Neiel - dwelling-place of God, a town in the territory of Asher, near its southern border (Josh. 19:27). It has been identified with the ruin Y'anin, near the outlet of the Wady esh Sha-ghur, less than 2 miles north of Kabul, and 16 miles east of Caesarea.
Nekeb - cavern, a town on the boundary of Naphtali (Josh. 19:33). It has with probability, been identified with Seiyadeh, nearly 2 miles east of Bessum, a ruin half way between Tiberias and Mount Tabor.
Nemuel - day of God. (1.) One of Simeon's five sons (1 Chr. 4:24), called also Jemuel (Gen. 46:10). (2.) A Reubenite, a son of Eliab, and brother of Dathan and Abiram (Num. 26:9).
Nephilim - (Gen. 6:4; Num. 13:33, R.V.), giants, the Hebrew word left untranslated by the Revisers, the name of one of the Canaanitish tribes. The Revisers have, however, translated the Hebrew gibborim, in Gen. 6:4, "mighty men."
Nephtoah - opened, a fountain and a stream issuing from it on the border between Judah and Benjamin (Josh. 15:8, 9; 18:15). It has been identified with 'Ain Lifta, a spring about 2 1/2 miles north-west of Jerusalem. Others, however, have identified it with 'Ain' Atan, on the south-west of Bethlehem, whence water is conveyed through "Pilate's aqueduct" to the Haram area at Jerusalem.
Ner - light, the father of Kish (1 Chr. 8:33). 1 Sam. 14:51 should be read, "Kish, the father of Saul, and Ner, the father of Abner, were the sons of Abiel." And hence this Kish and Ner were brothers, and Saul and Abner were first cousins (comp. 1 Chr. 9:36).
Nereus - a Christian at Rome to whom Paul sent his salutation (Rom. 16:15).
Nergal - the great dog; that is, lion, one of the chief gods of the Assyrians and Babylonians (2 Kings 17:30), the god of war and hunting. He is connected with Cutha as its tutelary deity.
Nergal-sharezer - Nergal, protect the king! (1.) One of the "princes of the king of Babylon who accompanied him in his last expedition against Jerusalem" (Jer. 39:3, 13).
(2.) Another of the "princes," who bore the title of "Rabmag." He was one of those who were sent to release Jeremiah from prison (Jer. 39:13) by "the captain of the guard." He was a Babylonian grandee of high rank. From profane history and the inscriptions, we are led to conclude that he was the Neriglissar who murdered Evil-merodach, the son of Nebuchadnezzar, and succeeded him on the throne of Babylon (B.C. 559-556). He was married to a daughter of Nebuchadnezzar. The ruins of a palace, the only one on the right bank of the Euphrates, bear inscriptions denoting that it was built by this king. He was succeeded by his son, a mere boy, who was murdered after a reign of some nine months by a conspiracy of the nobles, one of whom, Nabonadius, ascended the vacant throne, and reigned for a period of seventeen years (B.C. 555-538), at the close of which period Babylon was taken by Cyrus. Belshazzar, who comes into notice in connection with the taking of Babylon, was by some supposed to have been the same as Nabonadius, who was called Nebuchadnezzar's son (Dan. 5:11, 18, 22), because he had married his daughter. But it is known from the inscriptions that Nabonadius had a son called Belshazzar, who may have been his father's associate on the throne at the time of the fall of Babylon, and who therefore would be the grandson of Nebuchadnezzar. The Jews had only one word, usually rendered "father," to represent also such a relationship as that of "grandfather" or "great-grandfather."
