149';
isbe[6270]='Naphath-Dor`na\'-fath-dor (<a onClick="return mV(\'Jos\',12,23);">Jos 12:23</a> the Revised Version margin).`<a href="./study/isbe/search.html?string=DOR">DOR</a>`1';
isbe[6271]='Naphish`na\'-fish (naphish; Naphes, D, Napheth): A son of Ishmael (<a onClick="return mV(\'Gen\',25,15);">Ge 25:15</a>; <a onClick="return mV(\'1Ch\',1,31);">1Ch 1:31</a>). Naphish, along with other Hagrite clans, was overwhelmingly defeated by the Israelite tribes on the east of the Jordan (<a onClick="return mV(\'1Ch\',5,19);">1Ch 5:19</a>, the King James Version "Nephish"). Their descendants are mentioned among the Nethinim by the name "Nephisim," the King James Version and the Revised Version margin "Nephusim" (<a onClick="return mV(\'Ezr\',2,50);">Ezr 2:50</a>); "Nephushesim," the King James Version and the Revised Version margin "Nephishesim" (<a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a>); "Naphisi" (1Esdras 5:31).``1';
isbe[6272]='Naphisi`naf\'-i-si (Naphisi, Codex Vaticanus Napheisei): The name of one of the families which went up out of captivity with Zerubbabel (1Esdras 5:31) equals "Nephushesim" of <a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a>; "Nephisim" of <a onClick="return mV(\'Ezr\',2,50);">Ezr 2:50</a>.`<a href="./study/isbe/search.html?string=NAPHISH">NAPHISH</a>`1';
isbe[6273]='Naphoth-Dor`na\'-foth-dor (<a onClick="return mV(\'Jos\',11,2);">Jos 11:2</a> the Revised Version margin).`<a href="./study/isbe/search.html?string=DOR">DOR</a>`1';
isbe[6274]='Naphtali`naf\'-ta-li (naphtali; Nephthaleim):<P><b>I. THE PATRIARCH</b><P class="in15">1. Name<P class="in15">2. Circumstances of His Birth<P class="in15">3. Historical and Traditional Details<P><b>II. TRIBE OF NAPHTALI</b><P class="in15">1. Its Relative Position<P class="in15">2. Its Location in Palestine<P class="in15">3. Physical Features<P class="in15">4. Distinction of the Tribe<P class="in15">5. Sites and Inhabitants<P class="in15">6. Labors of Jesus in This District<hr /><P>I. The Patriarch.<P>1. Name:<P>The 5th son of Jacob, and the 2nd born to him by Rachel\'s handmaid, Bilhah. He was full brother of Dan (<a onClick="return mV(\'Gen\',30,7);">Ge 30:7</a>).<P>At his birth Rachel is said to have exclaimed, naphtule \'Elohim niphtalti, "wrestlings of God"<22>i.e. "mighty wrestlings"<22>"have I wrestled."<P>2. Circumstances of His Birth:<P>Her sister\'s fruitfulness was a sore trial to the barren Rachel. By her artifice she had obtained children, the offspring of her maid ranking as her own; and thus her reproach of childlessness was removed. The name Naphtali given to this son was a monument of her victory. She had won the favor and blessing of God as made manifest in the way yearned for by the oriental heart, the birth of sons.<P>3. Historical and Traditional Details:<P>Personal details regarding the patriarch north are entirely wanting in Scripture; and the traditions have not much to say about him. According to Targum Pseudo-Jonathan, he was a swift runner. It also tells us that he was one of the 5 brethren whom Joseph chose to represent the family of Jacob in the presence of Pharaoh. He is said to have been 132 years old at his death (Testament of the Twelve Patriarchs, viii,1,1). When Jacob and his family moved to Egypt, Naphtali had 4 sons (<a onClick="return mV(\'Gen\',46,24);">Ge 46:24</a>). In Egypt, he died and was buried.<P>II. Tribe of Naphtali.<P>1. Its Relative Position:<P>When the first census was taken in the wilderness, the tribe numbered 53,400 fighting men (<a onClick="return mV(\'Num\',1,43);">Nu 1:43</a>; <a onClick="return mV(\'Num\',2,30);">2:30</a>). At the second census, the numbers had shrunk to 45,400 (<a onClick="return mV(\'Num\',26,48);">Nu 26:48</a>); but see <a href="./study/isbe/search.html?string=NUMBERS">NUMBERS</a>. The position of Naphtali in the desert was on the north of the tabernacle with the standard of the camp of Dan, along with the tribe of Asher (<a onClick="return mV(\'Num\',2,25);">Nu 2:25</a>). The standard, according to Jewish tradition, was a serpent, or basilisk, with the legend, "Return of Yahweh to the many thousands of Israel" (Targum Pseudo-Jonathan on <a onClick="return mV(\'Num\',2,25);">Nu 2:25</a>). When the host was on the march, this camp came in the rear (<a onClick="return mV(\'Num\',2,31);">Nu 2:31</a>). The prince of the tribe at Sinai was Ahira ben Enan (<a onClick="return mV(\'Num\',2,29);">Nu 2:29</a>). Among the spies the tribe was represented by Nahbi ben Vophsi (<a onClick="return mV(\'Num\',13,14);">Nu 13:14</a>). Prince Pedahel ben Ammihud was chosen from Naphtali to assist in the division of the land (<a onClick="return mV(\'Num\',34,28);">Nu 34:28</a>). Toward the end of David\'s reign the ruler of the tribe was Jeremoth ben Azriel (<a onClick="return mV(\'1Ch\',27,19);">1Ch 27:19</a>). Hiram the Tyrian artificer is described as "the son of a widow of the tribe of Naphtali" (<a onClick="return mV(\'1Ki\',7,14);">1Ki 7:14</a>). But in <a onClick="return mV(\'2Ch\',2,14);">2Ch 2:14</a> he is called "the son of a woman of the daughters of Dan." <a onClick="return mV(\'Jdg\',5,15);">Jud 5:15</a> does not definitely associate Barak with the tribe of Issachar; his residence was at Kedesh (<a onClick="return mV(\'Jdg\',4,6);">Jud 4:6</a>); it is therefore possible that he belonged to the tribe of Naphtali.