114 lines
164 KiB
HTML
114 lines
164 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
||
<html><head>
|
||
<script src="../../js/basepath.js" type="text/javascript"></script>
|
||
<script src="./js/nav.js" type="text/javascript"></script>
|
||
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
||
<script type="text/javascript">
|
||
isbe = [];
|
||
|
||
isbe[6301]='Navel`na\'-v\'l (shor. The Septuagint in <a onClick="return mV(\'Pro\',3,8);">Pr 3:8</a> suggests a different reading, namely, instead of shorrekha, sherekha equals she\'erkha, "thy flesh")): The King James Version translates the Hebrew sharir in the description of Behemoth (<a onClick="return mV(\'Job\',40,16);">Job 40:16</a>) by "navel," where modern translators have substituted "muscles"; similarly in the translation of shorer (<a onClick="return mV(\'Sgs\',7,2);">So 7:2</a>) it has been replaced by "body." There remain two passages of the Revised Version (British and American) where "navel" is retained as the translation of shor. Thus we find the word used, pars pro toto, for the whole being: "It (the fear of Yahweh) will be health to thy navel, and marrow to thy bones" (<a onClick="return mV(\'Pro\',3,8);">Pr 3:8</a>). The uttermost neglect which a new-born babe can experience is expressed by Ezekiel: "In the day thou wast born thy navel (i.e. umbilical cord) was not cut neither wast thou washed in water to cleanse thee; thou wast not salted at all, nor swaddled at all" (<a onClick="return mV(\'Eze\',16,4);">Eze 16:4</a>).``106';
|
||
isbe[6302]='Navy`na\'-vi.`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
|
||
isbe[6303]='Nazarene`naz-a-ren; naz\'-a-ren Nazarenos; Nazaraios in Matthew, John, Acts and Luke): A derivative of Nazareth, the birthplace of Christ. In the New Testament it has a double meaning: it may be friendly and it may be inimical.<P>1. An Honourable Title:<P>On the lips of Christ\'s friends and followers, it is an honorable name. Thus Matthew sees in it a fulfillment of the old Isaiah prophecy (<a onClick="return mV(\'Isa\',11,1);">Isa 11:1</a> (Hebrew)): "That it might be fulfilled which was spoken through the prophets, that he should be called a Nazarene (<a onClick="return mV(\'Mat\',2,23);">Mt 2:23</a>). According to an overwhelming array of testimony (see Meyer, Commentary, in loc.), the name Nazareth is derived from the same natsar, found in the text quoted from Isaiah. We have here undoubtedly to do with a permissible accommodation.<P>It is not quite certain that Matthew did not intend, by the use of this word, to refer to the picture of the Messiah, as drawn in <a onClick="return mV(\'Isa\',53,\'1-\');">Isa 53</a>, on account of the low estimate in which this place was held (<a onClick="return mV(\'Jhn\',1,46);">Joh 1:46</a>). Nor is permissible, as has been done by Tertullian and Jerome, to substitute the word "Nazarite" for "Nazarene," which in every view of the case is contrary to the patent facts of the life of the Saviour.<P>Says Meyer, "In giving this prophetic title to the Messiah he entirely disregards the historical meaning of the same Septuagint reading in <a onClick="return mV(\'Isa\',11,1);">Isa 11:1</a>, anthos), keeps by the relationship of the name Nazareth to the word natsar, and recognizes by virtue of the same, in that prophetic Messianic name netser, the typical reference to this<69>that Jesus through His settlement in Nazareth was to become a Nazoraios, a \'Nazarene.\'" This name clung to Jesus throughout His entire life. It became His name among the masses: "Jesus of Nazareth passeth by" (<a onClick="return mV(\'Mar\',10,47);">Mr 10:47</a>; <a onClick="return mV(\'Luk\',24,19);">Lu 24:19</a>). Perhaps Matthew, who wrote after the event, may have been influenced in his application of the Isaian prophecy by the very fact that Jesus was popularly thus known. Even in the realm of spirits He was known by this appellation. Evil spirits knew and feared Him, under this name (<a onClick="return mV(\'Mar\',1,24);">Mr 1:24</a>; <a onClick="return mV(\'Luk\',4,34);">Lu 4:34</a>), and the angels of the resurrection morning called Him thus (<a onClick="return mV(\'Mar\',16,6);">Mr 16:6</a>), while Jesus applied the title to Himself (<a onClick="return mV(\'Act\',22,8);">Ac 22:8</a>). In the light of these facts we do not wonder that the disciples, in their later lives and work, persistently used it (<a onClick="return mV(\'Act\',2,22);">Ac 2:22</a>; <a onClick="return mV(\'Act\',3,6);">3:6</a>; <a onClick="return mV(\'Act\',10,38);">10:38</a>).<P>2. A Title of Scorn:<P>If His friends knew Him by this name, much more His enemies, and to them it was a title of scorn and derision. Their whole attitude was compressed in that one word of Nathanael, by which he voiced his doubt, "Can any good thing come out of Nazareth?" (<a onClick="return mV(\'Jhn\',1,46);">Joh 1:46</a>). In the name "Nazarene," the Jews, who opposed and rejected Christ, poured out all the vials of their antagonism, and the word became a Jewish heritage of bitterness. It is hard to tell whether the appellation, on the lips of evil spirits, signifies dread or hatred (<a onClick="return mV(\'Mar\',1,24);">Mr 1:24</a>; <a onClick="return mV(\'Luk\',4,34);">Lu 4:34</a>). With the gatekeepers of the house of the high priest the case is clear. There it signifies unadulterated scorn (<a onClick="return mV(\'Mat\',26,71);">Mt 26:71</a>; <a onClick="return mV(\'Mar\',14,67);">Mr 14:67</a>). Even in His death the bitter hatred of the priests caused this name to accompany Jesus, for it was at their dictation written above His cross by Pilate (<a onClick="return mV(\'Jhn\',19,19);">Joh 19:19</a>). The entire Christian community was called by the leaders of the Jewish people at Jerusalem, "the sect of the Nazarenes" (<a onClick="return mV(\'Act\',24,5);">Ac 24:5</a>). If, on the one hand, therefore, the name stands for devotion and love, it is equally certain that on the other side it represented the bitter and undying hatred of His enemies.``42';
|
||
isbe[6304]='Nazareth`naz\'-a-reth (Nazaret, Nazareth, and other forms):<P>1. Notice Confined to the New Testament:<P>A town in Galilee, the home of Joseph. and the Virgin Mary, and for about 30 years the scene of the Saviour\'s life (<a onClick="return mV(\'Mat\',2,23);">Mt 2:23</a>; <a onClick="return mV(\'Mar\',1,9);">Mr 1:9</a>; <a onClick="return mV(\'Luk\',2,39,51);">Lu 2:39,51</a>; <a onClick="return mV(\'Luk\',4,16);">4:16</a>, etc.). He was therefore called Jesus of Nazareth, although His birthplace was Bethlehem; and those who became His disciples were known as Nazarenes. This is the name, with slight modification, used to this day by Moslems for Christians, Nacara<72>the singular being Nacrany.<P>The town is not named in the Old Testament, although the presence of a spring and the convenience of the site make it probable that the place was occupied in old times. Quaresimus learned that the ancient name was Medina Abiat, in which we may recognize the Arabic el-Medinat el-baidtah, "the white town." Built of the white stone supplied by the limestone rocks around, the description is quite accurate. There is a reference in Mishna (Menachoth viii.6) to the "white house of the hill" whence wine for the drink offering was brought. An elegy for the 9th of Abib speaks of a "course" of priests settled in Nazareth. This, however, is based upon an ancient midhrash now lost (Neubauer, Geogr. du Talmud, 82, 85, 190; Delitzsch, Ein Tag in Capernaum, 142). But all this leaves us still in a state of uncertainty.<P>2. Position and Physical Features:<P>The ancient town is represented by the modern en-Nacirah, which is built mainly on the western and northwestern slopes of a hollow among the lower hills of Galilee, just before they sink into the plain of Esdraelon. It lies about midway between the Sea of Galilee and the Mediterranean at Haifa. The road to the plain and the coast goes over the southwestern lip of the hollow; that to Tiberias and Damascus over the heights to the northeast. A rocky gorge breaks down southward, issuing on the plain between two craggy hills. That to the west is the traditional Hill of Precipitation (<a onClick="return mV(\'Luk\',4,29);">Lu 4:29</a>). This, however, is too far from the city as it must have been in the days of Christ. It is probable that the present town occupies pretty nearly the ancient site; and the scene of that attempt on Jesus\' life may have been the cliff, many feet in height, not far from the old synagogue, traces of which are still seen in the western part of the town. There is a good spring under the Greek Orthodox church at the foot of the hill on the north. The water is led in a conduit to the fountain, whither the women and their children go as in old times, to carry home in their jars supplies for domestic use. There is also a tiny spring in the face of the western hill. To the northwest rises the height on which stands the sanctuary, now in ruins, of Neby Sa\'in. From this point a most beautiful and extensive view is obtained, ranging on a clear day from the Mediterranean on the west to the Mountain of Bashan on the east; from Upper Galilee and Mt. Hermon on the north to the uplands of Gilead and Samaria on the south The whole extent of Esdraelon is seen, that great battlefield, associated with so many heroic exploits in Israel\'s history, from Carmel and Megiddo to Tabor and Mt. Gilboa.<P>3. Present Inhabitants:<P>There are now some 7,000 inhabitants, mainly Christian, of whom the Greek Orthodox church claims about 3,000. Moslems number about 1,600. There are no Jews. It is the chief market town for the pastoral and agricultural district that lies around it.<P>4. Labors of Jesus:<P>In Nazareth, Jesus preached His first recorded sermon (<a onClick="return mV(\'Luk\',4,16);">Lu 4:16</a>), when His plainness of speech aroused the homicidal fury of His hearers. "He did not many mighty works there because of their unbelief" (<a onClick="return mV(\'Mat\',13,58);">Mt 13:58</a>). Finding no rest or security in Nazareth, He made His home in Capernaum. The reproach implied in Nathanael\'s question, "Can any good thing come out of Nazareth?" (<a onClick="return mV(\'Jhn\',1,46);">Joh 1:46</a>), has led to much speculation. By ingenious emendation of the text Cheyne would read, "Can the Holy One proceed from Nazareth?" (EB, under the word). Perhaps, however, we should see no more in this than the acquiescence of Nathanael\'s humble spirit in the lowly estimate of his native province entertained by the leaders of his people in Judea.<P>5. Later History:<P>Christians are said to have first settled here in the time of Constantine (Epiphanius), whose mother Helena built the Church of the Annunciation. In crusading times it was the seat of the bishop of Bethscan. It passed into Moslem hands after the disaster to the Crusaders at Chattin (1183). It was destroyed by Sultan Bibars in 1263. In 1620 the Franciscans rebuilt the Church of the Annunciation, and the town rose again from its ruins. Here in 1799 the French general Junot was assailed by the Turks. After his brilliant victory over the Turks at Tabor, Napoleon visited Nazareth. The place suffered some damage in the earthquake of 1837.<P>Protestant Missions are now represented in Nazareth by agents of the Church Missionary Society, and of the Edinburgh Medical Missionary Society.``54';
|
||
isbe[6305]='Nazirite`naz\'-i-rit (nazir, connected with nadhar, "to vow"; nazeir, nazeiraios, as also various words indicating "holiness" or "devotion"; the King James Version, Nazarite):<P>1. Antiquity and Origin<P>2. Conditions of the Vow<P>3. Initiation<P>4. Restoration<P>5. Completion and Release<P>6. Semi-sacerdotal Character<P>7. Nazirites for Life<P>8. Samson\'s Case<P>9. Samuel\'s Case<P>10. Token of Divine Favor<P>11. Did Not Form Communities<P>12. Among Early Christians<P>13. Parallels among Other Peoples<hr /><P>The root-meaning of the word in Hebrew as well as the various Greek translations indicates the Nazirite as "a consecrated one" or "a devotee." In the circumstances of an ordinary vow, men consecrated some material possession, but the Nazirite consecrated himself or herself, and took a vow of separation and self-imposed discipline for the purpose of some special service, and the fact of the vow was indicated by special signs of abstinence. The chief Old Testament passages are <a onClick="return mV(\'Jdg\',13,\'5-7\');">Jud 13:5-7</a>; <a onClick="return mV(\'Jdg\',16,17);">16:17</a>; <a onClick="return mV(\'Num\',6,\'1-\');">Nu 6</a>; <a onClick="return mV(\'Amo\',2,11,12);">Am 2:11,12</a>; compare Sirach 46:13 (Hebrew); 1Macc 3:49-52.<P>1. Antiquity and Origin:<P>The question has been raised as to whether the Nazirite vow was of native or foreign origin in Israel.The idea of special separation, however, seems in all ages to have appealed to men of a particular temperament, and we find something of the kind in many countries and always linked with special abstinence of some kind; and from all that is said in the Pentateuch we should infer that the custom was already ancient in Israel and that Mosaism regulated it, bringing it into line with the general system of religious observance and under the cognizance of the Aaronic priests. The critics assign the section dealing with this matter (<a onClick="return mV(\'Num\',6,\'1-21\');">Nu 6:1-21</a>) to the Priestly Code (P), and give it a late date, but there cannot be the least doubt that the institution itself was early. It seems not unlikely that on the settlement in Canaan, when the Israelites, having failed to overcome the native population, began to mix freely with them, the local worship, full of tempting Dionysiac elements, brought forth this religious protest in favor of Israel\'s ancient and simpler way of living, and as a protection against luxury in settling nomads. It is worthy of note that among the Semites vine-growing and wine-drinking have ever been considered foreign to their traditional nomadic mode of life. It was in this same protest that the Rechabites, who were at least akin to the Nazirites, went still farther in refusing even in Canaan to abandon the nomadic state.<P>See <a href="./study/isbe/search.html?string=RECHABITES">RECHABITES</a>.<P>2. Conditions of the Vow:<P>The Pentateuch, then, makes provision for the Nazirite vow being taken by either men or women, though the Old Testament does not record a single instance of a female Nazirite. Further, it provides only for the taking of the vow for a limited time, that is, for the case of the "Nazirite of days." No period of duration is mentioned in the Old Testament, but the Mishna, in dealing with the subject, prescribes a period of 30 days, while a double period of 60 or even a triple one of 100 days might be entered on. The conditions of Naziritism entailed:<P class="in15">(1) the strictest abstinence from wine and from every product of the vine;<P class="in15">(2) the keeping of the hair uncut and the beard untouched by a razor;<P class="in15">(3) the prohibition to touch a dead body; and<P class="in15">(4) prohibition of unclean food (<a onClick="return mV(\'Jdg\',13,\'5-7\');">Jud 13:5-7</a>; <a onClick="return mV(\'Num\',6,\'1-\');">Nu 6</a>).<P>3. Initiation:<P>The ceremonial of initiation is not recorded, the Pentateuch treating it as well known. The Talmud tells us that it was only necessary for one to express the wish that he might be a Nazirite. A formal vow was, however, taken; and from the form of renewal of the vow, when by any means it was accidentally broken, we may judge that the head was also shorn on initiation and the hair allowed to grow during the whole period of the vow.<P>4. Restoration:<P>The accidental violation of the vow just mentioned entailed upon the devotee the beginning of the whole matter anew and the serving of the whole period. This was entered on by the ceremonial of restoration, in the undergoing of which the Nazirite shaved his head, presented two turtle-doves or two young pigeons for sin and burnt offerings, and re-consecrated himself before the priest, further presenting a lamb for a trespass offering (<a onClick="return mV(\'Num\',6,\'9-12\');">Nu 6:9-12</a>).<P>5. Completion and Release:<P>When the period of separation was complete, the ceremonial of release had to be gone through. It consisted of the presentation of burnt, sin and peace offerings with their accompaniments as detailed in <a onClick="return mV(\'Num\',6,\'13-21\');">Nu 6:13-21</a>, the shaving of the head and the burning of the hair of the head of separation, after which the Nazirite returned to ordinary life.<P>6. Semi-sacerdotal Character:<P>The consecration of the Nazirite in some ways resembled that of the priests, and similar words are used of both in <a onClick="return mV(\'Lev\',21,12);">Le 21:12</a> and <a onClick="return mV(\'Num\',6,17);">Nu 6:17</a>, the priest\'s vow being even designated nezer. It opened up the way for any Israelite to do special service on something like semi-sacerdotal lines. The priest, like the Nazirite, dared not come into contact with the dead (<a onClick="return mV(\'Lev\',21,1);">Le 21:1</a>), dared not touch wine during the period of service (<a onClick="return mV(\'Lev\',10,9);">Le 10:9</a>), and, further, long hair was an ancient priestly custom (<a onClick="return mV(\'Eze\',44,20);">Eze 44:20</a>).<P>7. Nazirites for Life:<P>The only "Nazirites for life" that we know by name are Samson, Samuel and John the Baptist, but to these Jewish tradition adds Absalom in virtue of his long hair. We know of no one voluntarily taking the vow for life, all the cases recorded being those of parents dedicating their children. In rabbinical times, the father but not the mother might vow for the child, and an interesting case of this kind is mentioned in the dedication of Rabbi Chanena by his father in the presence of Rabban Gamaliel (Nazir, 29b).<P>8. Samson\'s Case:<P>Samson is distinctly named a Nazirite in <a onClick="return mV(\'Jdg\',13,7);">Jud 13:7</a> and <a onClick="return mV(\'Jdg\',16,17);">16:17</A>, but it has been objected that his case does not conform to the regulations in the Pentateuch. It is said that he must have partaken of wine when he made a feast for his friends, but that does not follow and would not be so understood, say, in a Moslem country today. It is further urged that in connection with his fighting he must have come into contact with many dead men, and that he took honey from the carcass of the lion. To us these objections seem hypercritical. Fighting was specially implied in his vow (<a onClick="return mV(\'Jdg\',13,5);">Jud 13:5</a>), and the remains of the lion would be buy a dry skeleton and not even so defiling as the ass\'s jawbone, to which the critics do not object.<P>9. Samuel\'s Case:<P>Samuel is nowhere in the Old Testament called a Nazirite, the name being first applied to him in Sirach 46:13 (Hebrew), but the restrictions of his dedication seem to imply that he was. Wellhausen denies that it is implied in <a onClick="return mV(\'1Sa\',1,11);">1Sa 1:11</a> that he was either a Nathin ("a gift, (one) \'given\' unto Yahweh"; compare <a onClick="return mV(\'Num\',3,9);">Nu 3:9</a>; <a onClick="return mV(\'Num\',18,6);">18:6</a>) or a Nazirite. In the Hebrew text the mother\'s vow mentions only the uncut hair, and first in Septuagint is there added that he should not drink wine or strong drink, but this is one of the cases where we should not regard silence as final evidence. Rather it is to be regarded that the visible sign only is mentioned, the whole contents of the vow being implied.<P>10. Token of Divine Favor:<P>It is very likely that Nazirites became numerous in Israel in periods of great religious or political excitement, and in <a onClick="return mV(\'Jdg\',5,2);">Jud 5:2</a> we may paraphrase, \'For the long-haired champions in Israel.\' That they should be raised up was considered a special token of God\'s favor to Israel, and the tempting of them to break their vow by drinking wine was considered an aggravated sin (<a onClick="return mV(\'Amo\',2,11,12);">Am 2:11,12</a>). At the time of the captivity they were looked upon as a vanished glory in Israel (<a onClick="return mV(\'Lam\',4,7);">La 4:7</a> margin), but they reappeared in later history.<P>11. Did Not Form Communities:<P>So far as we can discover, there is no indication that they formed guilds or settled communities like the "Sons of the Prophets." In some sense the Essenes may have continued the tradition, and James, the Lord\'s brother (Euseb., HE, II, xxiii,3,following Hegesippus), and also Banns, tutor of Josephus (Vita, 2), who is probably the same as the Buni mentioned as a disciple of Jesus in Sanhedrin 43a, were devotees of a kind resembling Nazirites. Berenice\'s vow was also manifestly that of the Nazirite (Josephus, B J, II, xv, 1).<P>12. Among Early Christians:<P>The case of John the Baptist is quite certain, and it was probably the means of introducing the custom among the early Christians. It was clearly a Nazirite\'s vow which Paul took, "having shorn his head in Cenchrea" (<a onClick="return mV(\'Act\',18,18);">Ac 18:18</a>), and which he completed at Jerusalem with other Christians similarly placed (<a onClick="return mV(\'Act\',21,23);">Ac 21:23</a>).<P>As the expenses of release were heavy for poor men, such were at times aided in this matter by their richer brethren. Thus, Agrippa, on his return from Rome, assisted many Nazirites (Josephus, Ant., XIX, vi, 1), and Paul was also at charges with others (<a onClick="return mV(\'Act\',21,23);">Ac 21:23</a>).<P>We come across something of the same kind in many countries, and we find special abstinence always emphasized. Thus we meet with a class of "votaries" as early as the days of Hammurabi, and his code devotes quite a number of sections to them. Among other restrictions they were prohibited from even entering a wineshop (Sect, 110).<P>13. Parallels among Other Peoples:<P>Then we are familiar with the hierodouloi of the Greeks, and the Vestal Virgins of the Romans. The word nezir also appears in Syriac and was applied to the maidens devoted to the service of Belthis. In the East, too, there have always been individuals and societies of ascetics who were practically Nazirites, and the modern dervish in nearly every way resembles him, while it is worthy of record in this connection that the Moslem (an abstainer by creed) while under the vow of pilgrimage neither cuts his hair nor pares his nails till the completion of his vow in Mecca.``23';