Nero - occurs only in the superscription (which is probably spurious, and is altogether omitted in the R.V.) to the Second Epistle to Timothy. He became emperor of Rome when he was about seventeen years of age (A.D. 54), and soon began to exhibit the character of a cruel tyrant and heathen debauchee. In May A.D. 64, a terrible conflagration broke out in Rome, which raged for six days and seven nights, and totally destroyed a great part of the city. The guilt of this fire was attached to him at the time, and the general verdict of history accuses him of the crime. "Hence, to suppress the rumour," says Tacitus (Annals, xv. 44), "he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who are hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius; but the pernicious superstition, repressed for a time, broke out again, not only throughout Judea, where the mischief originated, but through the city of Rome also, whither all things horrible and disgraceful flow, from all quarters, as to a common receptacle, and where they are encouraged. Accordingly, first three were seized, who confessed they were Christians. Next, on their information, a vast multitude were convicted, not so much on the charge of burning the city as of hating the human race. And in their deaths they were also made the subjects of sport; for they were covered with the hides of wild beasts and worried to death by dogs, or nailed to crosses, or set fire to, and, when day declined, burned to serve for nocturnal lights. Nero offered his own gardens for that spectacle, and exhibited a Circensian game, indiscriminately mingling with the common people in the habit of a charioteer, or else standing in his chariot; whence a feeling of compassion arose toward the sufferers, though guilty and deserving to be made examples of by capital punishment, because they seemed not to be cut off for the public good, but victims to the ferocity of one man." Another Roman historian, Suetonius (Nero, xvi.), says of him: "He likewise inflicted punishments on the Christians, a sort of people who hold a new and impious superstition" (Forbes's Footsteps of St. Paul, p. 60).
Nero was the emperor before whom Paul was brought on his first imprisonment at Rome, and the apostle is supposed to have suffered martyrdom during this persecution. He is repeatedly alluded to in Scripture (Acts 25:11; Phil. 1:12, 13; 4:22). He died A.D. 68.
Net - in use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, "like the top of a tent." (3.) The bag-net (Gr. diktyon), used for enclosing fish in deep water (Luke 5:4-9).
The fowling-nets were (1) the trap, consisting of a net spread over a frame, and supported by a stick in such a way that it fell with the slightest touch (Amos 3:5, "gin;" Ps. 69:22; Job 18:9; Eccl. 9:12). (2) The snare, consisting of a cord to catch birds by the leg (Job 18:10; Ps. 18:5; 116:3; 140:5). (3.) The decoy, a cage filled with birds as decoys (Jer. 5:26, 27). Hunting-nets were much in use among the Hebrews.
Nethaneel - given of God. (1.) The son of Zuar, chief of the tribe of Issachar at the Exodus (Num. 1:8; 2:5).
(2.) One of David's brothers (1 Chr. 2:14).
(3.) A priest who blew the trumpet before the ark when it was brought up to Jerusalem (1 Chr. 15:24).
(4.) A Levite (1 Chr. 24:6).
(5.) A temple porter, of the family of the Korhites (1 Chr. 26:4).
(6.) One of the "princes" appointed by Jehoshaphat to teach the law through the cities of Judah (2 Chr. 17:7).
(7.) A chief Levite in the time of Josiah (2 Chr. 35:9).
(8.) Ezra 10:22.
(9.) Neh. 12:21.
(10.) A priest's son who bore a trumpet at the dedication of the walls of Jerusalem (Neh. 12:36).
Nethaniah - given of Jehovah. (1.) One of Asaph's sons, appointed by David to minister in the temple (1 Chr. 25:2, 12).
(2.) A Levite sent by Jehoshaphat to teach the law (2 Chr. 17:8).
(3.) Jer. 36:14.
(4.) 2 Kings 25:23, 25.
Nethinim - the name given to the hereditary temple servants in all the post-Exilian books of Scripture. The word means given, i.e., "those set apart", viz., to the menial work of the sanctuary for the Levites. The name occurs seventeen times, and in each case in the Authorized Version incorrectly terminates in "s", "Nethinims;" in the Revised Version, correctly without the "s" (Ezra 2:70; 7:7, 24; 8:20, etc.). The tradition is that the Gibeonites (Josh. 9:27) were the original caste, afterwards called Nethinim. Their numbers were added to afterwards from captives taken in battle; and they were formally given by David to the Levites (Ezra 8:20), and so were called Nethinim, i.e., the given ones, given to the Levites to be their servants. Only 612 Nethinim returned from Babylon (Ezra 2:58; 8:20). They were under the control of a chief from among themselves (2:43; Neh. 7:46). No reference to them appears in the New Testament, because it is probable that they became merged in the general body of the Jewish people.
Netophah - distillation; dropping, a town in Judah, in the neighbourhood, probably, of Bethlehem (Neh. 7:26; 1 Chr. 2:54). Two of David's guards were Netophathites (1 Chr. 27:13, 15). It has been identified with the ruins of Metoba, or Um Toba, to the north-east of Bethlehem.