<P>2. Its Location in Palestine:<P>In the allocation of the land, the lot of Naphtali was the last but one to be drawn (<a onClick="return mV(\'Jos\',19,\'32-39\');">Jos 19:32-39</a>). The boundaries are stated with great fullness. While it is yet impossible to trace them with certainty, the identification of sites in recent years, for which we are mainly indebted to the late Col. Conder, makes possible an approximation. The territory was bounded on the east by the Sea of Galilee and the upper reaches of the Jordan. Josephus makes it extend to Damascus (Ant., V, i, 22); but there is nothing to support this. The southern boundary probably ran from the point where Wady el-Bireh enters the Jordan, westward along the northern side of the valley to Mt. Tabor. The western border may have gone up by way of Chattin (Ziddim) and Yaquq (Hukkok) to Kerr \'Anan (Hannathon), bending there to the west, including the land of er-Rameh (Ramah) until it reached the territory of Asher. Running northward again until nearly opposite Tyre, it bent eastward, and once more northward to the Litany (Leontes), taking in the larger part of what is called by the Arabs Belad Beshdrah and Belad es-Shukif. Nineteen cities in Naphtali are named in <a onClick="return mV(\'Jos\',19,32);">Jos 19:32</a>ff. Among them was the famous city of refuge, <a href="./study/isbe/search.html?string=KEDESH-NAPHTALI">KEDESH-NAPHTALI</a> (which see), on the heights to the west of the Waters of Merom, where extensive ruins are still to be seen (<a onClick="return mV(\'Jos\',20,7);">20:7</A>). It, along with Hammoth-dor and Kartan, was assigned to the Gershonite Levites (<a onClick="return mV(\'Jos\',19,32);">21:23</a>; <a onClick="return mV(\'1Ch\',6,76);">1Ch 6:76</a>).<P>The land lying around the springs of the Jordan was included in the lot of Naphtali. It is clear that from this part, as well as from the cities named in <a onClick="return mV(\'Jdg\',1,33);">Jud 1:33</a>, Naphtali did not drive out the Canaanites. These the Danites found in possession at the time of their raid. There is no indication that Naphtali resented in any way this incursion of their kindred tribe into their territory (<a onClick="return mV(\'Jdg\',18,\'1-\');">Jud 18</a>).<P>3. Physical Features:<P>The district thus indicated includes much excellent land, both pastoral and arable. There are the broad, rich terraces that rise away to the north and northwest of the Sea of Galilee, with the fertile plain of Gennesaret on the seashore. The mountains immediately north of the sea are rocky and barren; but when this tract is passed, we enter the lofty and spacious lands of upper Galilee, which from time immemorial have been the joy of the peasant farmer. Great breadths there are which in season yield golden harvests. The richly diversified scenery, mountain, hill and valley, is marked by a finer growth of trees than is common in Palestine. The terebinth and pine, the olive, mulberry, apricot, fig, pomegranate, orange, lemon and vine are cultivated to good purpose. Water is comparatively plentiful, supplied by many copious springs. It was one of the districts from which Solomon drew provisions, the officer in charge being the king\'s son-in-law, Ahimaaz (<a onClick="return mV(\'1Ki\',4,15);">1Ki 4:15</a>).<P>4. Distinction of the Tribe:<P>The free life of these spacious uplands, which yielded so liberally to the touch of the hand of industry, developed a robust manhood and a wholesome spirit of independence among its inhabitants. According to Josephus, who knew them well (BJ, III, iii, 2), the country never lacked multitudes of men of courage ready to give a good account of themselves on all occasions of war. Its history, as far as we know it, afforded ample opportunity for the development of warlike qualities. In the struggle with Sisera, Naphtali was found on the high places of the field (<a onClick="return mV(\'Jdg\',5,18);">Jud 5:18</a>). To David\'s forces at Hebron, Naphtali contributed a thousand captains "and with them with shield and spear thirty and seven thousand" (<a onClick="return mV(\'1Ch\',12,34);">1Ch 12:34</a>). Their position exposed them to the first brunt of attack by enemies from the north; and in the wars of the kings they bore an important part (<a onClick="return mV(\'1Ki\',15,20);">1Ki 15:20</a>; <a onClick="return mV(\'2Ki\',12,18);">2Ki 12:18</a>; <a onClick="return mV(\'2Ki\',13,22);">13:22</a>); and they were the first on the west of the Jordan to be carried away captive (<a onClick="return mV(\'2Ki\',15,29);">2Ki 15:29</a>).