|
||
isbe[6306]='Neah`ne\'-a (ha-ne\'ah, "the neah"; Annoua): A town in the lot of Zebulun (<a onClick="return mV(\'Jos\',19,13);">Jos 19:13</a>), mentioned along with Gath-hepher and Rimmon. It is possibly identical with "Neiel" (<a onClick="return mV(\'Jos\',19,27);">Jos 19:27</a>). No name resembling either of these has yet been recovered, although the district in which the place must be sought is pretty definitely indicated. It may probably have lain to the north of Rimmon (Rummaneh), about 4 miles northeast of Seffuriyeh.``1';
|
||
isbe[6307]='Neapolis`ne-ap\'-o-lis (Neapolis; Westcott and Hort, The New Testament in Greek, Nea Polis): A town on the northern shore the Aegean, originally belonging to Thrace but later falling within the Roman province of Macedonia. It was the seaport of Philippi, and was the first point in Europe at which Paul and his companions landed; from Troas they had sailed direct to Samothrace, and on the next day reached Neapolis (<a onClick="return mV(\'Act\',16,11);">Ac 16:11</a>). Paul probably passed through the town again on his second visit to Macedonia (<a onClick="return mV(\'Act\',20,1);">Ac 20:1</a>), and he certainly must have embarked there on his last journey from Philippi to Troas, which occupied 5 days (<a onClick="return mV(\'Act\',20,6);">Ac 20:6</a>). The position of Neapolis is a matter of dispute. Some writers have maintained that it lay on the site known as Eski (i.e. "Old") Kavalla (Cousinery, Macedoine, II, 109ff), and that upon its destruction in the 6th or 7th century AD the inhabitants migrated to the place, about 10 miles to the east, called Christopolis in medieval and Kavalla in modern times. But the general view, and that which is most consonant with the evidence, both literary and archaeological, places Neapolis at Kavalla, which lies on a rocky headland with a spacious harbor on its western side, in which the fleet of Brutus and Cassius was moored at the time of the battle of Philippi (42 BC; Appian Bell. Civ. iv.106). The town lay some 10 Roman miles from Philippi, with which it was connected by a road leading over the mountain ridge named Symbolum, which separates the plain of Philippi from the sea.<P>The date of its foundation is uncertain, but it seems to have been a colony from the island of Thasos, which lay opposite to it (Dio Cassius xlvii.35). It appears (under the name Neopolis, which is also borne on its coins) as member both of the first and of the second Athenian confederacy, and was highly commended by the Athenians in an extant decree for its loyalty during the Thasian revolt of 411-408 BC (Inser. Graec., I, Suppl. 51). The chief cult of the city was that of "The Virgin," usually identified with the Greek Artemis. (See Leake, Travels in Northern Greece, III, 180; Cousinery, Voyage dans la Macedoine, II, 69ff, 109ff; Heuzey and Daumet, Mission archeol. de Macedoine, 11ff.)``176';
|
||
isbe[6308]='Near, Nigh`ner, ni (chiefly qarobh, "to draw near," qarabh; eggus): Used of proximity in place (<a onClick="return mV(\'Gen\',19,20);">Ge 19:20</a>; <a onClick="return mV(\'Gen\',45,10);">45:10</a>; <a onClick="return mV(\'Exd\',13,17);">Ex 13:17</a>; <a onClick="return mV(\'Psa\',22,11);">Ps 22:11</a>; <a onClick="return mV(\'Jhn\',3,23);">Joh 3:23</a>, etc.), time (<a onClick="return mV(\'Jer\',48,16);">Jer 48:16</a>; <a onClick="return mV(\'Eze\',7,7);">Eze 7:7</a>; <a onClick="return mV(\'Eze\',30,3);">30:3</a>; <a onClick="return mV(\'Mar\',13,28);">Mr 13:28</a>), or kinship (<a onClick="return mV(\'Lev\',21,2);">Le 21:2</a>; <a onClick="return mV(\'Rth\',3,12);">Ru 3:12</a>), but also employed of moral nearness. Yahweh is "nigh" to them that are of a broken heart (<a onClick="return mV(\'Psa\',34,18);">Ps 34:18</a>). God draws nigh to His people, and they to Him (<a onClick="return mV(\'Jam\',4,8);">Jas 4:8</a>). The antithesis is God\'s "farness" from the wicked.``1';
|
||
isbe[6309]='Neariah`ne-a-ri\'-a (ne\'aryah):<P>(1) A descendant of David (<a onClick="return mV(\'1Ch\',3,22);">1Ch 3:22</a>f).<P>(2) A descendant of Simeon (<a onClick="return mV(\'1Ch\',4,42);">1Ch 4:42</a>).<P>In both instances the Septuagint reads "Noadiah."``1';
|
||
isbe[6310]='Nebai`ne\'-bi, ne-ba\'-i, neb\'-a-i (nebhay).`<a href="./study/isbe/search.html?string=NOBAI">NOBAI</a>`1';
|
||
isbe[6311]='Nebaioth`ne-ba\'-yoth, ne-bi\'-oth (nabhayoth; Septuagint Nabaioth): Firstborn of Ishmael (<a onClick="return mV(\'Gen\',25,13);">Ge 25:13</a>; <a onClick="return mV(\'Gen\',28,9);">28:9</a>; <a onClick="return mV(\'Gen\',36,3);">36:3</a>; <a onClick="return mV(\'1Ch\',1,29);">1Ch 1:29</a>). <a onClick="return mV(\'Isa\',60,7);">Isa 60:7</a> mentions the tribe Nebaioth with Kedar, with an allusion to its pastoral nature: "the rams of Nebaioth" are to serve the ideal Zion as sacrificial victims. Again associated with Kedar, the name occurs frequently in Assyrian inscriptions. The tribe must have had a conspicuous place among the northern Arabs. Josephus, followed by Jerome, regarded Nebaioth as identical with the Nabateans, the great trading community and ally of Rome, whose capital and stronghold was Petra. This view is widely accepted, but the name "Nabatean" is spelled with a "T" (teth), and the interchange of "T" (teth) and "t" (taw), although not unparalleled, is unusual. If the name is Arabic, it is probably a feminine plural, and in that case could have no connection with the Nabateans.``63';
|
||
isbe[6312]='Neballat`ne-bal\'-at (nebhallat; Naballat): A town occupied by the Benjamites after the exile, named along with Lod and Ono (<a onClick="return mV(\'Neh\',11,34);">Ne 11:34</a>). It is represented by the modern Belt Nebala, 4 miles Northeast of Lydda.``1';
|
||
isbe[6313]='Nebat`ne\'-bat (nebhat): Father of Jeroboam I (<a onClick="return mV(\'1Ki\',11,26);">1Ki 11:26</a>, and frequently elsewhere). The name occurs only in the phrase "Jeroboam the son of Nebat," and is evidently intended to distinguish Jeroboam I from the later son of Joash.`<a href="./study/isbe/search.html?string=JEROBOAM">JEROBOAM</a>`1';
|
||
isbe[6314]='Nebo (1)`ne\'-bo (nebho; Assyrian Nabu): The Babylonian god of literature and science. In the Babylonian mythology he is represented as the son and interpreter of Bel-merodach (compare <a onClick="return mV(\'Isa\',46,1);">Isa 46:1</a>; Bel and Nebo there represent Babylon). His own special shrine was at Borsippo. His planet was Mercury. His name enters into Biblical names, as "Nebuchadnezzar," and perhaps "Abed-nego" (<a onClick="return mV(\'Dan\',1,7);">Da 1:7</a>, for "Abed-nebo, servant of Nebo").`<a href="./study/isbe/search.html?string=BABYLONIA+AND+ASSYRIA,+RELIGION+OF">BABYLONIA AND ASSYRIA, RELIGION OF</a>`1';
|
||
isbe[6315]='Nebo (2)`(nebho; Nabau):<P>(1) This town is named in <a onClick="return mV(\'Num\',32,3);">Nu 32:3</a> between Sebam and Beon (which latter evidently represents Baal-meon of <a onClick="return mV(\'Num\',32,38);">32:38</A>), after Heshbon and Elealeh, as among the cities assigned by Moses to Reuben. It was occupied by the Reubenite clan Bela (<a onClick="return mV(\'1Ch\',5,8);">1Ch 5:8</a>). Here it is named between Aroer and Baalmeon. In their denunciations of wrath against Moab, Isaiah names it along with Medeba (<a onClick="return mV(\'Isa\',15,2);">Isa 15:2</a>) and Jeremiah with Kiriathaim (<a onClick="return mV(\'Jer\',48,1);">Jer 48:1</a>), and again (<a onClick="return mV(\'Jer\',48,22);">Jer 48:22</a>) between Dibon and Beth-diblathaim. Mesha (M S) says that by command of Chemosh he went by night against the city, captured it after an assault that lasted from dawn till noon, and put all the inhabitants to death. He dedicated the place to Ashtar-chemosh. Jerome (Commentary on <a onClick="return mV(\'Isa\',15,2);">Isa 15:2</a>) tells us that at Nebo was the idol of Chemosh. The site which seems best to meet the requirements of the passages indicated is on the ridge of Jebel Neba to the southwest of Hesban, where ruins of an ancient town bearing the name of en-Neba are found (Buhl, GAP, 266).<P>(2) (nebho; B, Nabou A, Nabo, and other forms): Fifty-two descendants of the inhabitants of Nebo returned from exile with Zerubbabel (<a onClick="return mV(\'Ezr\',2,29);">Ezr 2:29</a>; <a onClick="return mV(\'Neh\',7,33);">Ne 7:33</a>). The place was in Judah and is named after Bethel and Ai. There is nothing, however, to guide us as to its exact position. It may be represented by either Belt Nuba, 12 miles northwest of Jerusalem, or Nuba, which lies about 4 miles south-southeast of \'Id el-Ma\' (Adullam).``54';
|
||
isbe[6316]='Nebo, Mount`(har nebho; Nabau): A mountain in the land of Moab which Moses ascended at the command of God in order that he might see the Land of Promise which he was never to enter. There also he was to die. From the following passages (namely, <a onClick="return mV(\'Num\',33,47);">Nu 33:47</a>; <a onClick="return mV(\'Deu\',32,49);">De 32:49</a>; <a onClick="return mV(\'Deu\',34,1);">34:1</a>), we gather that it was not far from the plain of Moab in which Israel was encamped; that it was a height standing out to the west of the mountains of Abarim; that it lay to the east of Jericho; and that it was a spot from which a wide and comprehensive view of Palestine could be obtained. None of these conditions are met by Jebel \'Attarus, which is too far to the east, and is fully 15 miles south of a line drawn eastward from Jericho. Jebel \'Osha, again, in Mt. Gilead, commands, indeed, an extensive view; but it lies too far to the north, being at least 15 miles north of a line drawn eastward from Jericho. Both of these sites have had their advocates as claimants for the honor of representing the Biblical Nebo.<P>The "head" or "top" of Pisgah is evidently identical with Mt. Nebo (<a onClick="return mV(\'Deu\',34,1);">De 34:1</a>). After Moses\' death he was buried "in the valley in the land of Moab," over against Beth-peor.<P>The name Neba is found on a ridge which, some 5 miles southwest of Hesban and opposite the northern end of the Dead Sea, runs out to the west from the plateau of Moab, "sinking gradually: at first a broad brown field of arable land, then a flat top crowned by a ruined cairn, then a narrower ridge ending in the summit called Siagbah, whence the slopes fall steeply on all sides. The name Nebo or Neba (the "knob" or "tumulus") applies to the flat top with the cairn, and the name Tal\'at es-Sufa to the ascent leading up to the ridge from the north. Thus we have three names which seem to connect the ridge with that whence Moses is related to have viewed the Promised Land, namely, first, Nebo, which is identically the same word as the modern Neba; secondly, Siaghah, which is radically identical with the Aramaic Se\'ath, the word standing instead of Nebo in the Targum of Onkelos (<a onClick="return mV(\'Num\',32,3);">Nu 32:3</a>), where it is called the burial place of Moses; thirdly, Tal\'at es-Sufa, which is radically identical with the Hebrew Zuph (tsuph), whence Mizpah (mitspah) and Zophim (tsophim...The name Pisgah is not now known, but the discovery of Zophim (compare <a onClick="return mV(\'Num\',23,14);">Nu 23:14</a>) confirms the view now generally held, that it is but another title of the Nebo range."<P>Neither Mt. Hermon nor Dan (Tell el-Qady) is visible from this point; nor can Zoar be seen; and if the Mediterranean is the hinder sea, it also is invisible. But, as Driver says ("Dt," ICC, 419), the terms in <a onClick="return mV(\'Deu\',34,1,3);">De 34:1,3</a> are hyperbolical, and must be taken as including points filled in by the imagination as well as those actually visible to the eye. Mr. Birch argues in favor of Tal\'at el-Benat, whence he believes Dan and Zoar to be visible, while he identifies "the hinder sea" with the Dead Sea (PEFS,1898,110ff).``54';
|
||
isbe[6317]='Nebuchadnezzar; Nebuchadrezzar`neb-u-kad-nez\'-ar, -rez\'-ar: Nebuchadnezzar, the second king of Babylon of that name, is best known as the king who conquered Judah, destroyed Jerusalem, and carried the people of the Jews captive to Babylon. Of all the heathen monarchs mentioned by name in the Scriptures, Nebuchadnezzar is the most prominent and the most important. The prophecies of Jeremiah, Ezekiel, and Daniel, and the last chapters of Kings and Chronicles centered about his life, and he stands preeminent, along with the Pharaohs of the oppression and the exodus, among the foes of the kingdom of God. The documents which have been discovered in Babylon and elsewhere within the last 75 years have added much to our knowledge of this monarch, and have in general confirmed the Biblical accounts concerning him.<P>1. His Name:<P>His name is found in two forms in the Bible, Nebuchadnezzar and Nebuchadrezzar. In the Septuagint he is called Nabouchodonosor, and in the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Nabuchodonosor. This latter form is found also in the King James Version Apocrypha throughout and in the Revised Version (British and American) 1Esdras, Ad Esther and Baruch, but not Judith or Tobit. This change from "r" to "n" which is found in the two writings of the name in the Hebrew and the Aramaic of the Scriptures is a not uncommon one in the Semitic languages, as in Burnaburiyash and Burraburiyash, Ben-hadad and Bar-hadad (see Brockelmann\'s Comparative Grammar,136,173, 220). It is possible, however, that the form Nebuchadnezzar is the Aramaic translation of the Babylonian Nebuchadrezzar. If we take the name to be compounded of Nabu-kudurri-usur in the sense "O Nebo, protect thy servant," then Nabu-kedina-usur would be the best translation possible in Aramaic. Such translations of proper names are common in the old versions of the Scriptures and elsewhere. For example, in WAI, V,44,we find 4 columns of proper names of persons giving the Sumerian originals and the Semitic translations of the same; compare Bar-hadad in Aramaic for Hebrew Ben-hadad. In early Aramaic the "S" had not yet become "T" (see Cooke, Text-Book of North-Sem Inscriptions, 188f); so that for anyone who thought that kudurru meant "servant," Nebuchadnezzar would be a perfect translation into Aramaic of Nebuchadrezzar.<P>2. Family:<P>The father of Nebuchadnezzar was Nabopolassar, probably a Chaldean prince. His mother is not known by name. The classical historians mention two wives: Amytis, the daughter of Astyages, and Nitocris, the mother of Nabunaid. The monuments mention three sons: Evil-merodach who succeeded him, Marduk-shum-utsur, and Marduk-nadin-achi. A younger brother of Nebuchadnezzar, called Nabu-shum-lishir, is mentioned on a building-inscription tablet from the time of Nabopolassar.<P>3. Sources of Information:<P>The sources of our information as to the life of Nebuchadnezzar are about 500 contract tablets dated according to the days, months and years of his reign of 43 years; about 30 building and honorific inscriptions; one historical inscription; and in the Books of Jeremiah, Ezekiel, Daniel, and Kings. Later sources are Chronicles, Ezra, and the fragments of Berosus, Menander, Megasthenes, Abydenus, and Alexander Polyhistor, largely as cited by Josephus and Eusebius.<P>4. Political History:<P>From these sources we learn that Nebuchadnezzar succeeded his father on the throne of Babylon in 604 BC, and reigned till 561 BC. He probably commanded the armies of Babylon from 609. BC. At any rate, he was at the head of the army which defeated Pharaoh-necoh at Carchemish on the Euphrates in 605 BC (see <a onClick="return mV(\'2Ki\',23,31);">2Ki 23:31</a>; <a onClick="return mV(\'2Ch\',35,20);">2Ch 35:20</a>ff). After having driven Necoh out of Asia and settled the affairs of Syria and Palestine, he was suddenly recalled to Babylon by the death of his father. There he seems quietly to have ascended the throne. In the 4th year of Jehoiakim (or 3rd according to the Babylonian manner of reckoning (<a onClick="return mV(\'Dan\',1,1);">Da 1:1</a>)), he came up first against Jerusalem and carried away part of the vessels of the temple and a few captives of noble lineage. Again, in Jehoiakim\'s 11th year, he captured Jerusalem, put Jehoiakim, its king, into chains, and probably killed him. His successor, Jehoiachin, after a three months\' reign, was besieged in Jerusalem, captured, deposed, and carried captive to Babylon, where he remained in captivity 37 years until he was set free by Evil-merodach. In the 9th year of Zedekiah, Nebuchadnezzar made a 4th expedition against Jerusalem which he besieged, captured, and destroyed (see <a onClick="return mV(\'Jer\',52,\'1-\');">Jer 52</a>). In addition to these wars with Judah, Nebuchadnezzar carried on a long siege of Tyre, lasting 13 years, from his 7th to his 20th year. He had at least three wars with Egypt. The first culminated in the defeat of Necoh at Carchemish; the second in the withdrawal of Hophra (Apries) from Palestine in the 1st year of the siege of Jerusalem under Zedekiah; and the third saw the armies of Nebuchadnezzar entering Egypt in triumph and defeating Amasis in Nebuchadnezzar\'s 37th year. In the numerous building and honorific inscriptions of Nebuchadnezzar he makes no mention by name of his foes or of his battles; but he frequently speaks of foes that he had conquered and of many peoples whom he ruled. Of these peoples he mentions by name the Hittites and others (see Langdon, 148-51). In the Wady-Brissa inscription, he speaks of a special conquest of Lebanon from some foreign foe who had seized it; but the name of the enemy is not given.<P>5. Buildings, etc.:<P>The monuments justify the boast of Nebuchadnezzar "Is not this great Babylon that I have built?" (<a onClick="return mV(\'Dan\',4,30);">Da 4:30</a>). Among these buildings special emphasis is placed by Nebuchadnezzar upon his temples and shrines to the gods, particularly to Marduk, Nebo and Zarpinat, but also to Shamash, Sin, Gula, Ramman, Mah, and others. He constructed, also, a great new palace and rebuilt an old one of his father\'s. Besides, he laid out and paved with bricks a great street for the procession of Marduk, and built a number of great walls with moats and moat-walls and gates. He dug several broad, deep canals, and made dams for flooding the country to the north and south of Babylon, so as to protect it against the attack of its enemies. He made, also, great bronze bulls and serpents, and adorned his temples and palaces with cedars and gold. Not merely in Babylon itself, but in many of the cities of Babylonia as well, his building operations were carried on, especially in the line of temples to the gods.<P>6. Religion, etc.:<P>The inscriptions of Nebuchadnezzar show that he was a very religious man, probably excelling all who had preceded him in the building of temples, in the institution of offerings, and the observance of all the ceremonies connected with the worship of the gods. His larger inscriptions usually contain two hymns and always close with a prayer. Mention is frequently made of the offerings of precious metals, stones and woods, of game, fish, wine, fruit, grain, and other objects acceptable to the gods. It is worthy of note that these offerings differ in character and apparently in purpose from those in use among the Jews. For example, no mention is made in any one of Nebuchadnezzar\'s inscriptions of the pouring out or sprinkling of blood, nor is any reference made to atonement, or to sin.<P>7. Madness:<P>No reference is made in any of these inscriptions to Nebuchadnezzar\'s insanity. But aside from the fact that we could scarcely expect a man to publish his own calamity, especially madness, it should be noted that according to Langdon we have but three inscriptions of his written in the period from 580 to 561 BC. If his madness lasted for 7 years, it may have occurred between 580 and 567 BC, or it may have occurred between the Egyptian campaign of 567 BC and his death in 561 BC. But, as it is more likely that the "7 times" mentioned in Dan may have been months, the illness may have been in any year after 580 BC, or even before that for all we know.<P>8. Miracles, etc.:<P>No mention is made on the monuments<P class="in15">(1) of the dream of Nebuchadnezzar recorded in <a onClick="return mV(\'Dan\',2,\'1-\');">Da 2</a>, or<P class="in15">(2) of the image of gold that he set up, or<P class="in15">(3) of the fiery furnace from which the three children were delivered (<a onClick="return mV(\'Dan\',3,\'1-\');">Da 3</a>).<P>As to (1), it may be said, however, that a belief in dreams was so universal among all the ancient peoples, that a single instance of this kind may not have been considered as worthy of special mention. The annals of Ashur-banipal and Nubu-naid and Xerxes give a number of instances of the importance attached to dreams and their interpretation. It is almost certain that Nebuchadnezzar also believed in them. That the dream recorded in Dan is not mentioned on the monuments seems less remarkable than that no dream of his is recorded.<P>As to (2) we know that Nebuchadnezzar made an image of his royal person (salam sharrutiya, Langdon, XIX, B, col. x, 6; compare the image of the royal person of Nabopolassar, id, p. 51), and it is certain that the images of the gods were made of wood (id, p. 155), that the images of Nebo and Marduk were conveyed in a bark in the New Year\'s procession (id, pp. 157,159,163, 165) and that there were images of the gods in all the temples (id, passim); and that Nebuchadnezzar worshipped before these images. That Nebuchadnezzar should have made an image of gold and put it up in the Plain of Dura is entirely in harmony with what we know of his other "pious deeds."<P>(3) As to "the fiery furnace," it is known that Ashurbanipal, king of Assyria, says that his own brother, Shamash-shumukin, was burned in a similar furnace.<P>The failure of Nebuchadnezzar to mention any of the particular persons or events recorded in Dan does not disprove their historicity, any more than his failure to mention the battle of Carchemish, or the siege of Tyre and Jerusalem, disproves them. The fact is, we have no real historical inscription of Nebuchadnezzar, except one fragment of a few broken lines found in Egypt.<P>LITERATURE.<P>T.G. Pinches, The New Testament in the Light of the Historical Records and Legends of Assyria and Babylonia; Stephen Langdon, Building Inscriptions of the Neo-Babylonian Empire. See also, Rogers, History of Babylonia and Assyria; and McCurdy, History, Prophecy and the Monuments, III.``196';