Nettle - (1.) Heb. haral, "pricking" or "burning," Prov. 24:30, 31 (R.V. marg., "wild vetches"); Job 30:7; Zeph. 2:9. Many have supposed that some thorny or prickly plant is intended by this word, such as the bramble, the thistle, the wild plum, the cactus or prickly pear, etc. It may probably be a species of mustard, the Sinapis arvensis, which is a pernicious weed abounding in corn-fields. Tristram thinks that this word "designates the prickly acanthus (Acanthus spinosus), a very common and troublesome weed in the plains of Palestine."
(2.) Heb. qimmosh, Isa. 34:13; Hos. 9:6; Prov. 24:31 (in both versions, "thorns"). This word has been regarded as denoting thorns, thistles, wild camomile; but probably it is correctly rendered "nettle," the Urtica pilulifera, "a tall and vigorous plant, often 6 feet high, the sting of which is much more severe and irritating than that of our common nettle."
New Moon, Feast of - Special services were appointed for the commencement of a month (Num. 28:11-15; 10:10). (See FESTIVALS.)
New Testament - (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See TESTAMENT.)
Neziah -
victory; pure, Ezra 2:54; Neh. 7:56.
Nimrah -
pure, a city on the east of Jordan (Num. 32:3); probably the
same as Beth-nimrah (Josh. 13:27). It has been identified with
the Nahr Nimrin, at one of the fords of Jordan, not far from
Jericho.
This "exceeding great city" lay on the eastern or left bank of
the river Tigris, along which it stretched for some 30 miles,
having an average breadth of 10 miles or more from the river
back toward the eastern hills. This whole extensive space is now
one immense area of ruins. Occupying a central position on the
great highway between the Mediterranean and the Indian Ocean,
thus uniting the East and the West, wealth flowed into it from
many sources, so that it became the greatest of all ancient
cities.
About B.C. 633 the Assyrian empire began to show signs of
weakness, and Nineveh was attacked by the Medes, who
subsequently, about B.C. 625, being joined by the Babylonians
and Susianians, again attacked it, when it fell, and was razed
to the ground. The Assyrian empire then came to an end, the
Medes and Babylonians dividing its provinces between them.
"After having ruled for more than six hundred years with hideous
tyranny and violence, from the Caucasus and the Caspian to the
Persian Gulf, and from beyond the Tigris to Asia Minor and
Egypt, it vanished like a dream" (Nah. 2:6-11). Its end was
strange, sudden, tragic. It was God's doing, his judgement on
Assyria's pride (Isa. 10:5-19).
Forty years ago our knowledge of the great Assyrian empire and
of its magnificent capital was almost wholly a blank. Vague
memories had indeed survived of its power and greatness, but
very little was definitely known about it. Other cities which
had perished, as Palmyra, Persepolis, and Thebes, had left ruins
to mark their sites and tell of their former greatness; but of
this city, imperial Nineveh, not a single vestige seemed to
remain, and the very place on which it had stood was only matter
of conjecture. In fulfilment of prophecy, God made "an utter end
of the place." It became a "desolation."
In the days of the Greek historian Herodotus, B.C. 400, it had
become a thing of the past; and when Xenophon the historian
passed the place in the "Retreat of the Ten Thousand," the very
memory of its name had been lost. It was buried out of sight,
and no one knew its grave. It is never again to rise from its
ruins.
At length, after being lost for more than two thousand years,
the city was disentombed. A little more than forty years ago the
French consul at Mosul began to search the vast mounds that lay
along the opposite bank of the river. The Arabs whom he employed
in these excavations, to their great surprise, came upon the
ruins of a building at the mound of Khorsabad, which, on further
exploration, turned out to be the royal palace of Sargon, one of
the Assyrian kings. They found their way into its extensive
courts and chambers, and brought forth form its hidded depths
many wonderful sculptures and other relics of those ancient
times.
The work of exploration has been carried on almost
continuously by M. Botta, Sir Henry Layard, George Smith, and
others, in the mounds of Nebi-Yunus, Nimrud, Koyunjik, and
Khorsabad, and a vast treasury of specimens of old Assyrian art
has been exhumed. Palace after palace has been discovered, with
their decorations and their sculptured slabs, revealing the life
and manners of this ancient people, their arts of war and peace,
the forms of their religion, the style of their architecture,
and the magnificence of their monarchs. The streets of the city
have been explored, the inscriptions on the bricks and tablets
and sculptured figures have been read, and now the secrets of
their history have been brought to light.