<P>5. Sites and Inhabitants:<P>The largest town in Mt. Naphtali today (in 1915) is Safed, on the heights due north of the Sea of Galilee, often spoken of as the "city set on a hill." It is built in the form of a horseshoe, open to the north, round the Castle Hill, on which are the ruins of the old fortress of the Templars. This is a position of great strength, which could hardly fail to be occupied in ancient times, although, so far, it cannot be identified with any ancient city. It contains between 20,000 and 30,000 inhabitants. Over against it to the northwest, beyond the deep gorge of Wady Leimun, rises Jebel Jermuk, the highest mountain in Palestine proper (circa 4,000 feet) which may be the scene of the <a href="./study/isbe/search.html?string=TRANSFIGURATION">TRANSFIGURATION</a> (which see). The inhabitants of Safed were massacred by Sultan Bibars in 1266. The city suffered severely from earthquake in 1759; and it shared with Tibefias, also a city of Naphtali., the disaster wrought by the earthquake of 1837. It is one of the holy cities of the Jews.<P>6. Labors of Jesus in This District:<P>In the land of Naphtali Jesus spent a great part of his public life, the land of Gennesaret, Bethsaida, Capernaum and Chorazin all lying within its boundaries (compare <a onClick="return mV(\'Mat\',4,15);">Mt 4:15</a>).`<a href="./study/isbe/search.html?string=GALILEE">GALILEE</a>`54';
isbe[6275]='Naphtali, Mount`(har naphtali; en to orei to Nephthalei): This was the most northerly of the three divisions of the Western Range, which derived their names from those of the tribes holding chief sway over them<65>Mt. Judah, Mt. Ephraim, and, Mt. Naphtali (<a onClick="return mV(\'Jos\',20,7);">Jos 20:7</a> the King James Version, the Revised Version (British and American) replaces Mount" by the hill country of").``1';
isbe[6276]='Naphthar`naf\'-thar (the King James Version): the Revised Version (British and American) "Nephthar."``1';
isbe[6277]='Naphtuhim`naf-tu\'-him (naphtuchim; Septuagint Nephthaleim): A son of Mizraim (<a onClick="return mV(\'Gen\',10,13);">Ge 10:13</a>; <a onClick="return mV(\'1Ch\',1,11);">1Ch 1:11</a>); but, according to most modern authorities, a district or a dependency of Egypt. Among the many efforts at identification the following deserve notice: Naphtuhim equals<p>(1) Nephthys (Nephthus) in the northeast of Egypt;<p>(2) Na-ptah, i.e. the people of Ptah, the dwellers in the neighborhood of Memphis;<p>(3) Nathu (according to Herodotus, Natho), which occurs in Assurbanipal\'s Annals as the name of a part of Lower Egypt;<p>(4) Erman (ZATW, X, 118), by the change of a letter, reads Petemhim, which signifies "The Northland"; <p>(5) Spiegelberg sees in the word an old designation of the Delta, and would therefore render the name, "the people of the Delta" (compare Johns, HDB; Skinner and Holzinger on Genesis).``95';
isbe[6278]='Napkin`nap\'-kin (soudarion; Latin sudarium): In <a onClick="return mV(\'Luk\',19,20);">Lu 19:20</a>, the cloth in which the "unprofitable servant" wrapped the money of his lord; compare <a onClick="return mV(\'Jhn\',11,44);">Joh 11:44</a>; <a onClick="return mV(\'Jhn\',20,7);">20:7</a>.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>; <a href="./study/isbe/search.html?string=HANDKERCHIEF">HANDKERCHIEF</a>`1';
isbe[6279]='Narcissus`nar-sis\'-us (Narkissos): In <a onClick="return mV(\'Rom\',16,11);">Ro 16:11</a> Paul sends greetings to "them of the household of Narcissus, that are in the Lord." "The last words may suggest that, though only the Christians in this household have a greeting sent to them, there were other members of it with whom the church had relations" (Denney).<P>Narcissus is a common name, especially among freedmen and slaves. But, as in the case of Aristobulus, some famous person of this name must be meant. Conybeare and Howson mention two, one the wellknown favorite of Claudius, the other a favorite of Nero. The latter, who was put to death by Galba (Dio Cass. lxiv.3), they think to be the Narcissus meant here (Paul, chapter xix). On the other hand, Bishop Lightfoot (Phil, 175) holds that "the powerful freedman Narcissus, whose wealth was proverbial (Juv. Sat. xiv.329), whose influence with Claudius was unbounded, and who bore a chief part in the intrigues of this reign, alone satisfies this condition." Shortly after the accession of Nero, he had been put to death by Agrippina (Tac. Ann. xiii.1; Dio Cass. lx.34) in 54 AD. As this occurred three or four years before the Epistle to the Romans was written, some think another Narcissus is meant. However, as was usual in such cases, his property would be confiscated, and his slaves, becoming the property of the emperor, would swell "Caesar\'s household" as Narcissiani.``78';
isbe[6280]='Nard`nard.`<a href="./study/isbe/search.html?string=SPIKENARD">SPIKENARD</a>`1';
isbe[6281]='Nasbas`nas\'-bas (Nasbas, Codex Sinaiticus Nabad, read by Fritzsche): A name otherwise unknown. It occurs only in Tobit 11:18, "And Achiacharus, and Nasbas his brother\'s son," came to Tobit\'s wedding. Opinions are divided as to whether he was "brother\'s son" of Tobit or Achiacharus. the King James Version margin gives the suggestion of Junius, "Achiacharus who is also called Nasbas," thus identifying Nasbas with Achiacharus, which might gain support from Tobit 1:22 where Achiacharus is mentioned as "brother\'s son" of Tobit. See <a href="./study/isbe/search.html?string=ACHIACHARUS">ACHIACHARUS</a>; <a href="./study/isbe/search.html?string=AMAN">AMAN</a>. Codex Sinaiticus reads "Achiacharus and Nabad his brother\'s sons," which is corrected by another hand to "brother\'s son" (exadelphos). The Itala gives "Nabal avunculus ("maternal uncle") illius"; the, Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) "Nabath consobrini ("cousins") Tobiae"; Syriac "Laban his sister\'s son." This person is probably identical with the "Aman" of Tobit 14:10 (see variety of readings under <a href="./study/isbe/search.html?string=AMAN">AMAN</a>) and the nephew in Harris\' Story of Achiqar and His Nephew.``5';