|
||
isbe[6318]='Nebushazban`neb-u-shaz\'-ban (nebhushazebhan equals Assyrian Nabusezib-anni, "Nebo delivers me"; the King James Version Nebushasban): An important officer (the Rab-saris, chief captain or "chief eunuch") of the Babylonian army, who with Nergal-sharezer and others was appointed to see to the safety of Jeremiah after the taking of Jerusalem (<a onClick="return mV(\'Jer\',39,13);">Jer 39:13</a>).``1';
|
||
isbe[6319]='Nebuzaradan`neb-u-zar-a\'-dan, -zar\'-a-dan (nebhuzar\'adhan equals Assyrian Nabu-zara-iddina, "Nebo has given seed"; Nebouzardan): Nebuchadnezzar\'s general at the siege of Jerusalem (<a onClick="return mV(\'2Ki\',25,8,11,20);">2Ki 25:8,11,20</a>; <a onClick="return mV(\'Jer\',52,12,15,26);">Jer 52:12,15,26</a>; <a onClick="return mV(\'Jer\',39,9,10,11,13);">39:9,10,11,13</a>). Under the title of "captain of the guard," he commanded the army, and, after the fall of the city, carried out his master\'s policy with regard to the safety of Jeremiah, the transport of the exiles, and the government of those who were left in the land.``1';
|
||
isbe[6320]='Necho; Nechoh`ne\'-ko.`<a href="./study/isbe/search.html?string=PHARAOH-NECOH">PHARAOH-NECOH</a>`1';
|
||
isbe[6321]='Neck`nek (tsawwar, tsawwa\'r, tsawwaron, tsawwa\'rah, Aramaic tsawwar (<a onClick="return mV(\'Dan\',5,7,16,29);">Da 5:7,16,29</a>), \'oreph, miphreqeth (<a onClick="return mV(\'1Sa\',4,18);">1Sa 4:18</a>); nostos, "back" (Baruch 2:33); occasionally the words garon (<a onClick="return mV(\'Isa\',3,16);">Isa 3:16</a>; <a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>), and gargeroth, plural of gargarah, literally, "throat" (<a onClick="return mV(\'Pro\',1,9);">Pr 1:9</a>; <a onClick="return mV(\'Pro\',3,3,12);">3:3,12</a>; <a onClick="return mV(\'Pro\',6,21);">6:21</a>), are translated "neck"): The neck is compared with a tower for beauty (<a onClick="return mV(\'Sgs\',4,4);">So 4:4</a>; <a onClick="return mV(\'Sgs\',7,4);">7:4</a>) and is decorated with necklaces and chains (<a onClick="return mV(\'Pro\',1,9);">Pr 1:9</a>; <a onClick="return mV(\'Pro\',3,3,12);">3:3,12</a>; <a onClick="return mV(\'Pro\',6,21);">6:21</a>, Hebrew gargeroth; <a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>, Hebrew garon, "throat"; <a onClick="return mV(\'Dan\',5,7,16,29);">Da 5:7,16,29</a>, Hebrew tsawwar). It is also the part of the body where the yoke, emblem of labor and hardship, dependence and subjection, is borne (<a onClick="return mV(\'Deu\',28,48);">De 28:48</a>; <a onClick="return mV(\'Jer\',27,8,11,12);">Jer 27:8,11,12</a>; <a onClick="return mV(\'Jer\',28,14);">28:14</a>; <a onClick="return mV(\'Act\',15,10);">Ac 15:10</a>). "To shake off the yoke," "to break the yoke," or "to take it off" is expressive of the regaining of independence and liberty, either by one\'s own endeavors or through help from outside (<a onClick="return mV(\'Gen\',27,40);">Ge 27:40</a>; <a onClick="return mV(\'Isa\',10,27);">Isa 10:27</a>; <a onClick="return mV(\'Jer\',28,11);">Jer 28:11</a>; <a onClick="return mV(\'Jer\',30,8);">30:8</a>). Certain animals which were not allowed as food (like the firstborn which were not redeemed) were to be killed by having their necks (\'oreph) broken (<a onClick="return mV(\'Exd\',13,13);">Ex 13:13</a>; <a onClick="return mV(\'Exd\',34,20);">34:20</a>); the turtle-doves and young pigeons, which were sacrificed as sin offerings or as burnt offerings, had their heads wrung or pinched off from their necks (<a onClick="return mV(\'Lev\',5,8);">Le 5:8</a>). In <a onClick="return mV(\'1Sa\',4,18);">1Sa 4:18</a> the Hebrew word miphreqeth signifies a fracture of the upper part of the spinal column caused by a fall.<P>It was a military custom of antiquity for the conqueror to place his foot upon the vanquished. This custom, frequently represented in sculpture on many an Egyptian temple wall, is referred to in <a onClick="return mV(\'Jos\',10,24);">Jos 10:24</a>; Baruch 4:25 and probably in <a onClick="return mV(\'Rom\',16,20);">Ro 16:20</a> and <a onClick="return mV(\'Psa\',110,1);">Ps 110:1</a>. Paul praises the devotion of Aquila and Priscilla, "who for my life laid down their own necks" (<a onClick="return mV(\'Rom\',16,4);">Ro 16:4</a>).<P>To "fall on the neck" of a person is a very usual mode of salutation in the East (<a onClick="return mV(\'Gen\',33,4);">Ge 33:4</a>; <a onClick="return mV(\'Gen\',45,14);">45:14</a>; <a onClick="return mV(\'Gen\',46,29);">46:29</a>; Tob 11:9,13; <a onClick="return mV(\'Luk\',15,20);">Lu 15:20</a>; <a onClick="return mV(\'Act\',20,37);">Ac 20:37</a>). In moments of great emotion such salutation is apt to end in weeping on each other\'s neck.<P>Readiness for work is expressed by "putting one\'s neck to the work" (<a onClick="return mV(\'Neh\',3,5);">Ne 3:5</a>). Severe punishment and calamity are said to "reach to the neck" (<a onClick="return mV(\'Isa\',8,8);">Isa 8:8</a>; <a onClick="return mV(\'Isa\',30,28);">30:28</a>).<P>The Lord Jesus speaks of certain persons for whom it were better to have had a millstone put around the neck and to have been drowned in the sea. The meaning is that even the most disgraceful death is still preferable to a life of evil influence upon even the little ones of God\'s household (<a onClick="return mV(\'Mat\',18,6);">Mt 18:6</a>; <a onClick="return mV(\'Mar\',9,42);">Mr 9:42</a>; <a onClick="return mV(\'Luk\',17,2);">Lu 17:2</a>).<P>To "make the neck stiff," to "harden the neck" indicates obstinacy often mingled with rebellion (<a onClick="return mV(\'Exd\',32,9);">Ex 32:9</a>; <a onClick="return mV(\'Exd\',33,3,5);">33:3,5</a>; <a onClick="return mV(\'Exd\',34,9);">34:9</a>; <a onClick="return mV(\'2Ch\',30,8);">2Ch 30:8</a>; <a onClick="return mV(\'2Ch\',36,13);">36:13</a>; <a onClick="return mV(\'Neh\',9,16,17,29);">Ne 9:16,17,29</a>; <a onClick="return mV(\'Psa\',75,5);">Ps 75:5</a> (the Revised Version margin "insolently with a haughty neck"); <a onClick="return mV(\'Pro\',29,1);">Pr 29:1</a>; <a onClick="return mV(\'Jer\',7,26);">Jer 7:26</a>). Compare sklerotracholes, "stiffnecked" (<a onClick="return mV(\'Act\',7,51);">Ac 7:51</a>). Similarly Isaiah (<a onClick="return mV(\'Isa\',48,4);">48:4</a>) speaks of the neck of the obstinate sinner as resembling an iron sinew.`<a href="./study/isbe/search.html?string=FOOTSTOOL">FOOTSTOOL</a>`106';
|
||
isbe[6322]='Necklace`nek\'-las (rabhidh, "chain"): A neck-chain ornament, worn either separately (<a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>), or with pendants (<a onClick="return mV(\'Isa\',3,19);">Isa 3:19</a>), such as crescents (<a onClick="return mV(\'Isa\',3,18);">Isa 3:18</a>) or rings (<a onClick="return mV(\'Gen\',38,25);">Ge 38:25</a>); sometimes made of gold (<a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>; <a onClick="return mV(\'Dan\',5,29);">Da 5:29</a>), or of strings of jewels (<a onClick="return mV(\'Sgs\',1,10);">So 1:10</a>). Even beasts of burden were sometimes so adorned by royalty (<a onClick="return mV(\'Jdg\',8,26);">Jud 8:26</a>). It was considered suggestive of pride (<a onClick="return mV(\'Psa\',73,6);">Ps 73:6</a>) or of filial loyalty (<a onClick="return mV(\'Pro\',1,9);">Pr 1:9</a>). The word does not occur in the King James Version, but such adornments have always been popular in all the Bible lands.``1';
|
||
isbe[6323]='Neco`ne\'-ko (nekho (<a onClick="return mV(\'2Ch\',35,22);">2Ch 35:22</a>; <a onClick="return mV(\'2Ch\',36,4);">36:4</a>))., "chain"): A neck-chain ornament, worn either separately (<a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>), or with pendants (<a onClick="return mV(\'Isa\',3,19);">Isa 3:19</a>), such as crescents (<a onClick="return mV(\'Isa\',3,18);">Isa 3:18</a>) or rings (<a onClick="return mV(\'Gen\',38,25);">Ge 38:25</a>); sometimes made of gold (<a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>; <a onClick="return mV(\'Dan\',5,29);">Da 5:29</a>), or of strings of jewels (<a onClick="return mV(\'Sgs\',1,10);">So 1:10</a>). Even beasts of burden were sometimes so adorned by royalty (<a onClick="return mV(\'Jdg\',8,26);">Jud 8:26</a>). It was considered suggestive of pride (<a onClick="return mV(\'Psa\',73,6);">Ps 73:6</a>) or of filial loyalty (<a onClick="return mV(\'Pro\',1,9);">Pr 1:9</a>). The word does not occur in the King James Version, but such adornments have always been popular in all the Bible lands.`<a href="./study/isbe/search.html?string=PHARAOH+NECOH">PHARAOH-NECOH</a>`1';
|
||
isbe[6324]='Necodan`ne-ko\'-dan.`<a href="./study/isbe/search.html?string=NEKODA">NEKODA</a>`1';
|
||
isbe[6325]='Necromancy`nek\'-ro-man-si.`<a href="./study/isbe/search.html?string=ASTROLOGY">ASTROLOGY</a>; <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>; <a href="./study/isbe/search.html?string=WITCHCRAFT">WITCHCRAFT</a>`1';
|
||
isbe[6326]='Nedabiah`ned-a-bi\'-a (nedhabhyah): A descendant of David (<a onClick="return mV(\'1Ch\',3,18);">1Ch 3:18</a>).``1';
|
||
isbe[6327]='Needle`ne\'-d\'-l (rhaphis): The word "needle" occurs only 3 times, namely, in the reference to Christ\'s use of the proverb: "It is easier for a camel to go through a needle\'s eye, than for a rich man to enter into the kingdom of God" (<a onClick="return mV(\'Mat\',19,24);">Mt 19:24</a>; <a onClick="return mV(\'Mar\',10,25);">Mr 10:25</a>; <a onClick="return mV(\'Luk\',18,25);">Lu 18:25</a>). This saying ought to be accepted in the same sense as <a onClick="return mV(\'Mat\',23,24);">Mt 23:24</a>, "Ye blind guides, that strain out the gnat, and swallow the camel!" Christ used them to illustrate absurdities. A rabbinical parallel is cited, "an elephant through a needle\'s eye." Some writers have attempted to show that rhaphis referred to a small gate of a walled oriental city. No evidence of such a use of the word exists in the terms applied today in Biblical lands to this opening. "Rich man" here has the connotation of a man bound up in his riches. If a man continues to trust in his earthly possessions to save him, it would be absurd for him to expect to share in the spiritual kingdom where dependence upon the King is a first requisite.<P>The fact that needles are not mentioned elsewhere in the Bible should not be taken to indicate that this instrument was not used. Specimens of bone and metal needles of ancient origin show that they were common household objects.`<a href="./study/isbe/search.html?string=CAMEL">CAMEL</a>`133';
|
||
isbe[6328]='Needlework`ne\'-d\'-l-wurk.`<a href="./study/isbe/search.html?string=EMBROIDERY">EMBROIDERY</a>`1';
|
||
isbe[6329]='Needy`ned\'-i (\'ebhyon).`<a href="./study/isbe/search.html?string=POOR">POOR</a>`1';
|
||
isbe[6330]='Neesing`ne\'-zing (<a onClick="return mV(\'Job\',41,18);">Job 41:18</a>, the King James Version, the English Revised Version "by his neesings a light doth shine," the American Standard Revised Version "sneezings"): "Neese" in Elizabethan English (through two distinct derivations) could mean either "sneeze" or "snort," and it is impossible to say which force was intended by the King James Version editors. The Hebrew is \'atishah, a word found only here, but connected with a Semitic root meaning "sneeze," or, perhaps, "snort." <a onClick="return mV(\'Job\',41,18);">Job 41:18</a> is part of the description of the "leviathan" or crocodile. This animal has a habit of inflating himself, and after this he discharges through his nostrils the moist, heated vapor, which sparkles in the sunlight. The act is neither a "sneeze" nor a "snort," but the latter word is sufficiently descriptive. There is no allusion to legendary "fire-spouting" monsters. Compare <a onClick="return mV(\'Job\',39,20);">Job 39:20</a>; <a onClick="return mV(\'Jer\',8,16);">Jer 8:16</a>.<P>In the older editions of the King James Version "neesed" is found in <a onClick="return mV(\'2Ki\',4,35);">2Ki 4:35</a>: "and the child neesed seven times" (later editions and the Revised Version (British and American) "sneezed").``48';
|
||
isbe[6331]='Negeb`neg\'-eb (ha-neghebh, "the negeb" or simply, neghebh, from a root meaning "to be dry," and therefore in the first instance implying the "dry" or "parched regions," hence, in the Septuagint it is usually translated eremos, "desert," also nageb):<P>1. Meaning:<P>As the Negeb lay to the south of Judah, the word came to be used in the sense of "the south," and is so used in a few passages (e.g. <a onClick="return mV(\'Gen\',13,14);">Ge 13:14</a>) and in such is translated lips (see <a href="./study/isbe/search.html?string=GEOGRAPHY">GEOGRAPHY)</a>. The English translation is unsuitable in several passages, and likely to lead to confusion. For example, in <a onClick="return mV(\'Gen\',13,1);">Ge 13:1</a> Abram is represented as going "into the south" when journeying northward from Egypt toward Bethel; in <a onClick="return mV(\'Num\',13,22);">Nu 13:22</a> the spies coming from the "wilderness of Zin" toward Hebron are described as coming "by the south," although they were going north. The difficulty in these and many other passages is at once obviated if it is recognized that the Negeb was a geographical term for a definite geographical region, just as Shephelah, literally, "lowland," was the name of another district of Palestine. In the Revised Version (British and American) "Negeb" is given in margin, but it would make for clearness if it were restored to the text.<P>2. Description:<P>This "parched" land is generally considered as beginning south of edition Dahariyeb<65>the probable site of <a href="./study/isbe/search.html?string=DEBIR">DEBIR</a> (which see)<29>and as stretching south in a series of rolling hills running in a general direction of east to west until the actual wilderness begins, a distance of perhaps 70 miles (see <a href="./study/isbe/search.html?string=NATURAL+FEATURES">NATURAL FEATURES</a>). To the east it is bounded by the Dead Sea and the Southern Ghor, and to the west there is no defined boundary before the Mediterranean. It is a land of sparse and scanty springs and small rainfall; in the character of its soil it is a transition from the fertility of Canaan to the wilderness of the desert; it is essentially a pastoral land, where grazing is plentiful in the early months and where camels and goats can sustain life, even through the long summer drought. Today, as through most periods of history, it is a land for the nomad rather than the settled inhabitant, although abundant ruins in many spots testify to better physical conditions at some periods (see I,5,below). The direction of the valleys east or west, the general dryness, and the character of the inhabitants have always made it a more or less isolated region without thoroughfare. The great routes pass along the coast to the west or up the Arabah to the east. It formed an additional barrier to the wilderness beyond it; against all who would lead an army from the south, this southern frontier of Judah was always secure. Israel could not reach the promised land by this route, through the land of the Amalekites (<a onClick="return mV(\'Num\',13,29);">Nu 13:29</a>; <a onClick="return mV(\'Num\',14,\'43-45\');">14:43-45</a>).<P>3. Old Testament References:<P>The Negeb was the scene of much of Abram\'s wanderings (<a onClick="return mV(\'Gen\',12,9);">Ge 12:9</a>; <a onClick="return mV(\'Gen\',13,1,3);">13:1,3</a>; <a onClick="return mV(\'Gen\',20,1);">20:1</a>); it was in this district that Hagar met with the angel (<a onClick="return mV(\'Gen\',16,7,14);">Ge 16:7,14</a>); Isaac (<a onClick="return mV(\'Gen\',24,62);">Ge 24:62</a>) and Jacob (<a onClick="return mV(\'Gen\',37,1);">Ge 37:1</a>; <a onClick="return mV(\'Gen\',46,5);">46:5</a>) both dwelt there. Moses sent the spies through this district to the hill country (<a onClick="return mV(\'Num\',13,17,22);">Nu 13:17,22</a>); the Amalekites then dwelt there (<a onClick="return mV(\'Num\',13,29);">Nu 13:29</a>) and apparently, too, in some parts of it, the Avvim (<a onClick="return mV(\'Jos\',13,3,4);">Jos 13:3,4</a>). The inheritance of the children of Simeon, as given in <a onClick="return mV(\'Jos\',19,\'1-9\');">Jos 19:1-9</a>, was in the Negeb, but in <a onClick="return mV(\'Jos\',15,\'21-32\');">Jos 15:21-32</a> these cities are credited to Judah (see <a href="./study/isbe/search.html?string=SIMEON">SIMEON</a>). Achish allotted to David, in response to his request, the city of <a href="./study/isbe/search.html?string=ZIKLAG">ZIKLAG</a> (q.v) in the Negeb (<a onClick="return mV(\'1Sa\',27,5);">1Sa 27:5</a>f); the exploits of David were against various parts of this district described as the Negeb of Judah, the Negeb of the <A href="./study/isbe/search.html?string=JERAHMEEL;+JERAHMEELITES">Jerahmeelites</a>, and the Negeb of the <A href="./study/isbe/search.html?string=KENITES">Kenites</a> while in <a onClick="return mV(\'1Sa\',30,14);">1Sa 30:14</a> we have mention of the Negeb of the <A href="./study/isbe/search.html?string=CHERETHITES">Cherethites</a> and the Negeb of <A href="./study/isbe/search.html?string=CALEB">Caleb</a>. To this we may add the Negeb of <A href="./study/isbe/search.html?string=ARAD">Arad</a> (<a onClick="return mV(\'Jdg\',1,16);">Jud 1:16</a>). It is impossible to define the districts of these various clans (see separate articles under these names). The, Negeb, together with the "hill-country" and the "Shephelah," was according to Jeremiah (<a onClick="return mV(\'Jer\',17,26);">17:26</a>; <a onClick="return mV(\'Jer\',32,44);">32:44</a>; <a onClick="return mV(\'Jer\',33,13);">33:13</a>) to have renewed prosperity after the captivity of Judah was ended.<P>4. Later History:<P>When Nebuchadnezzar took Jerusalem the Edomites sided with the Babylonians (compare <a onClick="return mV(\'Lam\',4,21);">La 4:21</a>f; <a onClick="return mV(\'Eze\',35,\'3-15\');">Eze 35:3-15</a>; <a onClick="return mV(\'Oba\',1,\'10-16\');">Ob 1:10-16</a>), and during the absence of the Jews they advanced north and occupied all the Negeb and Southern Judea as far as Hebron (see <a href="./study/isbe/search.html?string=JUDAEA">JUDAEA</a>). Here they annoyed the Jews in Maccabean times until Judas expelled them from Southern Judea (164 BC) and John Hyrcanus conquered their country and compelled them to become Jews (109 BC). It was to one of the cities here<72>Malatha<68>that Herod Agrippa withdrew himself (Josephus, Ant, XVIII, vi, 2).<P>The palmy days of this district appear to have been during the Byzantine period: the existing ruins, so far as they can be dated at all, belong to this time. Beersheba was an important city with a bishop, and Elusa (mentioned by Ptolemy in the 2nd century) was the seat of a bishop in the 4th, 5th and 6th centuries. After the rise of Mohammedanism the land appears to have lapsed into primitive conditions. Although lawlessness and want of any central control may account for much of the retrogression, yet it is probable that Professor Ellsworth Huntington (loc. cit.) is right in his contention that a change of climate has had much to do with the rise and fall of civilization and settled habitation in this district. The district has long been given over to the nomads, and it is only quite recently that the Turkish policy of planting an official with a small garrison at Beersheba and at \'Aujeh has produced some slight change in the direction of a settled population and agricultural pursuits.<P>5. Its Ancient Prosperity:<P>It is clear that in at least two historic periods the Negeb enjoyed a very considerable prosperity. What it may have been in the days of the Patriarchs it is difficult to judge; all we read of them suggests a purely nomadic life similar to the Bedouin of today but with better pasturage. In the division of the land among the tribes mention is made of many cities<65>the Hebrew mentions 29 (<a onClick="return mV(\'Jos\',15,\'21-32\');">Jos 15:21-32</a>; <a onClick="return mV(\'Jos\',19,\'1-9\');">19:1-9</a>; <a onClick="return mV(\'1Ch\',4,\'28-33\');">1Ch 4:28-33</a>)<29>and the wealth of cattle evidently was great (compare <a onClick="return mV(\'1Sa\',15,9);">1Sa 15:9</a>; <a onClick="return mV(\'1Sa\',27,9);">27:9</a>; <a onClick="return mV(\'1Sa\',30,16);">30:16</a>; <a onClick="return mV(\'2Ch\',14,14);">2Ch 14:14</a>f). The condition of things must have been far different from that of recent times.<P>The extensive ruins at Bir es Seba\' (Beersheba) Khalasa (Elusa), Ruheibeh (<a href="./study/isbe/search.html?string=REHOBOTH">REHOBOTH</a>, which see), \'Aujeh and other cities, together with the signs of orchards, vineyards and gardens scattered widely around these and other sites, show how comparatively well populated this area was in Byzantine times in particular. Professor Huntington (loc. cit.) concludes from these ruins that the population of the large towns of the Negeb alone at this period must have amounted to between 45,000 and 50,000. The whole district does not support 1,000 souls today.<P>LITERATURE.<P>Robinson, BR (1838); Wilton, The Negeb, or "South Country" of Scripture (1863); E.H. Palmer, The Desert of the Exodus, II (1871); Trumbull, Kadesh-Barnea (1884); G. A. Smith, HGHL, chapter xiii (1894); E. Huntington, Palestine and Its Transformation, chapter vi, etc.``117';