One of the most remarkable of recent discoveries is that of
the library of King Assur-bani-pal, or, as the Greek historians
call him, Sardanapalos, the grandson of Sennacherib (q.v.). (See ASNAPPER.) This library consists of about ten thousand
flat bricks or tablets, all written over with Assyrian
characters. They contain a record of the history, the laws, and
the religion of Assyria, of the greatest value. These strange
clay leaves found in the royal library form the most valuable of
all the treasuries of the literature of the old world. The
library contains also old Accadian documents, which are the
oldest extant documents in the world, dating as far back as
probably about the time of Abraham. (See SARGON.)
"The Assyrian royalty is, perhaps, the most luxurious of our
century [reign of Assur-bani-pa]...Its victories and conquests,
uninterrupted for one hundred years, have enriched it with the
spoil of twenty peoples. Sargon has taken what remained to the
Hittites; Sennacherib overcame Chaldea, and the treasures of
Babylon were transferred to his coffers; Esarhaddon and
Assur-bani-pal himself have pillaged Egypt and her great cities,
Sais, Memphis, and Thebes of the hundred gates...Now foreign
merchants flock into Nineveh, bringing with them the most
valuable productions from all countries, gold and perfume from
South Arabia and the Chaldean Sea, Egyptian linen and
glass-work, carved enamels, goldsmiths' work, tin, silver,
Phoenician purple; cedar wood from Lebanon, unassailable by
worms; furs and iron from Asia Minor and Armenia" (Ancient Egypt
and Assyria, by G. Maspero, page 271).
The bas-reliefs, alabaster slabs, and sculptured monuments
found in these recovered palaces serve in a remarkable manner to
confirm the Old Testament history of the kings of Israel. The
appearance of the ruins shows that the destruction of the city
was due not only to the assailing foe but also to the flood and
the fire, thus confirming the ancient prophecies concerning it.
"The recent excavations," says Rawlinson, "have shown that fire
was a great instrument in the destruction of the Nineveh
palaces. Calcined alabaster, charred wood, and charcoal,
colossal statues split through with heat, are met with in parts
of the Nineveh mounds, and attest the veracity of prophecy."
Nineveh in its glory was (Jonah 3:4) an "exceeding great city
of three days' journey", i.e., probably in circuit. This would
give a circumference of about 60 miles. At the four corners of
an irregular quadrangle are the ruins of Kouyunjik, Nimrud,
Karamless and Khorsabad. These four great masses of ruins, with
the whole area included within the parallelogram they form by
lines drawn from the one to the other, are generally regarded as
composing the whole ruins of Nineveh.
Nisroch -
probably connected with the Hebrew word nesher, an eagle. An
Assyrian god, supposed to be that represented with the head of
an eagle. Sennacherib was killed in the temple of this idol (2
Kings 19:37; Isa. 37:38).
It was the Diospolis or Thebes of the Greeks, celebrated for
its hundred gates and its vast population. It stood on both
sides of the Nile, and is by some supposed to have included
Karnak and Luxor. In grandeur and extent it can only be compared
to Nineveh. It is mentioned only in the prophecies referred to,
which point to its total destruction. It was first taken by the
Assyrians in the time of Sargon (Isa. 20). It was afterwards
"delivered into the hand" of Nebuchadnezzar and Assurbani-pal
(Jer. 46:25, 26). Cambyses, king of the Persians (B.C. 525),
further laid it waste by fire. Its ruin was completed (B.C. 81)
by Ptolemy Lathyrus. The ruins of this city are still among the
most notable in the valley of the Nile. They have formed a great
storehouse of interesting historic remains for more than two
thousand years. "As I wandered day after day with ever-growing
amazement amongst these relics of ancient magnificence, I felt
that if all the ruins in Europe, classical, Celtic, and
medieval, were brought together into one centre, they would fall
far short both in extent and grandeur of those of this single
Egyptian city." Manning, The Land of the Pharaohs.
(2.) A false prophetess who assisted Tobiah and Sanballat
against the Jews (Neh. 6:14). Being bribed by them, she tried to
stir up discontent among the inhabitants of Jerusalem, and so to
embarrass Nehemiah in his great work of rebuilding the ruined
walls of the city.