isbe[6282]='Nasi`na\'-se (Codex Vaticanus Nasei; Codex Alexandrinus Nasith; the King James Version, Nasith): The head of one of the families which went up with Zerubbabel (1Esdras 5:32) equals "Neziah" of <a onClick="return mV(\'Ezr\',2,54);">Ezr 2:54</a>; <a onClick="return mV(\'Neh\',7,56);">Ne 7:56</a>.``1';
isbe[6283]='Nasor`na\'-sor.`<a href="./study/isbe/search.html?string=HAZOR">HAZOR</a>`1';
isbe[6284]='Nathan (1)`na\'-than (nathan, "gift"; Nathan): A court prophet in David\'s reign and a supporter of Solomon at his accession. There are three main incidents in his career as depicted in the Old Testament.<P>1. Nathan and David\'s Temple-Plans:<P>The two parallel narratives, <a onClick="return mV(\'2Sa\',7,\'1-17\');">2Sa 7:1-17</a> equals <a onClick="return mV(\'1Ch\',17,\'1-15\');">1Ch 17:1-15</a>, of which the former is the original, relate how David confided to Nathan his intention to build a house for Yahweh\'s ark. Nathan at first blesses the project, but that same night is given a Divine message, and returns to tell the king that instead of David building a house for Yahweh, Yahweh will build a house for David: "I will set up thy seed after thee,...and I will establish his kingdom....I will be his father, and he shall be my son: if he commit iniquity, I will chasten him with the rod of men" (<a onClick="return mV(\'2Sa\',7,\'12-14\');">2Sa 7:12-14</a>). <a onClick="return mV(\'2Sa\',7,13);">2Sa 7:13</a> says that "He shall build a house for my name, and I will establish the throne of his kingdom for ever," but this disturbs the one great thought of the passage, which is that God will build a house for David, and which is also the thought in David\'s prayer (<a onClick="return mV(\'2Sa\',7,\'18-29\');">7:18-29</a>).<P>The word "seed" in <a onClick="return mV(\'2Sa\',7,12);">2Sa 7:12</a> is collective and so throughout the passage, so that the prophecy does not refer to any individual, but, like <a onClick="return mV(\'Deu\',17,\'14-20\');">De 17:14-20</a>; <a onClick="return mV(\'Deu\',18,\'15-22\');">18:15-22</a>, belongs to the group of generic prophecies. Nor is it Messianic, for <a onClick="return mV(\'2Sa\',7,14);">2Sa 7:14</a> could not be reconciled with the sinlessness of Jesus. The message is rather a promise of the ever-merciful providence of God in dealing with David\'s family. (See, however, C.A. Briggs, Messianic Prophecy, 126ff.) Budde, who says that the section belongs to the 7th century and is certainly pre-exilic in the leading thought of the passage, sees in the prophecy something of the idealism of Amos and Hosea, for the prophet teaches that Yahweh dwells, not in "a holy place made with hands" (<a onClick="return mV(\'Hbr\',9,11,24);">Heb 9:11,24</a>), but rather in the life of the nation as represented by the direct succession of Davidic kings. This presents an extension of the teaching of Paul that the very body itself is a sanctuary unto God (<a onClick="return mV(\'1Cr\',6,19);">1Co 6:19</a>).<P>2. Nathan and David\'s Sin:<P><a onClick="return mV(\'2Sa\',12,\'1-25\');">2Sa 12:1-25</a> narrates Nathan\'s rebuke of David for his adultery, and for causing the death of Uriah; and then comes an account of the death of Bathsheba\'s child. In <a onClick="return mV(\'2Sa\',12,\'1-15\');">12:1-15a</a>, we have Nathan\'s parable of the rich man and the poor man\'s ewe lamb, and the application of it to David\'s conduct. But several difficulties arise when we ask exactly what Nathan\'s message to David was: <a onClick="return mV(\'2Sa\',12,13);">12:13</A>f represent the prophet as saying that God has forgiven David but that the child will die, while <a onClick="return mV(\'2Sa\',12,10-12);">12:10-12</a> speak of a heavy punishment that is to come upon David and his family, and <a onClick="return mV(\'2Sa\',12,16);">12:16</A> does not show any indication of a prophecy as to the child\'s death. Commentators regard <a onClick="return mV(\'2Sa\',12,\'1-15\');">12:1-15a</A> as later in origin than <a onClick="return mV(\'2Sa\',11,\'1-\');">2Sa 11</a>; <a onClick="return mV(\'2Sa\',12,\'1-\');">12</a> in the main, and hold <a onClick="return mV(\'2Sa\',12,\'10-12\');">12:10-12</A> to be still later than the rest of <a onClick="return mV(\'2Sa\',12,\'1-15\');">12:1-15a</A>. Budde omits <a onClick="return mV(\'2Sa\',12,9,10,11,12);">12:9a, 10ab, 11,12</A>, but regards even the rest of the story as interrupting the connection between <a onClick="return mV(\'2Sa\',11,27);">11:27b</A> and <a onClick="return mV(\'2Sa\',12,15);">12:15b</A>, and therefore of later date.