|
||
isbe[6332]='Neginah; Neginoth`ne-ge\'-na (<a onClick="return mV(\'Psa\',61,1);">Ps 61 the King James Version, title</a>), ne-ge\'-noth, neg\'-i-noth (<a onClick="return mV(\'Psa\',4,1);">Ps 4 the King James Version, title</a>).`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>; <a href="./study/isbe/search.html?string=PSALMS">PSALMS</a>`1';
|
||
isbe[6333]='Nehelamite, the`ne-hel\'-a-mit, (ha-necheldmi): The designation of Shemaiah, a false prophet who opposed Jeremiah (<a onClick="return mV(\'Jer\',29,24,31,32);">Jer 29:24,31,32</a>). The word means "dweller of Nehelam," but no such place-name is found in the Old Testament. Its etymology, however, suggests a connection with the Hebrew chalam, "to dream," and this has given rise to the rendering of the King James Version margin "dreamer."``1';
|
||
isbe[6334]='Nehemiah`ne-he-mi\'-a, ne-hem-i\'-a (nechemyah, "comforted of Yah"):<P>1. Family<P>2. Youth<P>3. King\'s Cupbearer<P>4. Governor of Judea<P>5. Death<P>LITERATURE<hr /><P>Nehemiah, the son of Hacaliah, is the Jewish patriot whose life is recorded in the Biblical work named after him. All that we know about him from contemporary sources is found in this book; and so the readers of this article are referred to the Book of Nehemiah for the best and fullest account of his words and deeds.<P>1. Family:<P>All that is known of his family is that he was the son of Hacaliah (<a onClick="return mV(\'Neh\',1,1);">Ne 1:1</a>) and that one of his brothers was called Hanani (<a onClick="return mV(\'Neh\',1,2);">Ne 1:2</a>; <a onClick="return mV(\'Neh\',7,2);">7:2</a>); the latter a man of sufficient character and importance to have been made a ruler of Jerusalem.<P>From <a onClick="return mV(\'Neh\',10,\'1-8\');">Ne 10:1-8</a> some have inferred that he was a priest, since Nehemiah comes first in the list of names ending with the phrase, "these were the priests." This view is supported by the Syriac and Arabic versions of <a onClick="return mV(\'Neh\',10,1);">10:1</A>, which read: "Nehemiah the elder, the son of Hananiah the chief of the priests"; and by the Latin Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) of 2Macc 1:21, where he is called "Nehemiah the priest," and possibly by 2Macc 1:18, where it is said that Nehemiah "offered sacrifices, after that he had builded the temple and the altar."<P>The argument based upon <a onClick="return mV(\'Neh\',10,\'1-8\');">Ne 10:1-8</a> will fall to the ground, if we change the pointing of the "Seraiah" of the 3rd verse and read "its princes," referring back to the princes of <a onClick="return mV(\'Neh\',10,1);">10:1</A>. In this case, Nehemiah and Zedekiah would be the princes; then would come the priests and then the Levites.<P>Some have thought that he was of the royal line of Judah, inasmuch as he refers to his "fathers\' sepulchres" at Jerusalem (<a onClick="return mV(\'Neh\',2,3);">Ne 2:3</a>). This would be a good argument only if it could be shown that none but kings had sepulchers at Jerusalem.<P>It has been argued again that he was of noble lineage because of his position as cupbearer to the king of Persia. To substantiate this argument, it would need to be shown that none but persons of noble birth could serve in this position; but this has not been shown, and cannot be shown.<P>2. Youth:<P>From the fact that Nehemiah was so grieved at the desolation of the city and sepulchers of his fathers and that he was so jealous for the laws of the God of Judah, we can justly infer that he was brought up by pious parents, who instructed him in the history and law of the Jewish people.<P>3. King\'s Cupbearer:<P>Doubtless because of his probity and ability, he was apparently at an early age appointed by Artaxerxes, king of Persia, to the responsible position of cupbearer to the king. There is now no possible doubt that this King his king was Artaxerxes, the first of that name, commonly called Longimanus, who ruled over Persia from 464 to 424 BC. The mention of the sons of Sanballat, governor of Samaria, in a letter written to the priests of Jerusalem in 407 BC, among whom Johanan is especially named, proves that Sanballat must have ruled in the time of Artaxerxes I rather than in that of Artaxerxes II.<P>The office of cupbearer was "one of no trifling honor" (Herod. iii.34). It was one of his chief duties to taste the wine for the king to see that it was not poisoned, and he was even admitted to the king while the queen was present (<a onClick="return mV(\'Neh\',2,6);">Ne 2:6</a>). It was on account of this position of close intimacy with the king that Nehemiah was able to obtain his commission as governor of Judea and the letters and edicts which enabled him to restore the walls of Jerusalem.<P>4. Governor of Judea:<P>The occasion of this commission was as follows: Hanani, the brother of Nehemiah, and other men of Judah came to visit Nehemiah while he was in Susa in the 9th month of the 20th year of Artaxerxes. They reported that the Jews in Jerusalem were in great affliction and that the wall thereof was broken down and its gates burned with fire. Thereupon he grieved and fasted and prayed to God that he might be granted favor by the king. Having appeared before the latter in the 1st month of the 21st year of Artaxerxes, 444 BC, he was granted permission to go to Jerusalem to build the city of his fathers\' sepulchers, and was given letters to the governors of Syria and Palestine and especially to Asaph, the keeper of the king\'s forest, ordering him to supply timber for the wall, the fortress, and the temple. He was also appointed governor of the province of which Jerusalem was the capital.<P>Armed with these credentials and powers he repaired to Jerusalem and immediately set about the restoration of the walls, a work in which he was hindered and harassed by Sanballat, the governor of Samaria, and others, some of them Jews dwelling in Jerusalem. Notwithstanding, he succeeded in his attempt and eventually also in providing gates for the various entrances to the city.<P>Having accomplished these external renovations, he instituted a number of social reforms. He appointed the officers necessary for better government, caused the people to be instructed in the Law by public readings, and expositions; celebrated the Feast of Tabernacles; and observed a national fast, at which the sins of the people were confessed and a new covenant with Yahweh was solemnly confirmed. The people agreed to avoid marriages with the heathen, to keep the Sabbath, and to contribute to the support of the temple. To provide for the safety and prosperity of the city, one out of every ten of the people living outside Jerusalem was compelled to settle in the city. In all of these reforms he was assisted by Ezra, who had gone up to Jerusalem in the 7th year of Artaxerxes.<P>5. Death:<P>Once, or perhaps oftener, during his governorship Nehemiah returned to the king. Nothing is known as to when or where he died. It is certain, however, that he was no longer governor in 407 BC; for at that time according to the Aramaic letter written from Elephantine to the priests of Jerusalem, Bagohi was occupying the position of governor over Judea. One of the last acts of Nehemiah\'s government was the chasing away of one of the sons of Joiada, the son of Eliashib, because he had become the son-in-law to Sanballat, the governor of Samaria. As this Joiada was the father of Johanan (<a onClick="return mV(\'Neh\',12,22);">Ne 12:22</a>) who, according to the Aramaic papyrus, was high priest in 407 BC, and according to Josephus (Ant., XI, viii.1) was high priest while Bagohi (Bogoas) was general of Artaxerxes\' army, it is certain that Nehemiah was at this time no longer in power. From the 3rd of the Sachau papyri, it seems that Bagohi was already governor in 410 BC; and, that at the same time, Dalayah, the son of Sanballat, was governor in Samaria. More definite information on these points is not to be had at present.<P>LITERATURE.<P>The only early extra-Biblical data with regard to Nehemiah and the Judea of his times are to be found:<P>(1) in the Egyptian papyri of Elephantine ("Aramaische Papyri und Ostraka aus einer judischen Militar-Kolonie zu Elephantine," Altorientalische Sprachdenkmaler des 5. Jahrhunderts vor Chr., Bearbeitet von Eduard Sachau. Leipzig, 1911);<P>(2) in Josephus, Ant, XI, vi, 6-8; vii,1,2;<P>(3) in Ecclesiasticus 49:13, where it is said: "The renown of Nehemiah is glorious; of him who established our waste places and restored our ruins, and set up the gates and bars";<p>(4) and lastly in 2Macc 1:18-36 and 2:13; in the latter of these passages it speaks of \'the writings and commentaries of Nehemiah; and how he, founding a library, gathered together the acts of the kings and the prophets and of David and the epistles of the kings concerning the holy gifts.\'`<a href="./study/isbe/search.html?string=EZRA+NEHEMIAH">EZRA-NEHEMIAH</a>`196';
|
||
isbe[6335]='Nehemiah, Book of``<a href="./study/isbe/search.html?string=EZRA+NEHEMIAH">EZRA-NEHEMIAH</a>`1';
|
||
isbe[6336]='Nehemias`ne-he-mi\'-as: Greek form of the Hebrew Nehemiah.<P>(1) Neemias, one of the leaders of the return under Zerubbabel (1Esdras 5:8) equals "Nehemiah" of <a onClick="return mV(\'Ezr\',2,2);">Ezr 2:2</a>; <a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>.<P>(2) Neemias, Codex Vaticanus Naimias, the prophet Nehemiah (1Esdras 5:40 where the King James Version margin reads "Nehemias who also is Atharias"). Neither Nehemias nor Attharias is found in the parallel <a onClick="return mV(\'Ezr\',2,63);">Ezr 2:63</a>; <a onClick="return mV(\'Neh\',7,65);">Ne 7:65</a>, but ha-tirshatha\' equals Tirshatha, "the governor," by whom Zerubbabel must be intended. Thus, the Hebrew word for "governor" has been converted into a proper name and by some blunder the name Nehemiah inserted, perhaps because he also was known by the title of "governor."``5';
|
||
isbe[6337]='Nehiloth`ne-hil\'-oth, ne\'-hi-loth (<a onClick="return mV(\'Psa\',5,1);">Ps 5, title</a>). See <a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>.``1';
|
||
isbe[6338]='Nehum`ne\'-hum (nechum): One of the twelve heads of the people who returned with Zerubbabel (<a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>). In the parallel passage (<a onClick="return mV(\'Ezr\',2,2);">Ezr 2:2</a>), the name appears as <a href="./study/isbe/search.html?string=REHUM">REHUM</a> (which see), and in 1Esdras 5:8 as "Roimus."``1';
|
||
isbe[6339]='Nehushta`ne-hush\'-ta (nechushta\'): Mother of King Jehoiachin (<a onClick="return mV(\'2Ki\',24,8);">2Ki 24:8</a>). She was the daughter of Elnathan of Jerusalem. After the fall of the city she was exiled with her son and his court (<a onClick="return mV(\'2Ki\',24,12);">2Ki 24:12</a>; <a onClick="return mV(\'Jer\',29,2);">Jer 29:2</a>).``1';
|
||
isbe[6340]='Nehushtan`ne-hush\'-tan (nechushtan; compare nechosheth, "brass," and nachash, "serpent"):<P>1. Traditional Interpretation:<P>The word occurs but once, namely, in <a onClick="return mV(\'2Ki\',18,4);">2Ki 18:4</a>. In the account there given of the reforms carried out by Hezekiah, it is said that "he brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and he called it Nehushtan." According to the Revised Version margin the word means "a piece of brass." If this be correct, the sense of the passage is that Hezekiah not only breaks the brazen serpent in pieces but, suiting the word to the act, scornfully calls it "a (mere) piece of brass." Hezekiah thus takes his place as a true reformer, and as a champion of the purification of the religion of Israel. This is the traditional interpretation of the passage, and fairly represents the Hebrew text as it now stands.<P>2. Derivation: A Proper Noun:<P>There are at least three considerations, however, which throw doubt upon this interpretation. In the first place, the word Nehushtan is not a common noun, and cannot mean simply "a piece of brass." The point of the Biblical statement is entirely lost by such a construction. It is emphatically a proper noun, and is the special name given to this particular brazen serpent. As such it would be sacred to all worshippers of the brazen serpent, and familiar to all who frequented the Temple. In the second place, it is probable that Nehushtan is to be derived from nachash, "serpent," rather than from nechosheth, "brass,"<P>(1) because the Greek VSS, representing a form of the Hebrew text earlier than Massoretic Text, suggest this in their transliteration of Nehushtan (Codex Vaticanus Nesthalei; Codex Alexandrinus Nesthan);<P>(2) because the Hebrew offers a natural derivation of Nehushtan from nachash, "serpent"; and<P>(3) because the name of the image would more probably be based on its form than on the material out of which it was made. In the third place, the reading, "and it was called," which appears in the Revised Version margin, is decidedly preferable to that in the text. It not only represents the best reading of the Hebrew, but is confirmed by the similar reading, "and they called it," which appears in the Greek version referred to above. These readings agree in their indication that Nehushtan was the name by which the serpent-image was generally known during the years it was worshipped, rather than an expression used for the first time by Hezekiah on the occasion of its destruction.<P>Whichever derivation be adopted, however, the word must be construed as a proper name. If it be derived from "brass," then the translation must be, not "a piece of brass," but "The (great) Brass," giving the word a special sense by which it refers unequivocally to the well-known image made of brass. If it be derived from "serpent," then the translation must be, "The (great) Serpent," the word in this case referring in a special sense to the well-known image in serpent form. But the significance of the word probably lies far back of any etymological explanation of it that can now be given. It is not a term that can be adequately explained by reference to verbal roots, but is rather an epitome of the reverence of those who, however mistakenly, looked upon the brazen serpent as a proper object of worship.<P>In view of the foregoing it may be concluded,<P>(1) that Nehushtan was the (sacred) name by which the brazen serpent was known during the years "the children of Israel did burn incense to it";<P>(2) that the word is derived from nachash, "serpent"; and<P>(3) that it was used in the sense of "The Serpent," par excellence.`<a href="./study/isbe/search.html?string=IMAGES">IMAGES</a>; <a href="./study/isbe/search.html?string=SERPENT,+FIERY">SERPENT, FIERY</a>`104';
|
||
isbe[6341]='Neiel`ne\'i\'-el (ne\'i\'el; Codex Vaticanus Inael; Codex Alexandrinus Aniel): A town on the boundary between Zebulun and Asher mentioned between Jiftah-el and Cabul (<a onClick="return mV(\'Jos\',19,27);">Jos 19:27</a>). It may be the same as Neah (<a onClick="return mV(\'Jos\',19,13);">Jos 19:13</a>), but the place is not identified.``1';
|
||
isbe[6342]='Neigh`na (tsahal, "to cry aloud," "neigh"): Figuratively used to indicate lustful desire (<a onClick="return mV(\'Jer\',5,8);">Jer 5:8</a>; compare <a onClick="return mV(\'Neh\',13,29);">13:29</A>).``1';
|
||
isbe[6343]='Neighbor`na\'-ber (rea\', \'amith, "friend," qarobh, shakhen; ho plesion, "near" geiton, (compare 2Macc 6:8; 9:25), "inhabitant"; Latin proximus (2Esdras 15:19), civis (2Esdras 9:45; 10:2, the Revised Version margin "townman")):<P>1. As Described in the Old Testament:<P>In the Old Testament, the relationship of neighborhood involves moral and social obligations which are frequently emphasized. These are in the main described in negative rather than positive terms; e.g. there are special injunctions not to bear false witness against a neighbor (<a onClick="return mV(\'Exd\',20,16);">Ex 20:16</a>; <a onClick="return mV(\'Deu\',5,20);">De 5:20</a>; <a onClick="return mV(\'Pro\',25,18);">Pr 25:18</a>), or in any way to deal falsely with him, defraud him, frame malicious devices or harbor evil thoughts against him (<a onClick="return mV(\'Exd\',20,17);">Ex 20:17</a>; <a onClick="return mV(\'Lev\',6,2);">Le 6:2</a>; <a onClick="return mV(\'Lev\',19,13);">19:13</a>; <a onClick="return mV(\'Deu\',23,24);">De 23:24</a>f; <a onClick="return mV(\'Psa\',15,3);">Ps 15:3</a>; <a onClick="return mV(\'Psa\',101,5);">101:5</a>; <a onClick="return mV(\'Pro\',24,28);">Pr 24:28</a>; <a onClick="return mV(\'Jer\',22,13);">Jer 22:13</a>; <a onClick="return mV(\'Zec\',8,17);">Zec 8:17</a>), or to lead him into shameful conduct (<a onClick="return mV(\'Hab\',2,15);">Hab 2:15</a>), or to wrong him by lying carnally with his wife (<a onClick="return mV(\'Lev\',18,20);">Le 18:20</a>). But the supreme law that underlies these negative injunctions is stated positively. "Thou shalt love thy neighbor as thyself" (<a onClick="return mV(\'Lev\',19,18);">Le 19:18</a>). In this verse the term "neighbor"is defined by the expression, "the children of my people." Here, and generally in the Old Testament, the term implies more than mere proximity; it means one related by the bond of nationality, a fellow-countryman, compatriot. Yahweh being regarded as a national God, there was no religious bond regulating the conduct of the Hebrews with other nations. Conduct which was prohibited between fellow-Jews was permitted toward a foreigner, e.g. the exaction of interest (<a onClick="return mV(\'Deu\',23,19,20);">De 23:19,20</a>).<P>2. As Described in the New Testament:<P>In the New Testament, this limitation of moral obligation to fellow-countrymen is abolished. Christ gives a wider interpretation of the commandment in <a onClick="return mV(\'Lev\',19,18);">Le 19:18</a>, so as to include in it those outside the tie of nation or kindred. This is definitely done in the parable of the Good Samaritan (<a onClick="return mV(\'Luk\',10,\'25-37\');">Lu 10:25-37</a>), where, in answer to the question, "Who is my neighbor?" Jesus shows that the relationship is a moral, not a physical one, based not on kinship but on the opportunity and capacity for mutual help. The word represents, not so much a rigid fact, but an ideal which one may or may not realize (<a onClick="return mV(\'Luk\',10,36);">Lu 10:36</a>, "Which of these three, thinkest thou, proved (literally, became, not was) neighbor," etc.). This larger connotation follows naturally as a corollary to the doctrine of the universal Fatherhood of God. The commandment to love one\'s neighbor as one\'s self must not be interpreted as if it implied that we are to hate our enemy (an inference which the jews were apt to make); human love should be like the Divine, impartial, having all men for its object (<a onClick="return mV(\'Mat\',5,43);">Mt 5:43</a>). Love to one\'s fellow-men in this broad sense to be placed side by side with love to God as the essence and sum of human duty (<a onClick="return mV(\'Mat\',22,\'35-40\');">Mt 22:35-40</a> parallel <a onClick="return mV(\'Mar\',12,\'28-31\');">Mr 12:28-31</a>). Christ\'s apostles follow His example in giving a central position to the injunction to love one\'s neighbor as one\'s self (<a onClick="return mV(\'Jam\',2,8);">Jas 2:8</a>, where is is called the "royal law" i.e. the supreme or governing law; <a onClick="return mV(\'Rom\',13,9);">Ro 13:9</a>; <a onClick="return mV(\'Gal\',5,14);">Ga 5:14</a>).``49';