The words of his father Lamech at his birth (Gen. 5:29) have
been regarded as in a sense prophetical, designating Noah as a
type of Him who is the true "rest and comfort" of men under the
burden of life (Matt.11:28).
He lived five hundred years, and then there were born unto him
three sons, Shem, Ham, and Japheth (Gen. 5:32). He was a "just
man and perfect in his generation," and "walked with God" (comp.
Ezek. 14:14,20). But now the descendants of Cain and of Seth
began to intermarry, and then there sprang up a race
distinguished for their ungodliness. Men became more and more
corrupt, and God determined to sweep the earth of its wicked
population (Gen. 6:7). But with Noah God entered into a
covenant, with a promise of deliverance from the threatened
deluge (18). He was accordingly commanded to build an ark
(6:14-16) for the saving of himself and his house. An interval
of one hundred and twenty years elapsed while the ark was being
built (6:3), during which Noah bore constant testimony against
the unbelief and wickedness of that generation (1 Pet. 3:18-20;
2 Pet. 2:5).
When the ark of "gopher-wood" (mentioned only here) was at
length completed according to the command of the Lord, the
living creatures that were to be preserved entered into it; and
then Noah and his wife and sons and daughters-in-law entered it,
and the "Lord shut him in" (Gen.7:16). The judgment-threatened
now fell on the guilty world, "the world that then was, being
overflowed with water, perished" (2 Pet. 3:6). The ark floated
on the waters for one hundred and fifty days, and then rested on
the mountains of Ararat (Gen. 8:3,4); but not for a considerable
time after this was divine permission given him to leave the
ark, so that he and his family were a whole year shut up within
it (Gen. 6-14).
On leaving the ark Noah's first act was to erect an altar, the
first of which there is any mention, and offer the sacrifices of
adoring thanks and praise to God, who entered into a covenant
with him, the first covenant between God and man, granting him
possession of the earth by a new and special charter, which
remains in force to the present time (Gen. 8:21-9:17). As a sign
and witness of this covenant, the rainbow was adopted and set
apart by God, as a sure pledge that never again would the earth
be destroyed by a flood.
But, alas! Noah after this fell into grievous sin (Gen. 9:21);
and the conduct of Ham on this sad occasion led to the memorable
prediction regarding his three sons and their descendants. Noah
"lived after the flood three hundred and fifty years, and he
died" (28:29). (See DELUGE �T0001011).
Noah, motion, (Heb. No'ah) one of the five daughters of
Zelophehad (Num.26:33; 27:1; 36:11; Josh. 17:3).
After being supplied with the sacred loaves of showbread, and girding on the sword of Goliath, which was brought forth from behind the ephod, David fled from Nob and sought refuge at the court of Achish, the king of Gath, where he was cast into prison. (Comp. titles of Ps. 34 and 56.)
Nobah -
howling. (1.) Num. 32:42.
(2.) The name given to Kenath (q.v.) by Nobah when he
conquered it. It was on the east of Gilead (Judg. 8:11).
Nophah -
blast, a city of Moab which was occupied by the Amorites (Num.
21:30).
This act of David in ordering a numbering of the people arose
from pride and a self-glorifying spirit. It indicated a reliance
on his part on an arm of flesh, an estimating of his power not
by the divine favour but by the material resources of his
kingdom. He thought of military achievement and of conquest, and
forgot that he was God's vicegerent. In all this he sinned
against God. While Joab was engaged in the census, David's heart
smote him, and he became deeply conscious of his fault; and in
profound humiliation he confessed, "I have sinned greatly in
what I have done." The prophet Gad was sent to him to put before
him three dreadful alternatives (2 Sam. 24:13; for "seven years"
in this verse, the LXX. and 1 Chr. 21:12 have "three years"),
three of Jehovah's four sore judgments (Ezek. 14:21). Two of
these David had already experienced. He had fled for some months
before Absalom, and had suffered three years' famine on account
of the slaughter of the Gibeonites. In his "strait" David said,
"Let me fall into the hands of the Lord." A pestilence broke out
among the people, and in three days swept away 70,000. At
David's intercession the plague was stayed, and at the
threshing-floor of Araunah (q.v.), where the destroying angel
was arrested in his progress, David erected an altar, and there
offered up sacrifies to God (2 Chr. 3:1).
The census, so far as completed, showed that there were at
least 1,300,000 fighting men in the kingdom, indicating at that
time a population of about six or seven millions in all. (See CENSUS.)