<P>3. Nathan and Solomon\'s Accession:<P><a onClick="return mV(\'1Ki\',1,\'1-\');">1 Kings 1</a> is a part of "one of the best pieces of Hebrew narrative in our possession" (H.P. Smith, Old Testament History,153, note 2). It narrates the part that Nathan played in the events that led to Solomon\'s accession. David was getting old and feeble, and the succession had not been settled. When Adonijah, who was probably the eldest son living, gave a banquet to some of his father\'s state officials, Nathan, who was one of those that had not been invited, incited Bathsheba, Solomon\'s mother, to remind David of his promise to her that Solomon should succeed to the throne. This she did, and in the middle of her audience with David, Nathan appears with the news of Adonijah\'s feast and proclamation as king. Solomon is then anointed king by David\'s command, Nathan being one of his chief supporters. It has been suggested that it is only Nathan who interprets Adonijah\'s feast as a claim to the throne, but this contradicts <a onClick="return mV(\'1Ki\',1,5);">1Ki 1:5</a>. Yet, whereas in the two sections treated above Nathan is the prophet of Yahweh, he is represented in 1 Kings as an intriguing court politician, planning very cleverly an opportune entrance into David\'s presence at the very time that Bathsheba has an audience with the king. The parallel narrative of <a onClick="return mV(\'1Ch\',28,1);">1Ch 28</a> makes no mention of Nathan, Solomon being there represented as Divinely elected to succeed David.<P><a onClick="return mV(\'1Ki\',4,5);">1Ki 4:5</a> mentions a Nathan as father of Azariah and Zabud, two of the chief officers of Solomon. He is probably the prophet.<P><a onClick="return mV(\'1Ch\',29,29);">1Ch 29:29</a>; <a onClick="return mV(\'2Ch\',9,29);">2Ch 9:29</a> refer to "the words" or rather "the acts of Nathan the prophet" as well as those of Samuel and Gad. "There can be no doubt that these are nothing more than references to the narratives in which Samuel, Nathan and Gad are mentioned in our Books of Samuel" (Curtis on <a onClick="return mV(\'1Ch\',29,29);">1Ch 29:29</a>). In <a onClick="return mV(\'2Ch\',29,25);">2Ch 29:25</a>, sanction is claimed for Levitical temple-music as being commanded by God through Nathan and Gad.<P>Curtis (on <a onClick="return mV(\'1Ch\',29,29);">1Ch 29:29</a>) observes that Nathan is always called nabhi\' ("prophet") in Samuel and Kings and not ro\'eh or chozeh, "seer."``149';
isbe[6285]='Nathan (2)`(1) A prophet (<a onClick="return mV(\'2Sa\',7,\'1-\');">2Sa 7</a>; <a onClick="return mV(\'Psa\',51,1);">Ps 51, title</a>). See preceding article [<A href="./study/isbe/search.html?string=NATHAN+(1)">Nathan (1)</a>].<P>(2) A son of King David (<a onClick="return mV(\'2Sa\',5,14);">2Sa 5:14</a>; <a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>; <a onClick="return mV(\'1Ch\',14,4);">14:4</a>).<P>(3) Father of Igal, one of David\'s heroes (<a onClick="return mV(\'2Sa\',23,36);">2Sa 23:36</a>). In <a onClick="return mV(\'1Ch\',11,38);">1Ch 11:38</a>, we have "Joe the brother of Nathan"; the Septuagint\'s Codex Vaticanus has "son" in this verse, but it is impossible to say whether Igal or Joel is the correct name.<P>(4) A Jerahmeelite (<a onClick="return mV(\'1Ch\',2,36);">1Ch 2:36</a>), whose son is called Zabad, whom some suppose to be the same as Zabud (<a onClick="return mV(\'1Ki\',4,5);">1Ki 4:5</a>). On this view this Nathan is the same as the prophet (see 1, above).<P>(5) A companion of Ezra from Babylon (<a onClick="return mV(\'Ezr\',8,16);">Ezr 8:16</a> and 1Es 8:44).<P>(6) Nathanias (1Esdras 9:34), one of those who had married foreign wives (<a onClick="return mV(\'Ezr\',10,39);">Ezr 10:39</a>).<P>(7) Name of a family (<a onClick="return mV(\'Zec\',12,12);">Zec 12:12</a>).``149';
isbe[6286]='Nathan-Melech`na\'-than-mel\'-ek (nethan-melekh, "king\'s gift"): A Judean official, to whose chamber King Josiah removed "the horses of the sun" (<a onClick="return mV(\'2Ki\',23,11);">2Ki 23:11</a>). The Septuagint calls him "Nathan, the king\'s eunuch" (Nathan basileos tou eunouchou).``1';
isbe[6287]='Nathanael (1)`na-than\'-a-el (Nathanael):<P>(1) One of the "captains over thousands" who furnished the Levites with much cattle for Josiah\'s Passover (1Esdras 1:9) equals "Nethanel" of <a onClick="return mV(\'2Ch\',35,9);">2Ch 35:9</a>.<P>(2) (Nathanaelos, Codices Vaticanus and Alexandrinus omit): One of the priests who had married a "strange wife" (1Esdras 9:22) equals "Nethanel" of <a onClick="return mV(\'Ezr\',10,22);">Ezr 10:22</a>.<P>(3) An ancestor of Judith (Judith 8:1).<P>(4) One of the Twelve Apostles.`<a href="./study/isbe/search.html?string=NATHANAEL+2">NATHANAEL 2</a>`1';