|
||
isbe[6344]='Nekeb`ne\'-keb: This name occurs only in combination with "Adami" (\'adhami ha-neqebh, "Adami of the pass"); Septuagint reads the names of two places: kai Arme kai Nabok (B); kai Armai kai Nakeb (<a onClick="return mV(\'Jos\',19,33);">Jos 19:33</a>), so we should possibly read "Adami and Nekeb." Neubauer says (Geog. du Talmud, 225) that later the name of Nekeb was Ciyadathah. It may therefore be represented by the modern Seiyadeh, not far from ed-Damieh to the east of Tabor, about 4 miles southwest of Tiberias. The name of Nekeb, a town in Galilee, appears in the list of Thothmes III.``1';
|
||
isbe[6345]='Nekoda`ne-ko\'-da (neqodha\'):<P>(1) Head of a family of Nethinim (<a onClick="return mV(\'Ezr\',2,48);">Ezr 2:48</a>; <a onClick="return mV(\'Neh\',7,50);">Ne 7:50</a>; compare 1Es 5:31).<P>(2) Head of a family which failed to prove its Israelite descent (<a onClick="return mV(\'Ezr\',2,60);">Ezr 2:60</a>; <a onClick="return mV(\'Neh\',7,62);">Ne 7:62</a>; compare 1Es 5:31,37). In the parallel verses of 1Esdras the names are given thus: <a href="./study/isbe/search.html?string=NOEBA">NOEBA</a> and <a href="./study/isbe/search.html?string=NEKODAN">NEKODAN</a> (which see).``1';
|
||
isbe[6346]='Nekodan`ne-ko\'-dan (Nekodan; the Revised Version margin "Nekoda"; the King James Version Necodan):<P>(1) Head of a family which returned from exile, but "could not show their families nor their stock" (1Esdras 5:37) equals "Nekoda" of <a onClick="return mV(\'Ezr\',2,60);">Ezr 2:60</a>; <a onClick="return mV(\'Neh\',7,62);">Ne 7:62</a>.`<a href="./study/isbe/search.html?string=NOEBA">NOEBA</a>`1';
|
||
isbe[6347]='Nemuel`nem\'-u-el, ne-mu\'-el (nemu\'el):ould not show their families nor their stock" (1Esdras 5:37) equals "Nekoda" of <a onClick="return mV(\'Ezr\',2,60);">Ezr 2:60</a>; <a onClick="return mV(\'Neh\',7,62);">Ne 7:62</a>.<P>(1) A Reubenite, brother of Dathan and Abiram (<a onClick="return mV(\'Num\',26,9);">Nu 26:9</a>).<P>(2) A son of Simeon (<a onClick="return mV(\'Num\',26,12);">Nu 26:12</a>; <a onClick="return mV(\'1Ch\',4,24);">1Ch 4:24</a>). The name occurs also in the form "Jemuel" (<a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>). According to Gray (Studies in Hebrew Proper Names), either form is etymologically obscure; but Nemuel is probably correct, for it is easier to account for its corruption into Jemuel than vice versa. The patronymic Nemuelites occurs once (<a onClick="return mV(\'Num\',26,12);">Nu 26:12</a>).``1';
|
||
isbe[6348]='Nemuelites`nem\'-u-el-its, ne-mu\'-el-its (ha-nemu\'eli).`<a href="./study/isbe/search.html?string=NEMUEL">NEMUEL</a>`1';
|
||
isbe[6349]='Nephea`ne-fe\'-a.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
|
||
isbe[6350]='Nepheg`ne\'-feg (nephegh, "sprout," "shoot"):<P>(1) Son of Izhar, and brother of Korah of the famous trio, Korah, Dathan and Abiram (<a onClick="return mV(\'Exd\',6,21);">Ex 6:21</a>).<P>(2) A son of David (<a onClick="return mV(\'2Sa\',5,15);">2Sa 5:15</a>; <a onClick="return mV(\'1Ch\',3,7);">1Ch 3:7</a>; <a onClick="return mV(\'1Ch\',14,6);">14:6</a>).``1';
|
||
isbe[6351]='Nephew`nef\'-u, nev\'-u.`<a href="./study/isbe/search.html?string=RELATIONSHIPS,+FAMILY">RELATIONSHIPS, FAMILY</a>`1';
|
||
isbe[6352]='Nephi`ne\'-fi.`<a href="./study/isbe/search.html?string=NEPHTHAI">NEPHTHAI</a>`1';
|
||
isbe[6353]='Nephilim`nef\'-i-lim (nephilim): This word, translated "giants" in the King James Version, but retained in the Revised Version (British and American), is found in two passages of the Old Testament<6E>one in <a onClick="return mV(\'Gen\',6,4);">Ge 6:4</a>, relating to the antediluvians; the other in <a onClick="return mV(\'Num\',13,33);">Nu 13:33</a>, relating to the sons of Anak in Canaan. In the former place the Nephilim are not necessarily to be identified with the children said to be borne "the daughters of men" to "the sons of God" (<a onClick="return mV(\'Gen\',6,2,4);">Ge 6:2,4</a>); indeed, they seem to be distinguished from the latter as upon the earth before this unholy commingling took place (see <a href="./study/isbe/search.html?string=SONS+OF+GOD">SONS OF GOD</a>). But it is not easy to be certain as to the interpretation of this strange passage. In the second case they clearly represent men of gigantic stature, in comparison with whom the Israelites felt as if they were "grasshopers." This agrees with <a onClick="return mV(\'Gen\',6,4);">Ge 6:4</a>, "the mighty men that were of old, the men of renow." Septuagint, therefore, was warranted in translating by gigantes.``132';
|
||
isbe[6354]='Nephis`ne\'-fis.`<a href="./study/isbe/search.html?string=NIPHIS">NIPHIS</a>`1';
|
||
isbe[6355]='Nephish; Nephisim; Nephishesim; Nephusim`ne\'-fish, ne-fi\'-sim, ne-fish\'-e-sim, ne-fusim (nephicim, nephucim): The former is the Kethibh (Hebrew: "written") form of the name adopted in the Revised Version (British and American); the latter the Qere (Hebrew "read") form, adopted in the King James Version and the Revised Version margin (<a onClick="return mV(\'Ezr\',2,50);">Ezr 2:50</a>).`<a href="./study/isbe/search.html?string=NAPHISH">NAPHISH</a>; <a href="./study/isbe/search.html?string=NEPHUSHESIM">NEPHUSHESIM</a>`1';
|
||
isbe[6356]='Nephthai`nef\'-thi, nef\'-tha-i.`<a href="./study/isbe/search.html?string=NEPHTHAR">NEPHTHAR</a>`1';
|
||
isbe[6357]='Nephthalim`nef\'-tha-lim (<a onClick="return mV(\'Mat\',4,13);">Mt 4:13</a>): The Greek form of <a href="./study/isbe/search.html?string=NAPHTALI">NAPHTALI</a> (which see).``1';
|
||
isbe[6358]='Nephthar; Nephthai`nef\'-thar (Nephthar; Codex Alexandrinus and Swete, Nephthar, the King James Version and Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Naphthar), (Nephthai, al. Nephthaei, Fritzsche, Nepha, the King James Version and Vulgate, following Old Latin, Nephi; Swete, following Codex Alexandrinus, gives Nephthar twice): According to 2Macc 1:19-36, at the time of the captivity the godly priests took of the altar fire of the temple and concealed it "privily in the hollow of a well that was without water," unknown to all. "After many years" (upon Return), before offering the sacrifices, Nehemiah sent the descendants of the godly priests to fetch the hidden fire. They reported they could find no fire but only "thick water" hudor pachu), which he commanded them to draw up and sprinkle upon the wood and the sacrifices. After an interval the sun shone forth from behind a cloud and the liquid ignited and consumed the sacrifices. Nehemiah then commanded them to pour (katachein, al. katechein, and kataschein) the rest of the liquid upon great stones. Another flame sprang up which soon spent itself, "whereas the light from the altar shone still" (Revised Version margin, the exact meaning being doubtful). When the king of Persia investigated it, he enclosed the spot as sacred. Nehemiah and his friends called the thick liquid "Nephthar," "which is by interpretation \'cleansing\'" (katharismos), "but most men call it Nephthai."<P>No satisfactory explanation is to hand of either name; one of which is probably a corruption of the other. And no word exists in the Hebrew like either of them with the meaning of "cleansing," "purification." The Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) applies the name to the spot (hunc locum), not the thing. The story probably originated in Persia, where naphtha was abundant. The ignition of the liquid by the hot rays of the sun and the appearance of the words render it highly probable that it was the inflammable rockoil naphtha, the combustible properties of which were quite familiar to the ancients (Pliny, NH, ii. 109; Plutarch, Alexander 35; Diosc., i.101; Strabo, Geogr. xvi.1, 15); the words then are probably corruptions of what the Greeks termed naphtha. Ewald (History, V, 163) says: "This is but one of the many stories which sought in later times to enhance the very high sanctity of the Temple, with reference even to its origin."``5';
|
||
isbe[6359]='Nephtoah`nef-to\'-a, nef\'-to-a (nephtoach, occurs only in the expression ma\'yan me nephtoach, "the fountain of the waters of Nephtoah"; Septuagint pege hudatos Naphtho): This spring was on the border line between Judah and Benjamin (<a onClick="return mV(\'Jos\',15,9);">Jos 15:9</a>; <a onClick="return mV(\'Jos\',18,15);">18:15</a>). The place is usually identified with Lifta, a village about 2 miles northwest of Jerusalem, on the east bank of the Wady beit Hanina]. It is a village very conspicuous to the traveler along the high road from Jaffa as he nears Jerusalem. There are ancient rock-cut tombs and a copious spring which empties itself into a large masonry reservoir. The situation of Lifta seems to agree well with the most probable line of boundary between the two tribes; the spring as it is today does not appear to be so abundant as to warrant such an expression as "spring of the waters," but it was, like many such sources, probably considerably more abundant in Old Testament times.<P>Conder would identify Lifta with the ancient <a href="./study/isbe/search.html?string=ELEPH">ELEPH</a> (which see) of Benjamin, and, on the ground that the Talmud (see Talmud Babylonian, Yom\' 31a) identifies Nephtoah with <a href="./study/isbe/search.html?string=ETAM">ETAM</a> (which see), he would find the site of Nephtoah at \'Ain \'Atan, south of Bethlehem. The Talmud is not a sufficiently trustworthy guide when unsupported by other evidence, and the identification creates great difficulty with the boundary line. See Palestine Exploration Fund, III, 18, 43, Sh XVII.``117';
|
||
isbe[6360]='Nephushesim; Nephishesim`ne-fush\'-e-sim, ne-fish\'-e-sim (nephushecim, nephishecim): The former is the Kethibh (Hebrew "written") form of the name adopted in the Revised Version (British and American); the latter the Qere (Hebrew "read") form adopted in the King James Version and the Revised Version margin (<a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a>).`<a href="./study/isbe/search.html?string=NAPHISH">NAPHISH</a>; <a href="./study/isbe/search.html?string=NEPHISIM">NEPHISIM</a>`1';
|
||
isbe[6361]='Ner`ner (ner, "lamp"): Father of Abner (<a onClick="return mV(\'1Sa\',14,50);">1Sa 14:50</a>f; <a onClick="return mV(\'1Sa\',26,5,14);">26:5,14</a>, etc.); grandfather of Saul (<a onClick="return mV(\'1Ch\',8,33);">1Ch 8:33</a>). Other references, though adding no further information are <a onClick="return mV(\'2Sa\',2,8,12);">2Sa 2:8,12</a>; <a onClick="return mV(\'2Sa\',3,23,25,28,37);">3:23,25,28,37</a>; <a onClick="return mV(\'1Ki\',2,5,32);">1Ki 2:5,32</a>, etc.``1';
|
||
isbe[6362]='Nereus`ne\'-rus, ne\'-re-us (Nereus): The name of a Roman Christian to whom with his sister Paul sent greetings (<a onClick="return mV(\'Rom\',16,15);">Ro 16:15</a>). Nereus and the others saluted with him (<a onClick="return mV(\'Rom\',16,15);">Ro 16:15</a>) formed small community or "house church." The name of the sister is not given, but the name Nereis is found on an inscription of this date containing names of the emperor\'s servants (Lightfoot, Phil, 176). Among the Acta Sanctorum connected with the early church in Rome are the "Acts of Nereus and Achilleus" which call them chamberlains of Domitilla, the niece of Vespasian, and relate their influence over her in persuading her to remain a virgin.``78';
|
||
isbe[6363]='Nergal`nar\'-gal (nereghal): A Babylonian deity, identified with the planet Mars, and worshipped at Cutha (compare <a onClick="return mV(\'2Ki\',17,30);">2Ki 17:30</a>).`<a href="./study/isbe/search.html?string=BABYLONIA+AND+ASSYRIA,+RELIGION+OF">BABYLONIA AND ASSYRIA, RELIGION OF</a>`1';
|
||
isbe[6364]='Nergal-Sharezer`nur-gal-sha-re\'-zar (nereghal-shar\'etser, Hebrew form of Assyrian Nergal-sar-usur, "O Nergal, defend the prince"): A Babylonian officer, the "Rab-mag," associated with Nebushazban in the care of Jeremiah after the fall of Jerusalem (<a onClick="return mV(\'Jer\',39,3,13);">Jer 39:3,13</a>). According to Hommel (article "Babylon," Hastings, Dictionary of the Bible (five volumes)) and Sayce (Hastings Dictionary of the Bible, under the word), Nergal-sharezer is to be identified with Neriglissar who succeeded Evil-merodach on the throne of Babylon (compare Cheyne and Johns, Encyclopedia Biblica, under the word).``1';
|
||
isbe[6365]='Neri`ne\'-ri Nerei (Tisch., Treg., Westcott and Hort, The New Testament in Greek), Textus Receptus of the New Testament, Neri; for Hebrew neriyah): The name of an ancestor of Jesus, the grandfather of Zerubbabel (<a onClick="return mV(\'Luk\',3,27);">Lu 3:27</a>).`<a href="./study/isbe/search.html?string=NERIAH">NERIAH</a>`1';
|
||
isbe[6366]='Neriah`ne-ri\'-a (neriyah, "whose lamp is Yah"): The father of Seraiah and of Baruch, Jeremiah\'s friend and secretary (<a onClick="return mV(\'Jer\',32,12,16);">Jer 32:12,16</a>; <a onClick="return mV(\'Jer\',36,4,8,32);">36:4,8,32</a>; <a onClick="return mV(\'Jer\',43,3);">43:3</a>). In Baruch 1:1 the Greek form of the name, Ner(e)ias, is given, and this shortened, Neri, occurs in the genealogy of Jesus Christ.``1';
|
||
isbe[6367]='Nerias`ne-ri\'-as (Ner(e)ias): The Greek form of Hebrew Neriah found only in Baruch 1:1 as the father of Baruch equals "Neriah" of <a onClick="return mV(\'Jer\',32,12);">Jer 32:12</a>; <a onClick="return mV(\'Jer\',36,4);">36:4</a>ff; <a onClick="return mV(\'Jer\',43,3);">43:3</a>. To Baruch\'s brother, Seraiah, the same genealogy is ascribed in <a onClick="return mV(\'Jer\',51,59);">Jer 51:59</a>.``1';
|
||
isbe[6368]='Nero`ne\'-ro (Neron): <p><b>I. NAME, PARENTAGE AND EARLY</b><P><b>II. AGRIPPINA\'S AMBITION FOR NERO</b><P class="in15">Her Nine Measures for Bringing Him to the Throne<P><b>III. NERO\'S REIGN</b><P class="in15">1. Quinquennium Nerohis<P class="in15">2. Poppea Sabina (58 AD)<P class="in15">3. Poppea and Tigellinus<P class="in15">4. Great Fire (July, 64)<P class="in15">5. Persecution of Christians<P class="in15">6. Conspiracy of Piso (65 AD)<P class="in15">7. Nero in Greece (66 AD)<P class="in15">8. Death of Nero<P><b>IV. DOWNFALL AND CHARACTER</b><P class="in15">1. Seven Causes of Downfall<P class="in15">2. Character<P><b>V. "NERO REDIVIVUS"</b><P><b>VI. NERO AND CHRISTIANITY</b><P class="in15">1. Nero and the New Testament<P class="in15">2. Neronian Policy and Christianity<P><b>LITERATURE</b><hr /><P>The fifth Roman emperor, born at Antium December 15, 37 AD, began to reign October 13,54,died June 9, 68.<P>I. Name, Parentage and Early Training.<P>His name was originally Lucius Domitius Ahenobarbus but after his adoption into the Claudian gens by the emperor Claudius, he became Nero Claudius Caesar Germanicus. His father was Enaeus Domitius Ahenobarbus ("Brazen-beard"), a man sprung from an illustrious family and of vicious character. His mother was Agrippina the younger, the daughter of Germanicus and the elder Agrippina, sister of the emperor Caius (Caligula) and niece of the emperor Claudius. On the birth of the child, his father predicted, amid the congratulations of his friends, that any offspring of himself and Agrippina could only prove abominable and disastrous for the public (Suet. Nero vi: detestabile et malo publico). At the age of three the young Domitius lost his father and was robbed of his estates by the rapacity of Caius. In 39 his mother was banished for supposed complicity in a plot against Caius. Nero was thus deprived of his mother and at the same time left almost penniless. His aunt, Domitia Lepida, now undertook the care of the boy and placed him with two tutors, a dancer and a barber (Suetonius vi). On the accession of Claudius, Agrippina was recalled, and Nero was restored to his mother and his patrimony (41 AD).<P>II. Agrippina\'s Ambition for Nero.<P>She cared little for her son\'s moral education, but began immediately to train him for high position. She aimed at nothing less than securing the empire for Nero. With a view to this she must gain influence over her uncle, the emperor Clandius, who was very susceptible to female charms. At first the path was by no means easy, while the licentious empress, Messalina, was in power. But on the fall and death of Messalina (48 AD)<29>for which Agrippina may have intrigued<65>the way seemed opened. With the assistance of the emperor\'s freedman, Pallas, Agrippina proved the successful candidate for Claudius\' affections. She how felt secure to carry out the plans for the elevation of her son:<P>Her Nine Measures for Bringing Him to the Throne<P>(1) She secured his betrothal to Octavia, the daughter of Claudius, having previously, by the villainy of Vitellius, broken off the engagement between Octavia and Lucius Silanus (ibid., xlviii). Later, Nero married this unfortunate lady.<P>(2) Vitellius again obliged by securing a modification of Roman law so as to permit a marriage with a brother\'s (not sister\'s) daughter, and in 49 Agrippina became empress.<P>(3) In the meantime she had caused Seneca to be recalled from banishment and had entrusted to him the education of Nero for imperial purposes.<P>(4) The adoption of her son by Claudius (50 AD).<P>(5) She next secured early honors and titles for Nero in order to mark him out as Clandins\' successor.<P>(6) She caused Britannicus, Claudius\' son, to be kept in the background and treated as a mere child, removing by exile or death suspected supporters of Britannicus.<P>(7) Agrippina was farsighted and anticipated a later secret of Roman imperialism<73>the influence of the armies in the nomination of emperors. For this cause she took an active interest in military affairs and gave her name to a new colony on the Rhine (modern Cologne). But she did not forget the importance of securing the praetorian guard and Burrus the prefect.<P>(8) She persuaded Clandins to make a will in favor of her son. All was now ready. But Claudius did not like the idea of excluding his son Britannicus from power, and murmurs were heard among the senate and people. Delay might prove fatal to Agrippina\'s plans, so<P>(9) Claudius must die. The notorious Locusta administered poison in a dish of mushrooms, and Xenophon, Agrippina\'s physician, thrust a poisoned feather down Claudius\' throat on the pretense of helping him to vomit. Burrus then took Nero forth and caused him to be proclaimed imperator by the praetorians.<P>III. Nero\'s Reign.