This book is of special historical interest as furnishing us
with details as to the route of the Israelites in the wilderness
and their principal encampments. It may be divided into three
parts:
1. The numbering of the people at Sinai, and preparations for
their resuming their march (1-10:10). The sixth chapter gives an
account of the vow of a Nazarite.
2. An account of the journey from Sinai to Moab, the sending
out of the spies and the report they brought back, and the
murmurings (eight times) of the people at the hardships by the
way (10:11-21:20).
3. The transactions in the plain of Moab before crossing the
Jordan (21:21-ch. 36).
The period comprehended in the history extends from the second
month of the second year after the Exodus to the beginning of
the eleventh month of the fortieth year, in all about
thirty-eight years and ten months; a dreary period of
wanderings, during which that disobedient generation all died in
the wilderness. They were fewer in number at the end of their
wanderings than when they left the land of Egypt. We see in this
history, on the one hand, the unceasing care of the Almighty
over his chosen people during their wanderings; and, on the
other hand, the murmurings and rebellions by which they offended
their heavenly Protector, drew down repeated marks of his
displeasure, and provoked him to say that they should "not enter
into his rest" because of their unbelief (Heb. 3:19).
This, like the other books of the Pentateuch, bears evidence
of having been written by Moses.
The expression "the book of the wars of the Lord," occurring
in 21:14, has given rise to much discussion. But, after all,
"what this book was is uncertain, whether some writing of Israel
not now extant, or some writing of the Amorites which contained
songs and triumphs of their king Sihon's victories, out of which
Moses may cite this testimony, as Paul sometimes does out of
heathen poets (Acts 17:28; Titus 1:12)."
(1.) 'El occurs only in the word El-paran (Gen. 14:6). The
LXX. renders by "terebinth." In the plural form this word occurs
in Isa. 1:29; 57:5 (A.V. marg. and R.V., "among the oaks"); 61:3
("trees"). The word properly means strongly, mighty, and hence a
strong tree.
(2.) 'Elah, Gen. 35:4, "under the oak which was by Shechem"
(R.V. marg., "terebinth"). Isa. 6:13, A.V., "teil-tree;" R.V.,
"terebinth." Isa. 1:30, R.V. marg., "terebinth." Absalom in his
flight was caught in the branches of a "great oak" (2 Sam. 18:9;
R.V. marg., "terebinth").
(3.) 'Elon, Judg. 4:11; 9:6 (R.V., "oak;" A.V., following the
Targum, "plain") properly the deciduous species of oak shedding
its foliage in autumn.
(4.) 'Elan, only in Dan. 4:11,14,20, rendered "tree" in
Nebuchadnezzar's dream. Probably some species of the oak is
intended.
(5.) 'Allah, Josh. 24:26. The place here referred to is called
Allon-moreh ("the oak of Moreh," as in R.V.) in Gen. 12:6 and
35:4.
(6.) 'Allon, always rendered "oak." Probably the evergreen oak
(called also ilex and holm oak) is intended. The oak woods of
Bashan are frequently alluded to (Isa. 2:13; Ezek. 27:6). Three
species of oaks are found in Palestine, of which the "prickly
evergreen oak" (Quercus coccifera) is the most abundant. "It
covers the rocky hills of Palestine with a dense brushwood of
trees from 8 to 12 feet high, branching from the base, thickly
covered with small evergreen rigid leaves, and bearing acorns
copiously." The so-called Abraham's oak at Hebron is of this
species. Tristram says that this oak near Hebron "has for
several centuries taken the place of the once renowned terebinth
which marked the site of Mamre on the other side of the city.
The terebinth existed at Mamre in the time of Vespasian, and
under it the captive Jews were sold as slaves. It disappeared
about A.D. 330, and no tree now marks the grove of Mamre. The
present oak is the noblest tree in Southern Palestine, being 23
feet in girth, and the diameter of the foliage, which is
unsymmetrical, being about 90 feet." (See HEBRON �T0001712;
TEIL-TREE �T0003597.)
(2.) A chief of the tribe of Issachar (1 Chr. 7:3).
(3.) A descendant of Saul (1 Chr. 8:38).
(4.) A Levite, after the Captivity (1 Chr. 9:16).
(5.) A Gadite who joined David at Ziklag (1 Chr. 12:9).