isbe[6288]='Nathanael (2)`(nethan\'el, "God has given"; Nathanael): Nathanael, who was probably a fisherman, belonged to Cana in Galilee (<a onClick="return mV(\'Jhn\',21,2);">Joh 21:2</a>). According to the "Genealogies of the Twelve Apostles" (compare Budge, Contendings of the Apostles, II, 50), Nathanael was the same as Simon, the son of Cleopas, and was one of the Twelve. He was among those who met and conversed with Jesus during the preaching of John the Baptist at Bethany beyond Jordan (compare <a onClick="return mV(\'Jhn\',1,28);">Joh 1:28</a>). From the manner of the invitation extended to him by Philip (<a onClick="return mV(\'Jhn\',1,45);">Joh 1:45</a>), it is evident that Nathanael was well versed in ancient Scripture, and that in him also the preaching of John had aroused a certain expectancy. His reply to Philip, "Can any good thing come out of Nazareth? (<a onClick="return mV(\'Jhn\',1,46);">Joh 1:46</a>), was prompted, not by any ill repute of the place, but by its petty insignificance and familiarity in Nathanael\'s eyes. To this question Philip made no direct answer, but replied, "Come and see." It was the answer best fitted to the man and the occasion; it appealed to Nathanael\'s fair-mindedness and sincerity of purpose. He responded nobly to the call, and on approaching Jesus was received with the words: "Behold, an Israelite indeed, in whom is no guile!" (<a onClick="return mV(\'Jhn\',1,47);">Joh 1:47</a>). It was a tribute to that singleness of heart which enabled him to overcome his initial prejudice. The same candor and openness distinguished the after-interview of Nathanael with Jesus, as is evident by his question, "Whence knowest thou me?" (<a onClick="return mV(\'Jhn\',1,48);">Joh 1:48</a>). The reply of Jesus was not what he expected. It concerned the time he had spent under the fig tree, kneeling, no doubt, in silent prayer and communion with God, and brought to mind all the sacred hopes and aspirations of that hour. It taught him that here was One who read on the instant the inmost secrets of his heart, and was Himself the ideal for whom he was seeking; and it drew from him the confession, "Rabbi, thou art the Son of God; thou art King of Israel" (<a onClick="return mV(\'Jhn\',1,49);">Joh 1:49</a>).<P>Although Nathanael is mentioned by name only once again in the New Testament, where he is one of the seven who witnessed the appearance of the risen Jesus at the Sea of Tiberias (<a onClick="return mV(\'Jhn\',21,2);">Joh 21:2</a>), it is evident that the connection and companionship of Nathanael with Jesus must have been much closer than those two incidents would lead us to suppose. Accordingly, attempts have been made to identify him with other New Testament characters, the most commonly accepted being Bartholomew (compare <a href="./study/isbe/search.html?string=BARTHOLOMEW">BARTHOLOMEW</a>). The principal arguments in support of this identification are:<P>(1) Nathanael is never mentioned by the synoptists, and Bartholomew is never mentioned by John, who further implies that Nathanael was one of the twelve disciples (compare <a onClick="return mV(\'Jhn\',20,\'24-26\');">Joh 20:24-26</a>; <a onClick="return mV(\'Jhn\',21,2);">21:2</a>);<P>(2) in the Synoptists, Philip is closely connected with Bartholomew (compare lists of the apostles), and in John with Nathaniel (compare <a onClick="return mV(\'Jhn\',1,45);">Joh 1:45</a>ff);<P>(3) the fact that most of the other apostles bear two names. Arguments are also adduced to identify him wit h Simon the Cananean (compare <a href="./study/isbe/search.html?string=SIMON">SIMON</a>). Nathanael has also been identified with Matthew and Mattbias (based on the similarity of name-meanings), with John the son of Zebedee, with Stephen, and even with Paul.``88';
isbe[6289]='Nathanias`nath-a-ni\'-as (Nathanias): One of those who put away their foreign wives (1Esdras 9:34) equals "Nathan" of <a onClick="return mV(\'Ezr\',10,39);">Ezr 10:39</a>.``1';
isbe[6290]='Nations`na\'-shunz.`<a href="./study/isbe/search.html?string=GENTILES">GENTILES</a>; <a href="./study/isbe/search.html?string=GOIIM">GOIIM</a>; <a href="./study/isbe/search.html?string=HEATHEN">HEATHEN</a>; <a href="./study/isbe/search.html?string=TABLE+OF+NATIONS">TABLE OF NATIONS</a>`1';
isbe[6291]='Nativity, of Mary, Gospel of the`na-tiv\'-i-ty.`<a href="./study/isbe/search.html?string=APOCRYPHAL+GOSPELS">APOCRYPHAL GOSPELS</a>`1';
isbe[6292]='Natural Features`fe\'-turz: As has been pointed out by various authors (compare HGHL), the principal physical features of Palestine run in north and south lines, or rather about from south-southwest to north-northeast.<P>The lowland or Shephelah (the King James Version "vale, valley, plain, or low country") includes the maritime plain and the western foothills.<P>The hill country consists of the mountains of Judea, and its features are continued northward to the plain of Esdraelon and southward to the Sinaitic peninsula. It is rocky and has very little water. Except for the few fountains, the scanty population depends upon rain water collected during the winter months.<P>The Arabah (Revised Version) includes the Jordan valley from the Sea of Galilee to the Dead Sea, as well as the depression running from the Dead Sea to the Gulf of Akabah. It is to the latter depression that the name Wady-ul-\'Arabah is now applied by the Arabs. It is bounded on the east by Mr. Seir or Edom, and on the west by the mountains of the Sinaitic peninsula. Its highest point, about halfway between the Dead Sea and the Gulf of Akabah, is a few hundred ft. higher than the level of the Mediterranean, but nearly 2,000 ft. above the level of the Dead Sea. From this point the valley slopes southward to the Gulf of Akabah, and northward to the Dead Sea. The lower Jordan valley slopes from about 600 ft. below ocean-level at the Sea of Galilee to about 1,300 ft. below ocean-level at the Dead Sea.