<P>1. Quinquennium Neronis:<P>Nero\'s reign falls into three periods, the first of which is the celebrated quinquennium, or first 5 years, characterized by good government at home and in the provinces and popularity with both senate and people. Agrippina, having seated her son on the throne, did not purpose to relinquish power herself; she intended to rule along with him. And at first Nero was very devoted to her and had given as watchword to the guard, "the best of mothers" (Tacitus, Annals xiii.2; Suetonius ix). This caused a sharp conflict with Seneca and Burrus, who could not tolerate Agrippina\'s arrogance and unbounded influence over her son. In order to detach him from his mother they encouraged him in an amour with a Greek freedwoman, Acre (Tac. Ann. xiii.12). This first blow to Agrippina\'s influence was soon followed by the dismissal from court of her chief protector Pallas. She now threatened to bring forth Britannicus and present him as the rightful heir to the throne. This cost Britannicus his life, for Nero, feeling insecure while a son of Claudius lived, compassed his death at a banquet. A hot wine cup was offered Britannicus, and to cool it to taste, cold water was added which had been adulterated with a virulent poison. The victim succumbed immediately. All eyes fastened on Nero in suspicion, but he boldly asserted that the death was due to a fit of epilepsy<73>a disease to which Britannicus had been subject from childhood. Such was the fate of Agrippina\'s first protege. She next took up the cause of the despised and ill-treated Octavia, which so incensed her son that he deprived her of her guards and caused her to remove from the palace. Agrippina now disappears for the next few years to come into brief and tragic prominence later. Seneca and Burrus undertook the management of affairs, with results that justified the favorable impression which the first 5 years of Nero\'s reign made upon the Roman people. Many reforms were initiated, financial, social and legislative. These ministers treated Nero to counsels of moderation and justice, dictating a policy which left considerable activity to the senate. But perceiving the bent of his evil nature, they allowed him to indulge in low pleasures and excesses with the most profligate companions, thinking, perhaps, either that the young ruler would in this way prove less harmful to the public, or that, after sowing his wild oats, he would return to the serious business of government. But in both ways they were sorely disappointed, for Nero, having surrendered himself to the basest appetites, continued to go from excess to excess. He surrounded himself with the most dissolute companions, conspicuous among whom were Salvius Otho and Claudius Senecio.<P>2. Poppea Sabina (58 AD):<P>The former had a wife as ambitious as she was unprincipled, and endowed, according to Tacitus, with every gift of nature except an "honorable mind." Already divorced before marrying Otho, she was minded to employ Otho merely as a tool to enable her to become Nero\'s consort. With the appearance of Poppea Sabina, for such was her name, opens the second period of Nero\'s reign. She proved his evil star. Under her influence he shook off all restraints, turned a deaf ear to is best advisers and plunged deeper into immorality and crime. She allowed, if not persuaded, Nero to give her husband a commission in the distant province of Lusitania. Her jealousy could tolerate no possible rival. She plotted the death of Agrippina to which she easily persuaded Nero to consent. This foul crime was planned and carried out with the greatest cunning. Anicetus, admiral of the fleet, undertook to construct a vessel that would sink to order. Nero invited his mother to his villa at Baiae at the Quinquatrus celebration. After the banquet she was persuaded to return to Bauli by the vessel prepared. But the plan did not succeed, and Agrippina saved herself by swimming ashore. She pretended to treat the matter as an accident, sending a freedman to Nero to inform him of her escape. Anicetus, however, relieved Nero of the awkward position by pretending that Agrippina\'s freedman had dropped a dagger which was considered proof enough of her guilt. Deserted by her friends and slaves except one freedman, she was quickly dispatched by her murderers. Nero gave out that she died by suicide (Suetonius xxxiv; Tacitus, Annals cxli-cxlviii).<P>3. Poppea and Tigellinus:<P>Nero no longer made any secret of taking Poppea as his mistress, and, under her influence, bid defiance to the best Roman traditions and plunged deeper into dissipation. In 62 AD matters grew much worse by the death of the praetorian prefect, Burrus. Seneca lost in him a powerful ally, and Poppea gained in one of the new prefects, Sofonius Tigellinus, a powerful ally. She succeeded in causing Seneca to retire from the court. Next she determined to remove Octavia. A charge of adultery was first tried, but as the evidence proved too leaky, Nero simply divorced her because of barrenness. Then Anicetus was persuaded to confess adultery with her, and the innocent Octavia was banished to the island of Pandateria, where a little later she was executed at Poppea\'s orders and her head brought to her rival (62 AD). Poppea was now empress, and the next year bore a daughter to Nero, but the child died when only three months old. Two years later Poppea herself died during pregnancy, of a cruel kick inflicted by Nero in a fit of rage (65 AD). He pronounced an eulogy over her and took a third wife, Statilia Messalina, of whom he had no issue.<P>Nero, having by his extravagance exhausted the well-filled treasury of Claudius (as Caius did that of Tiberius), was driven to fill his coffers by confiscations of the estates of rich nobles against whom his creature Tigellinus could trump the slightest plausible charge. But even this did not prevent a financial crisis<69>the beginning of the bankruptcy of the later Rein empire. The provinces which at first enjoyed good government were now plundered; new and heavy taxes were imposed. Worst of all, the gold and silver coinage was depreciated, and the senate was deprived of the right of copper coinage.<P>4. Great Fire (July, 64):<P>This difficulty was much increased by the great fire which was not only destructive to both private and state property, but also necessitated the providing thousands of homeless with shelter, and lowering the price of corn. On July 18,64,this great conflagration broke out in Circus Maximus. A high wind caused it to spread rapidly over a large portion of the city, sweeping before it ill-built streets of wooden houses. At the end of six days it seemed to be exhausted for lack of material, when another conflagration started in a different quarter of the city. Various exaggerated accounts of the destruction are found in Roman historians: of the 14 city regions 7 were said to have been totally destroyed and 4 partially. Nero was at Antium at the time. He hastened back to the city and apparently took every means of arresting the spread of the flames. He superintended in person the work of the fire brigades, often exposing himself to danger. After the fire he threw open his own gardens to the homeless. The catastrophe caused great consternation, and, for whatever reasons, suspicion seemed to fix upon Nerio. Rumor had it that on hearing the Greek verse, "When I am dead let the earth be wrapped in fire," he interrupted, "Nay rather, while I live" (Suetonius xxxviii); that he had often deplored the ugliness of the city and wished an opportunity to rebuild it; that he purposely set it on fire in order to find room for his magnificent Domus Aurea ("Golden House"); that when the city was burning he gazed upon it from the tower of Maecenas delighted with what he termed "the beauty of the conflagration"; that he recited in actor\'s costume the sack of Troy (Suetonius xxxviii; Tacitus, Annals xv.38ff). In spite of all these reports Nero must be absolved of the guilt of incendiarism.<P>5. Persecution of Christians:<P>Such public calamities were generally attributed to the wrath of the gods. In the present case everything was done to appease the offended deity. Yet, in spite of all, suspicion still clung to Nero "Wherefore in order to allay the rumor he put forward as guilty (subdidit reos), and afflicted with the most exquisite punishments those who were hated for their abominations (flagitia) and called \'Christians\' by the populace. Christus, from whom the name was derived, was punished by the procurator Pontius Pilatus in the reign of Tiberius. This noxious form of religion (exitiabilis superstitio), checked for a time, broke out again not only in Judea its original home, but also throughout the city (Rome) where all abominations meet and find devotees. Therefore first of all those who confessed (i.e. to being Christians) were arrested, and then as a result of their information a large number (multitude ingens) were implicated (reading coniuncti, not convicti), not so much on the charge of incendiarism as for hatred of the human race. They died by methods of mockery; some were covered with the skins of wild beasts and then torn by dogs, some were crucified, some were burned as torches to give light at night...whence (after scenes of extreme cruelty) commiseration was stirred for them, although guilty and deserving the worst penalties, for men felt that their destruction was not on account of the public welfare but to gratify the cruelty of one (Nero)" (Tacitus, Annals xv.44). Such is the earliest account of the first heathen persecution (as well as the first record of the crucifixion by a heathen writer). Tacitus here clearly implies that the Christians were innocent (subdidit reos), and that Nero employed them simply as scapegoats. Some regard the conclusion of the paragraph as a contradiction to this<69>"though guilty and deserving the severest punishment" (adversus sontes et novissima exempla meritos). But Tacitus means by sontes that the Christians were "guilty" from the point of view of the populace, and that they merited extreme punishment also from his own standpoint for other causes, but not for arson. Fatebantur does not mean that they confessed to incendiarism, but to being Christians, and qui fatebantur means there were some who boldly confessed, while others tried to conceal or perhaps even denied their faith.<P>But why were the Christians selected as scapegoats? Why not the Jews, who were both numerous and had already offended the Roman government and had been banished in great numbers? Or why not the many followers of the oriental religions, which had proved more than once obnoxious?<P>(1) Poppea was favorable to Judaism and had certainly enough influence over Nero to protect the Jews; she was regarded by them as a proselyte and is termed by Josephus (Ant., XX, viii, 11) theosebes, "god-fearing." When the populace and Nero were seeking victims for revenge, the Jews may have been glad of the opportunity of putting forward the Christians and may have been encouraged in this by Poppea. Farrar (Early Days of Christianity, I, chapter iv) sees "in the proselytism of Poppea, guided by Jewish malice, the only adequate explanation of the first Christian persecution."<P>(2) Closely connected with this was doubtless the observation by the Roman government that Christianity was an independent faith from Judaism. This may first have been brought home to the authorities by the trial of Paul before Nero, as suggested by Ramsay (Expositor, July, 1893). Judaism was a recognized and tolerated religion, a religio licita, and Christianity when divorced from Judaism became a religio illicita and punishable by the state, for Christianity first rose "under the shadow of licensed Judaism" (sub umbraculo licitae Judeorum religionis: Tertullian, Apol., xxi).<P>(3) As Christianity formed a society apart from Roman society, all kinds of crimes were attributed to its followers, Thyestean feasts, nightly orgies, hostility to temples and images. These flagitia seemed summed up in odium humani generis, "hatred for the human race."<P>(4) They were easily selected as being so numerous and making most progress in a line opposed to Roman spirit; compare ingens multitudo (Tacitus, Annals xv.44; Clemens Rom., Cor 1:6, polu plethos; compare also "great multitude" of <a onClick="return mV(\'Rev\',7,9);">Re 7:9</a>; <a onClick="return mV(\'Rev\',19,1);">19:1</a>).<P>(5) No doubt, too, early Christian enthusiasm was unequivocal in its expressions, especially in its belief of a final conflagration of the world and its serene faith amid the despair of others.<P>6. Conspiracy of Piso (65 AD):<P>In the meantime Tigellinus\' tyranny and confiscations to meet Nero\'s expenses caused deep discontent among the nobles, which culminated in the famous conspiracy at the head of which was C. Calpurnius Piso. The plot was prematurely betrayed by Milichus. An inquisition followed in which the most illustrious victims who perished were Seneca the philosopher, Lucan the poet, Lucan\'s mother, and later Annaeus Mela, brother of Seneca and father of Lucan, T. Petronius Arbiter, "the glass of fashion." Finally, "Nero having butchered so many illustrious men, at last desired to exterminate virtue itself by the death of Thrasea Paetus and Barea Soranus" (Tacitus, Annals xvi.21f).<P>7. Visit to Greece (66 AD):<P>Having cleared every suspected person out of the way, he abandoned the government in Rome to a freedman Helius, and started on a long visit to Greece (66-68 AD), where he took part in musical contests and games, himself winning prizes from the obsequious Greeks, in return for which Nero bestowed upon them "freedom." Nero was so un-Roman that he was perfectly at home in Greece, where alone he said he was appreciated by cultured people. In the meantime the revolt of Vindex in Gaul commenced (68 AD), but it was soon quelled by Verginius Rufus on account of its national Gaulic character. Galba of Hither Spain next declared himself legatus of the senate and the Roman people. Nero was persuaded to return to Rome by Helius; he confiscated Galba\'s property, but his weakness and hesitancy greatly helped the cause of the latter.<P>8. Death of Nero:<P>Nymphidius Sabinus, one of the prefects, won over the guard for Galba, by persuading the irresolute emperor to withdraw from Rome and then told the praetorians that Nero had deserted them. Nero was a coward, both in life and in death. While he had the means of easily crushing Galba, he was revolving plans of despair in his Servilian gardens, whether he should surrender himself to the mercies of the Parthians or to those of Galba; whether Galba would allow him the province of Egypt; whether the public would forgive his past if he showed penitence enough. In his distraction a comforter asked him in the words of Virgil, "Is it then so wretched to die?" He could not summon the courage for suicide, nor could he find one to inflict the blow for him: "Have I then neither friend nor foe?" Phaon a freedman offered him the shelter of his villa a few miles from Rome. Here he prepared for suicide, but with great cowardice. He kept exclaiming, "What an artist I am to perish!" (Qualis artifex pereo, Suet. xlix). On learning that he was condemned to a cruel death by the senate, he put the weapon to his throat and was assisted in the fatal blow by Epaphroditus his secretary. A centurion entered pretending he had come to help: "Too late<74>this is fidelity," were Nero\'s last words. His remains were laid in the family vault of the Domitii by his two nurses Ecloge and Alexandria and his concubine Acte (Suetonius L). Thus perished on July 9, 68 AD the last of the line of Julius Caesar in his 31st year and in the 14th of his reign.<P>IV. Downfall and Character.<P>1. Seven Causes of Downfall:<P>The causes of his downfall were briefly:<P class="in15">(1) his lavish expenditure leading to burdensome taxation and financial insecurity;<P class="in15">(2) tyranny and cruelty of his favorites;<P class="in15">(3) the great fire which brought dissatisfaction to fasten suspicion on Nero and the consequent enlargement of his private abode at the expense of the city<74>especially the Golden House;<P class="in15">(4) the unpopular measure of the extension of Roman franchise to Greece and favored foreigners;<P class="in15">(5) the security engendered by the success with which the conspiracy of Piso was crushed;<P class="in15">(6) the discovery of another "secret of empire," that an emperor could be created elsewhere than at Rome, that the succession of emperors was not hereditary but rested with the great armies, and<P class="in15">(7) the cowardice and weakness which Nero displayed in the revolt which led to his death.<P>His reign is memorable for the activity of Seneca, the great fire, the persecution of Christians, the beginning of the bankruptcy of the later Roman empire, the Armenian disaster of Paetus (62 AD) retrieved by Corbulo and the humiliation of Parthia, the outbreak of the insurrection in Judea (66 AD), which ended in the destruction of Jerusalem.<P>2. Character:<P>Nero ranks with Gaius for folly and vice, while his cruelties recall the worst years of Tiberius. Very effeminate in his tastes, particular about the arrangement of his hair and proud of his voice, his greatest fault was inordinate vanity which courted applause for performances on non-Roman lines. He neglected his high office and degraded Roman gravitas by zeal for secondary pursuits. Nero, like his three predecessors, was very susceptible to female charms. He was licentious in the extreme, even to guilt of that nameless vice of antiquity<74>love of a male favorite. His cruelty, both directly and through his instruments, made the latter part of his reign as detestable as the quinquennium had been golden. He loved the extravagant and luxurious in every exaggerated form. He was a weakling and a coward in his life, and especially in his death. Of his personal appearance we are told his features were regular and good; the expression of his countenance, however, was somewhat repelling. His frame was ill proportioned<65>slender legs and big stomach. In later years his face was covered with pimples.<P>V. "Nero Redivivus."<P>It seems as if there was something lovable even about this monster, which led a freedman to remain faithful to the last, and his two old nurses and cast-off concubine to care affectionately for his remains, and for a long time there were not wanting hands to strew his grave with spring and autumn flowers and to display his effigy (Suet. lvii). But, whether from the strange circumstances of his death, or the subsequent terrible confusion in the Roman world, or from whatever cause, there soon arose a belief that Nero had not really died, but was living somewhere in retirement or had fled among the Parthians, and that he was destined in a short time to return and bring great calamity upon his enemies or the world (quasi viventis et brevi magno inimicorum malo reversuri: Suetonius lvii). This belief was a force among the Parthians who were ready to take up arms at the report of a pseudo-Nero (Tacitus, History i.2). In the confusion of the year of the four emperors, Greece and Asia were disturbed by the report of the advent of Nero (Tac. Hist. ii.8), and the historian promises to mention the fortune and attempts of other pseudo-Neros. This belief was taken up by the Jews and amalgamated with their legend of Antichrist. In Ascension of <span class="noTag">Isaiah 4</span> (1st century AD), the Antichrist is clearly identified with Nero: "Belial shall appear in the shape of a man, the king of wickedness, the matricide." It occurs again and again in both the Jewish and Christian sections of the Sib Oracles (3:66ff; 4:117f; 135ff; 5:100f; 136f; 216f). How far Nero was regarded by the Christians as the historical personage of Antichrist is a disputed point. That the common belief of the revival or advent of Nero should influence contemporary Christian thought in days of social and political turmoil is highly probable. Bousset (Commentary) regards the beast of <a onClick="return mV(\'Rev\',13,1);">Re 13</a> as Rome, and the smitten head whose "deathstroke was healed" as Nero, and some scholars take <a onClick="return mV(\'Rev\',17,10);">Re 17:10</a>f as referring to Nero. The "scarlet-colored beast" of <a onClick="return mV(\'Rev\',17,3);">17:3</A> may be intended either for the Roman government in general or for Nero in particular. That the number 666 (<a onClick="return mV(\'Rev\',13,18);">Re 13:18</a>) represents in Hebrew letters the numerical equivalent of Neron Kesar is significant, for the Jewish Christians would be familiar with gematriya\' (the numerical equivalent of names). See <a href="./study/isbe/search.html?string=NUMBER">NUMBER</a>. Compare Farrar, Early Days, chapter xxviii, section 5. In later times the idea of a twofold Antichrist seems to have arisen<65>one for the Jews and one for the Gentiles; compare especially Commodian, Carm. Apol. (926): "to us Nero became Antichrist, to the Jews the other" (nobis Nero factus Antichristus, ille Judaeis). There was an alternate theory that Nero had really been killed, but that he would rise again (Sib Or 5:216f; Augustine, De Civ. Dei, xx.19: unde nonnulli ipsum resurrecturum et futurum Antichristum suspicantur).<P>VI. Nero and Christianity.<P>1. Nero and the New Testament:<P>The name Nero does not occur in the New Testament, but he was the Caesar to whom Paul appealed (<a onClick="return mV(\'Act\',25,11);">Ac 25:11</a>) and at whose tribunal Paul was tried after his first imprisonment. It is quite likely that Nero heard Paul\'s case in person, for the emperor showed much interest in provincial cases. It was during the earlier "golden quinquennium" of Nero\'s reign that Paul addressed his epistle to the Christians at Rome, and probably in the last year of Nero\'s reign (68 AD) Paul suffered death near the city, though Harnack (Chronologie) places his death in the first Neronian persecution of 64. Although the New Testament gives no hint of a possible visit or sojourn of Peter in Rome, such a sojourn and subsequent martyrdom are highly probable and almost certain from the early persistent tradition, especially in Clement of Rome, Ignatius and Papias, and later in Tertullian, Clement of Alexandria and the Liber Pontificalis (catalogue of popes). His execution at Rome under Nero is practically certain.