(6.) A prince of Zebulun in the time of David (1 Chr. 27:19).
(7.) One of the princes sent by Jehoshaphat to instruct the
people in the law (2 Chr. 17:7).
(8.) A Levite who superintended the repairs of the temple
under Josiah (2 Chr. 34:12).
(9.) One who accompanied Ezra on the return from Babylon (Ezra
8:9).
(10.) A prophet, fourth of the minor prophets in the Hebrew
canon, and fifth in the LXX. He was probably contemporary with
Jeremiah and Ezekiel. Of his personal history nothing is known.
There are on record the account of four captures of Jerusalem,
(1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by
the Philistines and Arabians in the reign of Jehoram (2 Chr.
21:16); (3) by Joash, the king of Israel, in the reign of
Amaziah (2 Kings 14:13); and (4) by the Babylonians, when
Jerusalem was taken and destroyed by Nebuchadnezzar (B.C. 586).
Obadiah (1:11-14) speaks of this capture as a thing past. He
sees the calamity as having already come on Jerusalem, and the
Edomites as joining their forces with those of the Chaldeans in
bringing about the degradation and ruin of Israel. We do not
indeed read that the Edomites actually took part with the
Chaldeans, but the probabilities are that they did so, and this
explains the words of Obadiah in denouncing against Edom the
judgments of God. The date of his prophecies was thus in or
about the year of the destruction of Jerusalem.
Edom is the type of Israel's and of God's last foe (Isa.
63:1-4). These will finally all be vanquished, and the kingdom
will be the Lord's (comp. Ps. 22:28).
(2.) 1 Chr. 2:34-38.
(3.) 1 Chr. 26:7.
(4.) 2 Chr. 23:1.
(2.) A Merarite Levite, a temple porter, who with his eight
sons guarded the southern gate (1 Chr. 15:18, 21; 26:4, 8, 15).
(3.) One who had charge of the temple treasures (2 Chr.
25:24).
(2.) A prophet in the time of Ahaz and Pekah (2 Chr. 28:9-15).
(2.) A stumbling-block or cause of temptation (Isa. 8:14;
Matt. 16:23; 18:7). Greek skandalon, properly that at which one
stumbles or takes offence. The "offence of the cross" (Gal.
5:11) is the offence the Jews took at the teaching that
salvation was by the crucified One, and by him alone. Salvation
by the cross was a stumbling-block to their national pride.
Ohad -
united, or power, the third son of Simeon (Gen. 46:10).
It was one of the most valuable products of the country (Deut.
32:13; Ezek. 16:13), and formed an article of extensive commerce
with Tyre (27:17).
The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3),
and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It
was very abundant in Galilee. (See OLIVE.)
Olive-tree -
is frequently mentioned in Scripture. The dove from the ark
brought an olive-branch to Noah (Gen. 8:11). It is mentioned
among the most notable trees of Palestine, where it was
cultivated long before the time of the Hebrews (Deut. 6:11;
8:8). It is mentioned in the first Old Testament parable, that
of Jotham (Judg. 9:9), and is named among the blessings of the
"good land," and is at the present day the one characteristic
tree of Palestine. The oldest olive-trees in the country are
those which are enclosed in the Garden of Gethsemane. It is
referred to as an emblem of prosperity and beauty and religious
privilege (Ps. 52:8; Jer. 11:16; Hos. 14:6). The two "witnesses"
mentioned in Rev. 11:4 are spoken of as "two olive trees
standing before the God of the earth." (Comp. Zech. 4:3, 11-14.)
The "olive-tree, wild by nature" (Rom. 11:24), is the shoot or
cutting of the good olive-tree which, left ungrafted, grows up
to be a "wild olive." In Rom. 11:17 Paul refers to the practice
of grafting shoots of the wild olive into a "good" olive which
has become unfruitful. By such a process the sap of the good
olive, by pervading the branch which is "graffed in," makes it a
good branch, bearing good olives. Thus the Gentiles, being a
"wild olive," but now "graffed in," yield fruit, but only
through the sap of the tree into which they have been graffed.
This is a process "contrary to nature" (11:24).