<P>To the east are the highlands of Gilead and Moab rising abruptly from the valley, as does the hill country of Judea on the west. The country to the east of the Jordan-Dead Sea-Arabah depression, to the whole of which the name Ghaur (Ghor) is applied by the Arabs, is a great table-land sloping gradually to the east from the sharp edge which overlooks the Ghaur. It has no conspicuous peaks. What appear to be peaks when viewed from the Ghaur are irregularities of its western contour, which are invisible or appear as slight mounds to the observer who looks westward from any point some miles to the east Mt. Nebo, for instance, when seen from Medeba is not readily distinguishable. This is because it really does not rise above the general level of the table-land. The small annual rainfall on the heights near the Ghaur diminishes eastward, and the desert begins within from 20 to 40 miles.<P>Another term much used by Old Testament writers is south or Negeb, which embraces the southernmost portion of the promised land, and was never effectively occupied by the Israelites. Its uttermost boundary was the "river of Egypt" (al-\'Arish), and coincides roughly with the present boundary between the Ottoman territory on the east and the Anglo-Egyptian territory of Sinai on the west.<P>The term slopes, \'ashedhoth, the King James Version "springs," occurs in <a onClick="return mV(\'Jos\',10,40);">Jos 10:40</a>, "So Joshua smote all the land, the hill country...and the lowland, and the slopes, and all their kings"; and again in <a onClick="return mV(\'Jos\',12,7,8);">Jos 12:7,8</a>, "And Joshua gave it...for a possession according to their divisions; in the hill-country, and in the lowland, and in the Arabah, and in the slopes, and in the wilderness, and in the south." In the former passage, it seems to refer to the foothills which form the eastern or higher part of the lowland or Shephelah. In the latter passage, it might mean the same, or it might mean the descent from the Judean hills to the Ghaur. In <a onClick="return mV(\'Deu\',3,17);">De 3:17</a>; <a onClick="return mV(\'Deu\',4,49);">4:49</a>; <a onClick="return mV(\'Jos\',12,3);">Jos 12:3</a>; <a onClick="return mV(\'Jos\',13,20);">13:20</a>, we have "the slopes of Pisgah" (\'ashdoth-ha-pisgah, "springs of Pisgah"), which denotes the descent from the heights of Moab to the Ghaur. The same word occurs in the sing in <a onClick="return mV(\'Num\',21,15);">Nu 21:15</a>, referring to the descent to the Arnon. "Slopes," therefore, does not seem to be a term applied to any particular region.<P>The wilderness is usually the desert of the wandering, including the central part of the Sinaitic peninsula, but it is by no means always used in this sense, e.g. <a onClick="return mV(\'Jos\',8,15,20,24);">Jos 8:15,20,24</a>, where it clearly refers to a region near Ai. "The wilderness" of <a onClick="return mV(\'Mat\',4,1);">Mt 4:1</a> is thought to be the barren portion of Judea between Jerusalem and the Jordan.`<a href="./study/isbe/search.html?string=CHAMPAIGN">CHAMPAIGN</a>; <a href="./study/isbe/search.html?string=COUNTRY">COUNTRY</a>; <a href="./study/isbe/search.html?string=DESERT">DESERT</a>; <a href="./study/isbe/search.html?string=EAST">EAST</a>; <a href="./study/isbe/search.html?string=HILL">HILL</a>; <a href="./study/isbe/search.html?string=LOWLAND">LOWLAND</a>; <a href="./study/isbe/search.html?string=SOUTH">SOUTH</a>`37';
isbe[6293]='Natural History`his\'-to-ri.`<a href="./study/isbe/search.html?string=ANIMAL">ANIMAL</a>; <a href="./study/isbe/search.html?string=BOTANY">BOTANY</a>; <a href="./study/isbe/search.html?string=BIRDS">BIRDS</a>; <a href="./study/isbe/search.html?string=FISH">FISH</a>; <a href="./study/isbe/search.html?string=INSECTS">INSECTS</a>; <a href="./study/isbe/search.html?string=ZOOLOGY">ZOOLOGY</a>`1';
isbe[6294]='Natural Man, the``<a href="./study/isbe/search.html?string=MAN,+NATURAL">MAN, NATURAL</a>`1';
isbe[6295]='Natural; Nature`nat\'-u-ral, na\'-tur (leach; psuchikos, phusikos, phusis): <P>1. As Used in the Old Testament:<P>"Natural" is the translation of leach, "freshness or vigor" (<a onClick="return mV(\'Deu\',34,7);">De 34:7</a>). Of Moses it is said, "His eye was not dim, nor his natural force abated."<P>"Nature" in the sense of a system or constitution does not occur in the Old Testament. The world and men, each individual, were conceived as being the direct creation of a supra-mundane God, and conserved by His power and Spirit. The later conception of "nature" came in through Greek influences.<P>In the Apocrypha, we find "nature" in the sense of innate character or constitution (The <span class="noTag">Wisdom of Solomon 7:20</span>, "the natures (phuseis) of living creatures"; The <span class="noTag">Wisdom of Solomon 13:1</span>, "Surely vain are all men by nature" (phusei), 3Macc 3:29, "mortal nature" (phusis)).