<P>2. Neronian Policy and Christianity:<P>The first persecution to which Christianity was subjected came from the Jews: the first heathen persecution took place under Nero. Up to this time the Roman government had been on friendly terms with Christianity, as Christianity was either not prominent enough to cause any disturbance of society or was confounded by the Romans with Judaism (sub umbraculo licitae Judeorum religionis: Tertullian, Apol., xxi). Paul, writing to the Christians of the capital, urged them to "be in subjection to the higher powers" as "ordained of God" (<a onClick="return mV(\'Rom\',13,1);">Ro 13:1</a>), and his high estimation of the Roman government as power for the good of society was probably enhanced by his mild captivity at Rome which permitted him to carry on the work of preaching and was terminated by an acquittal on the first trial (accepting the view of a first acquittal and subsequent activity before condemnation at a second trial). But soon, whether because of the trial of Paul, a Roman citizen, at Rome (about 63), or the growing hostility of the Jews, or the increasing numbers and alarming progress of the new religion, the distinction between Christianity and Judaism became apparent to the Roman authorities. If it had not yet been proscribed as a religio illicita ("\'unlicensed religion"), neither had it been admitted as a religio licita. Christianity was not in itself as yet a crime; its adherents were not liable to persecution "for the name." According to one view the Neronian persecution was a spasmodic act and an isolated incident in imperial policy: the Christians were on this occasion put forward merely to remove suspicion from Nero. They were not persecuted either as Christians or as incendiaries, but on account of flagitia and odium humani generis, i.e. Thyestean feasts, Oedipodean incest and nightly orgies were attributed to them, and their withdrawal from society and exclusive manners caused the charge of "hatred for society." The evidence of Tacitus (Ann. xv.44) would bear out this view of the Neronian persecution as accidental, isolated, to satisfy the revenge of the mob, confined to Rome and of brief duration. The other view is, however, preferable, as represented by Ramsay (Church in the Roman Empire, chapter xi) and E. G. Hardy (Studies in Roman History, chapter iv). Suetonius speaks of the persecution of Christians as a permanent police regulation in a list of other seemingly permanent measures (Nero xvi: afflicti suppliciis Christiani genus hominum superstitionis novae ac maleficae), which is not inconsistent with the account of Tacitus<75>who gives the initial step and Suetonius the permanent result. The Christians by these trials, though not convicted of incendiarism, were brought into considerable prominence; their unsocial and exclusive manners, their withdrawal from the duties of state, their active proselytism, together with the charges of immorality, established them in Roman eyes as the enemies of society. Christianity thus became a crime and was banned by the police authorities. Suetonius gives a "brief statement of the permanent administrative principle into which Nero\'s action ultimately resolved itself" (Ramsay, op. cit., 232). No formal law needed to be passed, the matter could be left with the prefect of the city. A trial must be held and the flagitia proved before an order for execution, according to Ramsay, but Hardy holds that henceforth the name itself<6C>nomen ipsum<75>was proscribed. A precedent was now established of great importance in the policy of the imperial government toward Christianity (see, further, <a href="./study/isbe/search.html?string=ROMAN+EMPIRE+AND+CHRISTIANITY">ROMAN EMPIRE AND CHRISTIANITY</a>). There ls no reason to suppose that the Neronian persecution of 64 AD extended beyond Rome to the provinces, though no doubt the attitude of the home government must have had considerable influence with provincial officers. Paul seems to have gone undisturbed, or at least with no unusual obstacles, in his evangelization after his acquittal. The authorities for a general Neronian persecution and formal Neronian laws against Christianity are late; compare Orosius (History vii.7, "(Nero) was the first to put to death Christians at Rome and gave orders that they should be subjected to the same persecution throughout all the provinces").<P>LITERATURE.<P>(a) Ancient:<P>Tacitus Annals xii-xvi; Suetonius Nero; Dio Cassius in Epit. of Xiphilinus 61ff; Zonaras xi.<P>(b) Modern:<P>Hermann Schiller, Geschichte des rom. Kaiserreichs unter der Regierung des Neron (Berlin, 1872); Merivale, Hist of the Romans under the Empire; Ramsay, Church in the Roman Empire and The Expositor, 1893; E.G. Hardy, Christianity and the Roman Government and Studies in Roman History; Mommsen, "Der Religionsfrevel nach rom. Recht," Histor. Zeitschr., 1890; C. F. Arnold, Die Neronische Christenverfolgung; Farrar, Early Days of Christianity; Baring-Gould, Tragedy of the Caesars: G.H. Lewes, "Was Nero a Monster?" in Cornhill Magazine, July, 1863; B.W. Henderson, Life and Principate of the Emperor Nero, with important bibliography of ancient and modern authorities (London, 1903); Lehmann, Claudius u. Nero.``5';
|
||
isbe[6369]='Nest`(qen; neossia, nossia; in the New Testament kataskenosis; Latin nidus): A receptacle prepared by a bird for receiving its eggs and young. Nests differ with species. Eagles use a large heap of coarse sticks and twigs on the cleft of a mountain (<a onClick="return mV(\'Job\',39,27);">Job 39:27</a>ff; <a onClick="return mV(\'Jer\',49,16);">Jer 49:16</a>; <a onClick="return mV(\'Oba\',1,4);">Ob 1:4</a>); hawks prefer trees; vultures, hollow trees or the earth; ravens, big trees; doves and pigeons, trees or rocky crevices (<a onClick="return mV(\'Jer\',48,28);">Jer 48:28</a>); hoopoes, hollow trees; swallows, mud nests under a roof, on cliffs or deserted temples; owls, hollow trees, dark places in ruins or sand burrows (on the qippoz of <a onClick="return mV(\'Isa\',34,15);">Isa 34:15</a> see <a href="./study/isbe/search.html?string=OWL">OWL</a>); cranes, storks and herons, either trees (<a onClick="return mV(\'Psa\',104,17);">Ps 104:17</a>) or rushes beside water (storks often choose housetops, as well).<P>Each nest so follows the building laws of its owner\'s species that any expert ornithologist can tell from a nest which bird builded it. Early in incubation a bird deserts a nest readily because it hopes to build another in a place not so easily discoverable and where it can deposit more eggs. When the young have progressed until their quickening is perceptible through the thin shells pressed against the breast of the mother, she develops a boldness called by scientists the "brooding fever." In this state the wildest of birds frequently will suffer your touch before deserting the nest. Especially is this the case if the young are just on the point of emerging. The first Biblical reference to the nest of a bird will be found in Balaam\'s fourth prophecy in <a onClick="return mV(\'Num\',24,21);">Nu 24:21</a>: "And he looked on the Kenite, and took up his parable and said, Strong is thy dwelling-place, and thy nest is set in the rock." Here Balaam was thinking of the nest of an eagle, hawk or vulture, placed on solid rock among impregnable crags of mountain tops. The next reference is among the laws for personal conduct in <a onClick="return mV(\'Deu\',22,6);">De 22:6</a>: "If a bird\'s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young." Beyond question this is the earliest law on record for the protection of a brooding bird. It is probable that it was made permissible to take the young, as the law demanded their use, at least in the case of pigeons and doves, for sacrifice. In <a onClick="return mV(\'Job\',29,18);">Job 29:18</a>, Job cries,<P class="in15">"Then I said, I shall die in my nest,<br>And I shall multiply my days as the sand:"<P>that is, he hoped in his days of prosperity to die in the home he had builded for his wife and children. In <a onClick="return mV(\'Psa\',84,3);">Ps 84:3</a> David sings,<P class="in15">"Yea, the sparrow hath found her a house,<br>And the swallow a nest for herself,<br>where she may lay her young,<br>Even thine altars, O Yahweh of hosts,<br>My King, and my God."<P>These lines are rich and ripe with meaning, for in those days all the world protected a temple nest, even to the infliction of the death penalty on anyone interfering with it. This was because the bird was supposed to be claiming the protection of the gods. Hebrew, Arab and Egyptian guarded all nests on places of worship. Pagan Rome executed the shoemaker who killed a raven that built on a temple, and Athens took the same revenge on the man who destroyed the nest of a swallow. Isaiah compared the destruction of Assyria to the robbing of a bird\'s nest: "And my hand hath found as a nest the riches of the peoples; and as one gathereth eggs that are forsaken, have I gathered all the earth: and there was none that moved the wing, or that opened the mouth, or chirped" (<a onClick="return mV(\'Isa\',10,14);">Isa 10:14</a>; compare <a onClick="return mV(\'Isa\',16,2);">Isa 16:2</a>). Matthew quotes Jesus as having said, "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head" (<a onClick="return mV(\'Mat\',8,20);">Mt 8:20</a> equals <a onClick="return mV(\'Luk\',9,58);">Lu 9:58</a>).``167';
|
||
isbe[6370]='Net``<a href="./study/isbe/search.html?string=FISHING">FISHING</a>; <a href="./study/isbe/search.html?string=FOWLER">FOWLER</a>`1';
|
||
isbe[6371]='Netaim`na\'-ta-im, ne\'-ta-im, ne-ta\'-im neta\'im; Codex Vaticanus Azaeim; Codex Alexandrinus Ataeim): In <a onClick="return mV(\'1Ch\',4,23);">1Ch 4:23</a> the King James Version reads "those that dwell among plants and hedges," the Revised Version (British and American) "the inhabitants of Netaim and Gederah." The latter may be taken as correct. Gederah was in the Judean Shephelah. Here also we should seek for Netaim; but no likely identification has yet been suggested.``1';
|
||
isbe[6372]='Nethanel`ne-than\'-el, neth\'-a-nel (nethan\'el, "God has given"; Nathanael; the King James Version Nethaneel, ne-than\'-e-el):<P>(1) A chief or prince of Issachar (<a onClick="return mV(\'Num\',1,8);">Nu 1:8</a>; <a onClick="return mV(\'Num\',2,5);">2:5</a>; <a onClick="return mV(\'Num\',7,18,23);">7:18,23</a>; <a onClick="return mV(\'Num\',10,15);">10:15</a>).<P>(2) The 4th son of Jesse (<a onClick="return mV(\'1Ch\',2,14);">1Ch 2:14</a>).<P>(3) One of the trumpet-blowers before the ark when it was brought up from the house of Obededom (<a onClick="return mV(\'1Ch\',15,24);">1Ch 15:24</a>).<P>(4) A Levite scribe, the father of Shemaiah (<a onClick="return mV(\'1Ch\',24,6);">1Ch 24:6</a>).<P>(5) The 5th son of Obed-edom (<a onClick="return mV(\'1Ch\',26,4);">1Ch 26:4</a>).<P>(6) One of the princes whom Jehoshaphat sent to teach in the cities of Judah (<a onClick="return mV(\'2Ch\',17,7);">2Ch 17:7</a>).<P>(7) A Levite who gave cattle for Josiah\'s Passover (<a onClick="return mV(\'2Ch\',35,9);">2Ch 35:9</a>).<P>(8) One of the priests who had married foreign wives (<a onClick="return mV(\'Ezr\',10,22);">Ezr 10:22</a>; compare 1Es 9:22</a>).<P>(9) A priest registered under the high priest Joiakim (<a onClick="return mV(\'Neh\',12,21);">Ne 12:21</a>).<P>(10) A Levite musician who assisted at the dedication of the walls (<a onClick="return mV(\'Neh\',12,36);">Ne 12:36</a>).``95';
|
||
isbe[6373]='Nethaniah`neth-a-ni\'-a (nethanyahu, "Yah has given"; Nathanias):<P>(1) An Asaphite musician (<a onClick="return mV(\'1Ch\',25,2,12);">1Ch 25:2,12</a>).<P>(2) A Levite who accompanied the princes sent by Jehoshaphat to teach in the cities of Judah (<a onClick="return mV(\'2Ch\',17,8);">2Ch 17:8</a>).<P>(3) The father of Jehudi (<a onClick="return mV(\'Jer\',36,14);">Jer 36:14</a>).<P>(4) The father of Ishmael, the murderer of Gedaliah (<a onClick="return mV(\'Jer\',40,815,15);">Jer 40:8,14,15</a>; <a onClick="return mV(\'Jer\',41,11);">41:11</a>; <a onClick="return mV(\'2Ki\',25,23,25);">2Ki 25:23,25</a>). Some manuscripts of Septuagint read here Maththanias.``1';
|
||
isbe[6374]='Nethinim`neth\'-i-nim (nethinim, "given"; Natheineim; the King James Version Nethinims):<P>1. Meaning:<P>A group of temple-servants (<a onClick="return mV(\'1Ch\',9,2);">1Ch 9:2</a> and 16 times in Ezra and Nehemiah). The word has always the article, and does not occur in the singular. The Septuagint translators usually transliterate, but in one passage (<a onClick="return mV(\'1Ch\',9,2);">1Ch 9:2</a>) they render, "the given ones" (hoi dedomenoi). The Syriac (Peshitta) also, in Ezra, Nehemiah, transliterates the word, but in <a onClick="return mV(\'1Ch\',9,2);">1Ch 9:2</a> renders it by a word meaning "sojourners." The meaning "given" is suggestive of a state of servitude, and Josephus seems to confirm the suggestion by calling the Nethinim "temple-slaves" (hierodouloi) (Ant., XI, v, 1). It should, however, be noted that another form of this word is employed in the directions regarding the Levites: "Thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him on behalf of the children of Israel" (<a onClick="return mV(\'Num\',3,9);">Nu 3:9</a>; compare also <a onClick="return mV(\'Num\',8,16,19);">Nu 8:16,19</a>).<P>2. History:<P>Of the history of the Nethinim in earlier times there are but few and uncertain traces. When Joshua discovered that he had been beguiled by the Gibeonites into a covenant to let them live, he reduced their tribe to servitude, and declared, "Now therefore ye are cursed, and there shall never fail to be of you bondsmen, both hewers of wood and drawers of water for the house of my God" (<a onClick="return mV(\'Jos\',9,23,27);">Jos 9:23,27</a>). It is no doubt tempting to see in the Gibeonites the earliest Nethinim, but another tradition traces their origin to a gift of David and the princes for the service of the Levites (<a onClick="return mV(\'Ezr\',8,20);">Ezr 8:20</a>). Their names, too, indicate diversity of origin; for besides being mostly un-Hebrew in aspect, some of them are found elsewhere in the Old Testament as names of non-Israelitish tribes. The Meunim, for example (<a onClick="return mV(\'Ezr\',2,50);">Ezr 2:50</a> equals <a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a>), are in all likelihood descended from the Meonites or Maonites who are mentioned as harassing Israel (<a onClick="return mV(\'Jdg\',10,12);">Jud 10:12</a>), as in conflict with the Simeonites (<a onClick="return mV(\'1Ch\',4,41);">1Ch 4:41</a>), and as finally overcome by Uzziah (<a onClick="return mV(\'2Ch\',26,7);">2Ch 26:7</a>). The next name in the lists is that of the children of Nephisim. These may be traced to the Hagrite clan of Naphish (<a onClick="return mV(\'Gen\',25,15);">Ge 25:15</a>; <a onClick="return mV(\'1Ch\',5,19);">1Ch 5:19</a>). In both Ezra and Nehemiah, the list is immediately followed by that of the servants of Solomon, whose duties were similar to, it may be even humbler than, those of the Nethinim. These servants of Solomon appear to be descendants of the Canaanites whom Solomon employed in the building of his temple (<a onClick="return mV(\'1Ki\',5,15);">1Ki 5:15</a>). All these indications are perhaps slight; but they point in the same direction, and warrant the assumption that the Nethinim were originally foreign slaves, mostly prisoners of war, who had from time to time been given to the temple by the kings and princes of the nation, and that to them were assigned the lower menial duties of the house of God.<P>3. Post-exilic History:<P>At the time of the return from the exile the Nethinim had come to be regarded as important. Their number was considerable: 392 accompanied Zerubbabel at the first Return in 538 BC (<a onClick="return mV(\'Ezr\',2,58);">Ezr 2:58</a> equals <a onClick="return mV(\'Neh\',7,60);">Ne 7:60</a>). When Ezra, some 80 years later, organized the second Return, he secured a contingent of Nethinim numbering 220 (<a onClick="return mV(\'Ezr\',8,20);">Ezr 8:20</a>). In Jerusalem they enjoyed the same privileges and immunities as the other religious orders, being included by Artaxerxes\' letter to Ezra among those who should be exempt from toll, custom and tribute (<a onClick="return mV(\'Ezr\',7,24);">Ezr 7:24</a>). A part of the city in Ophel, opposite the Water-gate, was assigned them as an official residence (<a onClick="return mV(\'Neh\',3,26,31);">Ne 3:26,31</a>), and the situation is certainly appropriate if their duties at all resembled those of the Gibeonites (see Ryle, "Ezra and Nehemiah," in Cambridge Bible, Intro, 57). They were also organized into a kind of guild under their own leaders or presidents (<a onClick="return mV(\'Neh\',11,21);">Ne 11:21</a>).<P>The Nethinim are not again mentioned in Scripture. It is probable that they, with the singers and porters, became gradually incorporated in the general body of Levites; their name passed ere long into a tradition, and became at a later time a butt for the scorn and bitterness of the Talmudic writers against everything that they regarded as un-Jewish.``95';
|
||
isbe[6375]='Netophah`ne-to\'-fa (netophah; Septuagint Netopha, Nephota, and other variants): The birthplace of two of David\'s heroes, Maharai and Heleb (<a onClick="return mV(\'2Sa\',23,28,29);">2Sa 23:28,29</a>), also of Seraiah the son of Tanhumeth the Netophathite, one of the captains who came to offer allegiance to Gedaliah (<a onClick="return mV(\'2Ki\',25,23);">2Ki 25:23</a>; <a onClick="return mV(\'Jer\',40,8);">Jer 40:8</a>). "The villages of the Netophathites" are mentioned (<a onClick="return mV(\'1Ch\',9,16);">1Ch 9:16</a>) as the dwellings of certain Levites and (<a onClick="return mV(\'Neh\',12,28);">Ne 12:28</a>, the King James Version "Netophathi") of certain "sons of the singers."<P>The first mention of the place itself is in <a onClick="return mV(\'Ezr\',2,22);">Ezr 2:22</a>; <a onClick="return mV(\'Neh\',7,26);">Ne 7:26</a>; 1Es 5:18 (the Revised Version (British and American) "Netophas"), where we have parallel lists of the exiles returning from Babylon under Zerubbabel; the place is mentioned between Bethlehem and Anathoth and in literary association with other cities in the mountains of Judah, e.g. Gibeon, Kiriath-jearim, Chephereh and Beeroth. In this respect it is most plausible to identify it with <a href="./study/isbe/search.html?string=NEPHTOAH">NEPHTOAH</a> (which see), although the disappearance of the terminal guttural in the latter creates a difficulty. Conder has suggested a site known as Khirbet Ummtoba, northeast of Bethlehem, an ancient site, but not apparently of great importance. Beit Nettif, an important village on a lofty site in the Shephelah near the "Vale of Elah," also appears to have an echo of the name, and indeed may well be the Beth Netophah of the Mishna (Shebhu\'oth, ix.5; Neubauer, Geogr., 128), but the position does not seem to agree at all with that of the Old Testament Netophah. For Khirbet Umm-Toba see Palestine Exploration Fund, III, 128; for Beit Nettif, Palestine Exploration Fund, III, 24; RBR, II, 17f; both Sh XVII.``117';
|
||
isbe[6376]='Netophas`ne-to\'-fas (Codex Vaticanus Netebas; Codex Alexandrinus Netophae): A town named in 1Esdras 5:18, identical with "Netophah" of <a onClick="return mV(\'Ezr\',2,22);">Ezr 2:22</a>; <a onClick="return mV(\'Neh\',7,26);">Ne 7:26</a>.``1';
|
||
isbe[6377]='Netophathi; Netophathites`ne-tof\'-a-thi, ne-tof\'-a-thits.`<a href="./study/isbe/search.html?string=NETOPHAH">NETOPHAH</a>`1';
|
||
isbe[6378]='Nettles`net\'-\'lz:<p>(1) charul, (<a onClick="return mV(\'Job\',30,7);">Job 30:7</a>; <a onClick="return mV(\'Pro\',24,31);">Pr 24:31</a>; <a onClick="return mV(\'Zep\',2,9);">Ze 2:9</a> margin, in all, "wild vetches"); the translation "nettles" is due to the supposed derivations of charul from an (obsolete) charal, meaning "to be sharp" or "stinging," but a translation "thorns" (as in Vulgate) would in that case do as well. Septuagint has phrugana agria, "wild brushwood," in Job, and certainly the association with the "saltwort" and the retm, "broom," in the passage would best be met by the supposition that it means the low thorny bushes plentiful in association with these plants. "Vetch" is suggested by the Aramaic, but is very uncertain. <p>(2) qimmosh (<a onClick="return mV(\'Isa\',34,13);">Isa 34:13</a>; <a onClick="return mV(\'Hsa\',9,6);">Ho 9:6</a>), and plural qimmeshonim (<a onClick="return mV(\'Pro\',24,31);">Pr 24:31</a>), translated (English Versions of the Bible) "thorns," because of the translation of charul as "nettles" in the same verse From <a onClick="return mV(\'Isa\',34,13);">Isa 34:13</a> qimmosh is apparently distinct from thorns, and the translation "nettle" is very probable, as such neglected or deserted places as described in the three references readily become overgrown with nettles in Palestine The common and characteristic Palestine nettle is the Urtica pilulifera, so called from the globular heads of its flowers.``117';