It is frequently mentioned in the New Testament (Matt. 21:1;
26:30, etc.). It now bears the name of Jebel et-Tur, i.e.,
"Mount of the Summit;" also sometimes called Jebel ez-Zeitun,
i.e., "Mount of Olives." It is about 200 feet above the level of
the city. The road from Jerusalem to Bethany runs as of old over
this mount. It was on this mount that Jesus stood when he wept
over Jerusalem. "No name in Scripture," says Dr. Porter, "calls
up associations at once so sacred and so pleasing as that of
Olivet. The 'mount' is so intimately connected with the private,
the devotional life of the Saviour, that we read of it and look
at it with feelings of deepest interest and affection. Here he
often sat with his disciples, telling them of wondrous events
yet to come, of the destruction of the Holy City; of the
sufferings, the persecution, and the final triumph of his
followers (Matt. 24). Here he gave them the beautiful parables
of the ten virgins and the five talents (25); here he was wont
to retire on each evening for meditation, and prayer, and rest
of body, when weary and harassed by the labours and trials of
the day (Luke 21:37); and here he came on the night of his
betrayal to utter that wonderful prayer, 'O my Father, if it be
possible, let this cup pass from me: nevertheless not as I will,
but as thou wilt' (Matt. 26:39). And when the cup of God's wrath
had been drunk, and death and the grave conquered, he led his
disciples out again over Olivet as far as to Bethany, and after
a parting blessing ascended to heaven (Luke 24:50, 51; Acts
1:12)."
This mount, or rather mountain range, has four summits or
peaks: (1) the "Galilee" peak, so called from a tradition that
the angels stood here when they spoke to the disciples (Acts
1:11); (2) the "Mount of Ascension," the supposed site of that
event, which was, however, somewhere probably nearer Bethany
(Luke 24:51, 52); (3) the "Prophets," from the catacombs on its
side, called "the prophets' tombs;" and (4) the "Mount of
Corruption," so called because of the "high places" erected
there by Solomon for the idolatrous worship of his foreign wives
(1 Kings 11:7; 2 Kings 23:13; Vulg., "Mount of Offence").
Omer -
a handful, one-tenth of an ephah=half a gallon dry measure (Ex.
16:22, 32, 33, 36)="tenth deal."
Beth-omri, "the house" or "city of Omri," is the name usually
found on Assyrian inscriptions for Samaria. In the stele of
Mesha (the "Moabite stone"), which was erected in Moab about
twenty or thirty years after Omri's death, it is recorded that
Omri oppressed Moab till Mesha delivered the land: "Omri, king
of Israel, oppressed Moab many days, for Chemosh was angry with
his land. His son succeeded him, and he also said, I will
oppress Moab" (comp. 2 Kings 1:1; 3:4, 5). The "Moabite stone"
also records that "Omri took the land of Medeba, and occupied it
in his day and in the days of his son forty years."
In ancient times this city was full of obelisks dedicated to
the sun. Of these only one now remains standing. "Cleopatra's
Needle" was one of those which stood in this city in front of
the Temple of Tum, i.e., "the sun." It is now erected on the
Thames Embankment, London.
"It was at On that Joseph wooed and won the dark-skinned
Asenath, the daughter of the high priest of its great temple."
This was a noted university town, and here Moses gained his
acquaintance with "all the wisdom of the Egyptians."
The story of this fugitive Colossian slave is a remarkable
evidence of the freedom of access to the prisoner which was
granted to all, and "a beautiful illustration both of the
character of St. Paul and the transfiguring power and righteous
principles of the gospel."
(2.) Some region famous for its gold (1 Kings 9:28; 10:11;
22:48; Job 22:24; 28:16; Isa. 13:12). In the LXX. this word is
rendered "Sophir," and "Sofir" is the Coptic name for India,
which is the rendering of the Arabic version, as also of the
Vulgate. Josephus has identified it with the Golden Chersonese,
i.e., the Malay peninsula. It is now generally identified with
Abhira, at the mouth of the Indus. Much may be said, however, in
favour of the opinion that it was somewhere in Arabia.
(2.) "Of the Abi-ezrites." A city of Manasseh, 6 miles
south-west of Shechem, the residence of Gideon (Judg. 6:11;
8:27, 32). After his great victory over the Midianites, he slew
at this place the captive kings (8:18-21). He then assumed the
function of high priest, and sought to make Ophrah what Shiloh
should have been. This thing "became a snare" to Gideon and his
house. After Gideon's death his family resided here till they
were put to death by Abimelech (Judg. 9:5). It is identified
with Ferata.