<P>2. As Used in the New Testament:<P>In the New Testament "nature" (phusis) is frequently found in the latter sense (<a onClick="return mV(\'Rom\',1,26);">Ro 1:26</a>, "against nature"; <a onClick="return mV(\'Rom\',2,14);">Ro 2:14</a>, "by nature"; <a onClick="return mV(\'Rom\',2,27);">Ro 2:27</a>; <a onClick="return mV(\'Rom\',11,24);">11:24</a>, also "contrary to nature"; <a onClick="return mV(\'1Cr\',11,14);">1Co 11:14</a>, "Doth not even nature itself teach you?"; <a onClick="return mV(\'Gal\',2,15);">Ga 2:15</a>; <a onClick="return mV(\'Gal\',4,8);">4:8</a>; <a onClick="return mV(\'Eph\',2,3);">Eph 2:3</a>; in <a onClick="return mV(\'2Pe\',1,4);">2Pe 1:4</a>, we have "that ye might be partakers of the divine nature," the Revised Version margin "or, a"); phusis occurs also in <a onClick="return mV(\'Jam\',3,7);">Jas 3:7</a>, "every kind of beasts," the Revised Version margin "Greek: nature," also "mankind" (<a onClick="return mV(\'Jam\',3,7);">3:7</a>), the Revised Version margin "Greek: the human nature." "Natural" (<a onClick="return mV(\'Rom\',11,21,24);">Ro 11:21,24</a>) is the translation of kata phusin, "according to nature." Paul in 1 Corinthians speaks of "the natural man" (<a onClick="return mV(\'1co\',2,14);">2:14</A>, the American Revised Version margin "or unspiritual, Greek: physical") and of a "natural body" (<a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a> twice), the Greek word being psuchikos, "of the soul" (psuche), the animal, natural, principle, as contrasted with what pertains to the higher principle of the spirit (pneuma). In <a onClick="return mV(\'1Cr\',15,46);">1Co 15:46</a> the contrast is expressed, "Howbeit that is not first which is spiritual, but that which is natural," the American Revised Version margin "Greek: physical." The "natural man" is the man in whom the spirit is unquickened, the "natural body" is that corresponding to the psychical or soul-nature, the "spiritual body" that corresponding to the Spirit as the dominant principle of the life. In <a onClick="return mV(\'Jud\',1,10);">Jude 1:10</a>, we have phusikos, "naturally" "naturally, as brute beasts," the Revised Version (British and American) "naturally, like the creatures without reason"; genesis, "origin," "birth," is translated "natural" (<a onClick="return mV(\'Jam\',1,23);">Jas 1:23</a>, "his natural face," the Revised Version margin "Greek: the face of his birth"); and "nature" (<a onClick="return mV(\'Jam\',3,6);">Jas 3:6</a>, "the course of nature" the Revised Version (British and American) "the wheel of nature" margin "or birth") ("wheel" probably means "circle of nature" (the whole creation; see <a href="./study/isbe/search.html?string=COURSE">COURSE</a>)); gnesios, "genuine" ("true to right nature") "legitimate," "sincere," is translated "naturally" (<a onClick="return mV(\'Phl\',2,20);">Php 2:20</a>, "who will naturally care for your state," the Revised Version (British and American) "truly," margin "Greek: genuinely").``185';
isbe[6296]='Nature``<a href="./study/isbe/search.html?string=NATURAL,+NATURE">NATURAL, NATURE</a>`1';
isbe[6297]='Naught; Naughty; Naughtiness`not, no\'-ti, nes: In the sense of bad, worthless, worthlessness, the words in the King James Version represent the Hebrew ra\', changed in the Revised Version (British and American) to "bad" (<a onClick="return mV(\'2Ki\',2,19);">2Ki 2:19</a>; <a onClick="return mV(\'Pro\',20,14);">Pr 20:14</a>; <a onClick="return mV(\'Jer\',24,2);">Jer 24:2</a>), roa\', retained in the Revised Version (British and American) "naughtiness" (<a onClick="return mV(\'1Sa\',17,28);">1Sa 17:28</a>), hawwah, rendered in the Revised Version (British and American) in <a onClick="return mV(\'Pro\',11,6);">Pr 11:6</a> "iniquity," and in <a onClick="return mV(\'Pro\',17,4);">17:4</A> "mischievous." In <a onClick="return mV(\'Pro\',6,12);">Pr 6:12</a>, "naughty person," literally, "man of Belial," is in the Revised Version (British and American) "worthless person." In the New Testament, "superfluity of naughtiness" in <a onClick="return mV(\'Jam\',1,21);">Jas 1:21</a> (for kakia) becomes margin the Revised Version (British and American) overflowing of wickedness," margin "malice," and in The <span class="noTag">Wisdom of Solomon 12:10</span>, the King James Version\'s "naughty generation" (poneros) is made into "by birth...evil."``132';
isbe[6298]='Naum`na\'-um: the King James Version form, <a href="./study/isbe/search.html?string=NAHUM">NAHUM</a> (which see), the name of an ancestor of Jesus (<a onClick="return mV(\'Luk\',3,25);">Lu 3:25</a>).``1';
isbe[6299]='Nave (1)`nav (<a onClick="return mV(\'1Ki\',7,33);">1Ki 7:33</a>).`<a href="./study/isbe/search.html?string=SEA,+THE+MOLTEN">SEA, THE MOLTEN</a>`1';
isbe[6300]='Nave (2)`na\'-ve (Naue): Greek form of the Hebrew proper name "Nun" (so the Revised Version (British and American)), found only in the King James Version of Sirach 46:1.``1';
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