|
||
isbe[6379]='Network`net\'-wurk (sebhakhah): the Revised Version (British and American) in <a onClick="return mV(\'2Ki\',25,17);">2Ki 25:17</a>; <a onClick="return mV(\'2Ch\',4,13);">2Ch 4:13</a> (also in the plural, <a onClick="return mV(\'2Ch\',4,12,13);">4:12,13</A>), for "wreathen work" and "wreath" in the King James Version (of the adornment of the capitals of the pillars of Solomon\'s temple; see <a href="./study/isbe/search.html?string=JACHIN+AND+BOAZ">JACHIN AND BOAZ</a>). "Networks" in <a onClick="return mV(\'Isa\',19,9);">Isa 19:9</a> is in the Revised Version (British and American) correctly rendered "white cloth." In the American Standard Revised Version "network" is substituted for "pictures" in the King James Version (<a onClick="return mV(\'Pro\',25,11);">Pr 25:11</a>), "baskets" in the English Revised Version margin "filigree work."``1';
|
||
isbe[6380]='New Birth``<a href="./study/isbe/search.html?string=REGENERATION">REGENERATION</a>`1';
|
||
isbe[6381]='New Commandment``<a href="./study/isbe/search.html?string=BROTHERLY+LOVE">BROTHERLY LOVE</a>`1';
|
||
isbe[6382]='New Covenant``<a href="./study/isbe/search.html?string=COVENANT,+THE+NEW">COVENANT, THE NEW</a>`1';
|
||
isbe[6383]='New Earth``<a href="./study/isbe/search.html?string=ESCHATOLOGY+OF+THE+NEW+TESTAMENT">ESCHATOLOGY OF THE NEW TESTAMENT</a>; <a href="./study/isbe/search.html?string=HEAVENS,+NEW">HEAVENS, NEW</a>`1';
|
||
isbe[6384]='New Heavens``<a href="./study/isbe/search.html?string=HEAVENS,+NEW">HEAVENS, NEW</a>`1';
|
||
isbe[6385]='New Jerusalem``<a href="./study/isbe/search.html?string=JERUSALEM,+NEW">JERUSALEM, NEW</a>; <a href="./study/isbe/search.html?string=REVELATION+OF+JOHN">REVELATION OF JOHN</a>`1';
|
||
isbe[6386]='New Man``<a href="./study/isbe/search.html?string=MAN">MAN</a>`1';
|
||
isbe[6387]='New Moon``<a href="./study/isbe/search.html?string=MOON,+NEW">MOON, NEW</a>; <a href="./study/isbe/search.html?string=FASTS+AND+FEASTS">FASTS AND FEASTS</a>`1';
|
||
isbe[6388]='New Testament``<a href="./study/isbe/search.html?string=BIBLE">BIBLE</a>; <a href="./study/isbe/search.html?string=CANON+OF+THE+NEW+TESTAMENT">CANON OF THE NEW TESTAMENT</a>; <a href="./study/isbe/search.html?string=CRITICISM">CRITICISM</a>`1';
|
||
isbe[6389]='New Testament Canon``<a href="./study/isbe/search.html?string=CANON+OF+THE+NEW+TESTAMENT">CANON OF THE NEW TESTAMENT</a>`1';
|
||
isbe[6390]='New Testament Language``<a href="./study/isbe/search.html?string=LANGUAGE+OF+THE+NEW+TESTAMENT">LANGUAGE OF THE NEW TESTAMENT</a>`1';
|
||
isbe[6391]='New Testament Text``<a href="./study/isbe/search.html?string=TEXT+AND+MANUSCRIPTS+OF+THE+NEW+TESTAMENT">TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT</a>`1';
|
||
isbe[6392]='New Year``<a href="./study/isbe/search.html?string=TIME">TIME</a>; <a href="./study/isbe/search.html?string=YEAR">YEAR</a>`1';
|
||
isbe[6393]='New; Newness`nu, nu\'-nes (chadhash; kainos, neos):<P>1. In the Old Testament:<P>The word commonly translated "new" in the Old Testament is chadhash, "bright," "fresh," "new" (special interest was shown in, and importance attached to, fresh and new things and events); <a onClick="return mV(\'Exd\',1,8);">Ex 1:8</a>; <a onClick="return mV(\'Deu\',20,5);">De 20:5</a>; <a onClick="return mV(\'Deu\',22,8);">22:8</a>; <a onClick="return mV(\'Deu\',24,5);">24:5</a>; <a onClick="return mV(\'1Sa\',6,7);">1Sa 6:7</a>; <a onClick="return mV(\'2Sa\',21,16);">2Sa 21:16</a>; <a onClick="return mV(\'Psa\',33,3);">Ps 33:3</a>, "a new song"; <a onClick="return mV(\'Jer\',31,31);">Jer 31:31</a>, "new covenant"; <a onClick="return mV(\'Eze\',11,19);">Eze 11:19</a>, "a new spirit"; <a onClick="return mV(\'Eze\',18,31);">18:31</A> "new heart"; <a onClick="return mV(\'Eze\',36,26);">36:26</A>, etc.; chodhesh is "the new moon," "the new-moon day," the first of the lunar month, a festival, then "month" (<a onClick="return mV(\'Gen\',29,14);">Ge 29:14</a>, "a month of days"); it occurs frequently, often translated "month"; we have "new moon" (<a onClick="return mV(\'1Sa\',20,5,18,24);">1Sa 20:5,18,24</a>, etc.); tirosh is "new (sweet) wine" (<a onClick="return mV(\'Neh\',10,39);">Ne 10:39</a>; <a onClick="return mV(\'Joe\',1,5);">Joe 1:5</a>; <a onClick="return mV(\'Joe\',3,18);">3:18</a>, it is \'asis, the Revised Version (British and American) "sweet wine"); in <a onClick="return mV(\'Act\',2,13);">Ac 2:13</a>, "new wine" is gleukos.<P>Other words in the Old Testament for "new" are chadhath, Aramaic (<a onClick="return mV(\'Ezr\',6,4);">Ezr 6:4</a>); Tari, "fresh" (<a onClick="return mV(\'Jdg\',15,15);">Jud 15:15</a>, the Revised Version (British and American) "a fresh jawbone of an ass"); beri\'ah, a "creation" (<a onClick="return mV(\'Num\',16,30);">Nu 16:30</a>, "if Yahweh make a new thing," the Revised Version margin "create a creation"); bakhar, "to be first-fruits" (<a onClick="return mV(\'Eze\',47,12);">Eze 47:12</a>; so the Revised Version margin); qum, "setting," is translated "newly" (<a onClick="return mV(\'Jdg\',7,19);">Jud 7:19</a>); also miqqarobh, "recently" (<a onClick="return mV(\'Deu\',32,17);">De 32:17</a>, the Revised Version (British and American) "of late "); news is shermu\'ah, "report," "tidings"; <a onClick="return mV(\'Pro\',25,25);">Pr 25:25</a>, "good news from a far country."<P>2. In the New Testament:<P>In the New Testament "new" (mostly kainos, "new," "fresh," "newly made") is an important word. We have the title of the "New Testament" itself, rightly given by the American Standard Revised Version as "New Covenant," the designation of "the new dispensation" ushered in through Christ, the writings relating to which the volume contains. We have "new covenant" (kainos) in <a onClick="return mV(\'Luk\',22,20);">Lu 22:20</a>, "This cup is the new covenant in my blood" (the English Revised Version margin "testament"; in <a onClick="return mV(\'Mat\',26,28);">Mt 26:28</a>; <a onClick="return mV(\'Mar\',14,24);">Mr 14:24</a>, "new" is omitted in the Revised Version (British and American), but in Matthew the margin "many ancient authorities insert new," and in Mark "some ancient authorities"); <a onClick="return mV(\'1Cr\',11,25);">1Co 11:25</a>, the English Revised Version margin "or testament"; <a onClick="return mV(\'2Cr\',3,6);">2Co 3:6</a>, the English Revised Version margin "or testament"; <a onClick="return mV(\'Hbr\',8,8);">Heb 8:8</a>, the English Revised Version margin "or testament"; in <a onClick="return mV(\'Hbr\',8,13);">8:13</A>, "covenant" is supplied (compare <a onClick="return mV(\'Hbr\',12,24);">Heb 12:24</a>, neos).<P>Corresponding to this, we have (<a onClick="return mV(\'2Cr\',5,17);">2Co 5:17</a>, the King James Version and the Revised Version (British and American)), "The old things have passed away; behold, they are become new": ibid., "If any man is in Christ, he is a new creature," the Revised Version margin "there is a new creation"; <a onClick="return mV(\'Gal\',6,15);">Ga 6:15</a>, margin "or creation," "new man" (<a onClick="return mV(\'Eph\',2,15);">Eph 2:15</a>; <a onClick="return mV(\'Eph\',4,24);">4:24</a>; <a onClick="return mV(\'Col\',3,10);">Col 3:10</a> (neos)); "new commandment" (<a onClick="return mV(\'Jhn\',13,34);">Joh 13:34</a>); "new doctrine" (<a onClick="return mV(\'Act\',17,19);">Ac 17:19</a>); "new thing" (<a onClick="return mV(\'Act\',17,21);">Ac 17:21</a>); "newness of life" (kainotes) (<a onClick="return mV(\'Rom\',6,4);">Ro 6:4</a>); "newness of the spirit" (<a onClick="return mV(\'Rom\',7,6);">Ro 7:6</a>; compare <a onClick="return mV(\'2Cr\',5,17);">2Co 5:17</a>); "a new name," (<a onClick="return mV(\'Rev\',2,17);">Re 2:17</a>; <a onClick="return mV(\'Rev\',3,12);">3:12</a>), "new heavens and a new earth" (<a onClick="return mV(\'2Pe\',3,13);">2Pe 3:13</a>); "new Jerusalem" (<a onClick="return mV(\'Rev\',3,12);">Re 3:12</a>; <a onClick="return mV(\'Rev\',21,2);">21:2</a>); "new song" (<a onClick="return mV(\'Rev\',5,9);">Re 5:9</a>); compare "new friend" and "new wine" (Sirach 9:10b, c); artigennetos, "newborn" (<a onClick="return mV(\'1Pe\',2,2);">1Pe 2:2</a>); prosphatos, "newly slain," "new" (<a onClick="return mV(\'Hbr\',10,20);">Heb 10:20</a>, the Revised Version (British and American) "a new and living way, through the veil, that is to say, his flesh"; compare Sirach 9:10a; Judith 4:3); "new" is the translation of neos, "new," "young" (<a onClick="return mV(\'1Cr\',5,7);">1Co 5:7</a>; <a onClick="return mV(\'Col\',3,10);">Col 3:10</a>; "new man"; <a onClick="return mV(\'Hbr\',12,24);">Heb 12:24</a>, "new covenant").<P>The difference in meaning between kainos and neos, is, in the main, that kainos denotes new in respect of quality, "the new as set over against that which has seen service, the outworn, the effete, or marred through age"; neos, "new (in respect of time), that which has recently come into existence," e.g. kainon mnemeion, the "new tomb" in which Jesus was laid, was not one recently made, but one in which no other dead had ever lain; the "new covenant," the "new man," etc., may be contemplated under both aspects of quality and of time (Trench, Synonyms of the New Testament, 209f).<P>In <a onClick="return mV(\'Mat\',9,16);">Mt 9:16</a>; <a onClick="return mV(\'Mar\',2,21);">Mr 2:21</a>, agnaphos, "unsmoothed," "unfinished," is translated "new," "new cloth," the Revised Version (British and American) "undressed." For "new bottles" (<a onClick="return mV(\'Luk\',5,38);">Lu 5:38</a> and parallels), the Revised Version (British and American) has "fresh wine-skins."``185';
|
||
isbe[6394]='Neziah`ne-zi\'-a (netsiach): The head of a family of Nethinim (<a onClick="return mV(\'Ezr\',2,54);">Ezr 2:54</a>; <a onClick="return mV(\'Neh\',7,56);">Ne 7:56</a>), called in 1Esdras 5:32, "Nasi" (the King James Version and the Revised Version margin "Nasith").``1';
|
||
isbe[6395]='Nezib`ne\'-zib (netsibh; Codex Vaticanus Naseib; Codex Alexandrinus Nesib): A town in the Judean Shephelah, mentioned along with Keilah and Mareshah (<a onClick="return mV(\'Jos\',15,43);">Jos 15:43</a>). Eusebius, Onomasticon, places it 7 miles from Eleutheropolis (Beit Jibrin), on the road to Hebron. It is represented today by Beit Nasib, a village with ancient remains some 2 miles southwest of Khirbet Kila (Keilah).``1';
|
||
isbe[6396]='Nibhaz`nib\'-haz (nibhchaz): Given as the name of an idol of the Avvites, introduced by them into Samaria (<a onClick="return mV(\'2Ki\',17,31);">2Ki 17:31</a>), but otherwise unknown. The text is supposed to be corrupt.``1';
|
||
isbe[6397]='Nibshan`nib\'-shan (ha-nibhshan; Codex Vaticanus Naphlazon; Codex Alexandrinus Nebsan): A city in the Judean wilderness named between Secacah and the City of Salt (<a onClick="return mV(\'Jos\',15,62);">Jos 15:62</a>). Eusebius, Onomasticon, knows the place but gives no clue to its identification. The site has not been recovered. Wellhausen suggests the emendation of nibhshan to kibhshan, "furnace" (Proleg. 2, 344).``1';
|
||
isbe[6398]='Nicanor (1)`ni-ka\'-nor, ni\'-ka-nor (Nikanor): The son of Patroclus and one of the king\'s "chief friends" (2Macc 8:9), a Syrian general under Antiochus Epiphanes and Demetrius Soter. After the defeat of Seron by Judas, Epiphanes entrusted his chancellor Lysias with the reduction of Judea (1Macc 3:34ff). Nicanor was one of the three generals commissioned by Lysias<61>the others being Ptolemy, son of Dorymenes, and Gorgias (1Macc 3:38). The campaign began in 166 BC; the Syrians were defeated at Emmaus (1Macc 3:57ff), while Gorgias at a later stage gained a victory at Jamnia over a body of Jews who disobeyed Judas (1Macc 5:58). The account given in 2Macc differs considerably, both in omissions and in additions (2Macc 8:9ff). There Nicanor, not Gorgias, is the chief in command. The battle of Emmaus is not mentioned, but "the thrice-accursed Nicanor," having in overweening pride invited a thousand slavedealers to accompany him to buy the Jewish captives, was humiliated, and his host was destroyed, he himself escaping "like a fugitive slave" to Antioch (2Macc 8:34f). After the death of Epiphanes, Eupator and Lysias (the last two at the hands of Demetrius (1Macc 7:2)), Nicanor appears again under King Demetrius in the struggle between Alcimus and Judas. Alcimus, having been seated in the priesthood by Demetrius\' officer Bacchides, could not hold it against Judas and the patriots. He appealed again to Demetrius, who this time selected Nicanor, now governor of Cyprus (2Macc 12:2) and known for his deadly hatred of the Jews, to settle the dispute and slay Judas (2Macc 14:12ff; 1Macc 7:26ff). Nicanor was appointed governor of Judea on this occasion. Again 1 and 2Maccabees differ. According to 1Maccabees, Nicanor sought in vain to seize Judas by treachery. Then followed the battle of Capharsalama ("village of peace"), in which the Syrians were defeated, though Josephus (Ant., XII, x, 5) says Judas was defeated. Nicanor retired to Jerusalem, insulted the priests and threatened the destruction of the temple unless they delivered up Judas. He then retired to Beth-horon to find Judas posted opposite him at Adasa (1Macc 7:39ff) 3 1/2 miles distant. Here on the 13th of the 12th month Adar (March), 161 BC, the Syrians sustained a crushing defeat, Nicanor himself being the first to fall. The Jews cut off his head and proud right hand and hanged them up beside Jerusalem. For a little while Adasa gave the land of Judah rest. The people ordained to keep this "day of great gladness" year by year<61>the 13th of Adar, "the day before the day of Mordecai" (Feast of Purim). 2Maccabees mentions that Simon, Judas\' brother, was worsted in a first engagement (14:17), omits the battle of Capharsalama, and represents Nicanor, struck with the manliness of the Jews, as entering into friendly relations with Judas, urging him to marry and lead a quiet life, forgetful of the king\'s command until Alcimus accused him to Demetrius. The latter peremptorily ordered Nicanor to bring Judas in all haste as prisoner to Antioch (14:27). The scene of the final conflict (Adasa) is given only as "in the region of Samaria" (15:1). According to this account, it was Judas who ordered the mutilation of Nicanor and in a more gruesome fashion (15:30ff). It is possible that the Nicanor, the Cypriarch or governor of Cyprus of 2Macc 12:2, is a different person from Nicanor, the son of Patroclus<75>a view not accepted in the above account.``5';
|
||
isbe[6399]='Nicanor (2)`(Nikanor): One of "the seven" chosen to superintend "the daily ministration" of the poor of the Christian community at Jerusalem (<a onClick="return mV(\'Act\',6,5);">Ac 6:5</a>). The name is Greek.``1';
|
||
isbe[6400]='Nicodemus`nik-o-de\'-mus (Nikodemos): A Pharisee and a "ruler of the Jews," mentioned only by John. He<P>(1) interviewed Christ at Jerusalem and was taught by Him the doctrine of the New Birth (<a onClick="return mV(\'Jhn\',3,\'1-15\');">Joh 3:1-15</a>),<P>(2) defended Him before the Sanhedrin (<a onClick="return mV(\'Jhn\',7,\'50-52\');">Joh 7:50-52</a>), and<P>(3) assisted at His burial (<a onClick="return mV(\'Jhn\',19,\'39-42\');">Joh 19:39-42</a>).<P>1. The Interview:<P>This meeting, which it has been surmised took place in the house of John (<a onClick="return mV(\'Jhn\',3,\'1-15\');">Joh 3:1-15</a>), was one of the results of our Lord\'s ministry at Jerusalem during the first Passover (compare <a onClick="return mV(\'Jhn\',3,2);">Joh 3:2</a> with <a onClick="return mV(\'Jhn\',2,23);">Joh 2:23</a>). Although Nicodemus had been thus won to believe in the divine nature of Christ\'s mission, his faith was yet very incomplete in that he believed Him to be inspired only after the fashion of the Old Testament prophets. To this faint-hearted faith corresponded his timidity of action, which displayed itself in his coming "by night," lest he should offend his colleagues in the Sanhedrin and the other hostile Jews (<a onClick="return mV(\'Jhn\',3,2);">Joh 3:2</a>). In answer to the veiled question which the words of Nicodemus implied, and to convince him of the inadequacy of mere intellectual belief, Christ proclaimed to him the necessity for a spiritual regeneration: "Except one be born anew, he cannot see the kingdom of God" (<a onClick="return mV(\'Jhn\',3,3);">Joh 3:3</a>). This was interpreted by Nicodemus only in its materialistic sense, and therefore caused him bewilderment and confusion (<a onClick="return mV(\'Jhn\',3,4);">Joh 3:4</a>). But Christ, as on another occasion when dealing with His questioners on a similar point of doctrine (compare <a onClick="return mV(\'Jhn\',6,52,53);">Joh 6:52,53</a>), answered his perplexity only by repeating His previous statement (<a onClick="return mV(\'Jhn\',3,5);">Joh 3:5</a>). He then proceeded to give further explanation. The re-birth is not outward but inward, it is not of the body but of the soul (<a onClick="return mV(\'Jhn\',3,6);">Joh 3:6</a>). Just as God is the real agent in the birth of the body, so also is He the Creator of the New Spirit; and just as no one knoweth whence cometh the wind, or "whither it goeth," yet all can feel its effects who come under its influence, so is it with the rebirth. Only those who have experienced it as a change in themselves, wrought by the Divine Power, are qualified to judge either of its reality or of its effects (<a onClick="return mV(\'Jhn\',3,7,8);">Joh 3:7,8</a>). But Nicodemus, since such experience had not yet been his, remained still unenlightened (<a onClick="return mV(\'Jhn\',3,9);">Joh 3:9</a>). Christ therefore condemned such blindness in one who yet professed to be a teacher of spiritual things (<a onClick="return mV(\'Jhn\',3,10);">Joh 3:10</a>), and emphasized the reality in His own life of those truths which He had been expounding (<a onClick="return mV(\'Jhn\',3,11);">Joh 3:11</a>). With this, Christ returned to the problem underlying the first statement of Nicodemus. If Nicodemus cannot believe in "earthly things," i.e. in the New Birth, which, though coming from above, is yet realized in this world, how can he hope to understand "heavenly things," i.e. the deeper mysteries of God\'s purpose in sending Christ into the world (<a onClick="return mV(\'Jhn\',3,12);">Joh 3:12</a>), of Christ\'s Divine sonship (<a onClick="return mV(\'Jhn\',3,13);">Joh 3:13</a>), of His relationship to the atonement and the salvation of man (<a onClick="return mV(\'Jhn\',3,14);">Joh 3:14</a>), and of how a living acceptance of and feeding upon Him is in itself Divine life (<a onClick="return mV(\'Jhn\',3,15);">Joh 3:15</a>; compare <a onClick="return mV(\'Jhn\',6,\'25-65\');">Joh 6:25-65</a>)?<P>2. The Defense:<P>The above interview, though apparently fruitless at the time, was not without its effect upon Nicodemus. At the Feast of Tabernacles, when the Sanhedrin was enraged at Christ\'s proclamation of Himself as the "living water" (<a onClick="return mV(\'Jhn\',7,37,38);">Joh 7:37,38</a>), Nicodemus was emboldened to stand up in His defense. Yet here also he showed his natural timidity. He made no personal testimony of his faith in Christ, but sought rather to defend Him on a point of Jewish law (<a onClick="return mV(\'Jhn\',7,\'50-52\');">Joh 7:50-52</a>; compare <a onClick="return mV(\'Exd\',23,1);">Ex 23:1</a>; <a onClick="return mV(\'Deu\',1,16,17);">De 1:16,17</a>; <a onClick="return mV(\'Deu\',17,6);">17:6</a>; <a onClick="return mV(\'Deu\',19,15);">19:15</a>).<P>3. The Burial:<P>By this open act of reverence Nicodemus at last made public profession of his being of the following of Christ. His wealth enabled him to provide the "mixture of myrrh and aloes, about a hundred pounds," with which the body of Jesus was embalmed (<a onClick="return mV(\'Jhn\',19,39);">Joh 19:39</a>).<P>The Gospel of Nicodemus and other apocryphal works narrate that Nicodemus gave evidence in favor of Christ at the trial before Pilate, that he was deprived of office and banished from Jerusalem by the hostile Jews, and that he was baptized by Peter and John. His remains were said to have been found in a common grave along with those of Gamaliel and Stephen.<P>Nicodemus is a type of the "well-instructed and thoughtful Jew who looked for the consummation of national hope to follow in the line along which he had himself gone, as being a continuation and not a new beginning" (Westcott). The manner in which the Gospel narrative traces the overcoming of his natural timidity and reluctant faith is in itself a beautiful illustration of the working of the Spirit, of how belief in the Son of Man is in truth a new birth, and the entrance into eternal life.``88';
|
||
</script>
|
||
<script src="./study/isbe/author.js" type="text/javascript"></script>
|
||
<script src="./study/isbe/isbeDisplay.js" type="text/javascript"></script>
|
||
<script src="./js/MainFooter.js" type="text/javascript"></script>
|
||
|