Bible Dictionary N 1
Nahash. [Na'hash]
1. Ammonite king who encamped against Jabesh-gilead, and who tauntingly agreed to make its inhabitants tributary on condition that he should thrust out the right eye of each for a reproach on all Israel. Saul raised an army and the Ammonites were defeated. 1 Sam. 11: 1, 2; 1 Sam. 12: 12. Josephus relates that Nahash had successfully oppressed the tribes on the east of the Jordan, which gave him self-confidence in making his terms to Jabesh-gilead; and says that Nahash was slain. Perhaps the same as the father of Hanun who insulted David's ambassadors. 2 Sam. 10: 2; 2 Sam. 17: 27; 1 Chr. 19: 1, 2.
2. Apparently father or mother of Abigail and Zeruiah. 2 Sam. 17: 25. In 1 Chr. 2: 16 Abigail and Zeruiah are called the sisters of Jesse's sons. The Rabbis say that Nahash was another name for Jesse (as in the margin); others suppose Nahash was Jesse's wife; and again others judge that Nahash was a former husband of Jesse's wife.
Nahath. [Na'hath]
1. Son of Reuel, a son of Esau. Gen. 36: 13, 17; 1 Chr. 1: 37.
2. Kohathite, son of Zophai. 1 Chr. 6: 26. See TOAH.
3. Levite in the days of Hezekiah. 2 Chr. 31: 13.
Nahbi. [Nah'bi]
Son of Vophsi, of the tribe of Naphtali. Num. 13: 14.
Nahor. [Na'hor]
1. Son of Serug, and grandfather of Abraham. Gen. 11: 22-25; 1 Chr. 1: 26. Called NACHOR in Luke 3: 34.
2. Son of Terah and brother of Abraham. Gen. 11: 26-29; Gen. 22: 20, 23; Gen. 24: 10-47; Gen. 29: 5; Gen. 31: 53. Called NACHOR in Joshua 24: 2.
Nahshon. [Nah'shon]
Son of Amminadab, and a prince of Judah. Num. 1: 7; Num. 2: 3; Num. 7: 12, 17; Num. 10: 14; Ruth 4: 20; 1 Chr. 2: 10, 11. Called NAASSON in Matt. 1: 4; Luke 3: 32. Apparently the same as NAASHON in Ex. 6: 23.
Nahum. [Na'hum]
Nothing is known of the personal history of this prophet: he is called 'the Elkoshite,' which is supposed to refer to a place named Elkosh in Galilee. There is no reference to dates in the prophecy, but it is generally placed at about B.C. 714, when Sennacherib invaded Judaea. 2 Kings 18: 13. The prophecy is against Nineveh, and foretells its destruction, though, like other prophecies, it has an application to the future, when 'Assyria' will again be the open enemy of Israel.
The prophecy opens with the character of Jehovah in government. He is slow to anger, but He is jealous, and His revenge is furious. He is good, and a safe refuge in the day of trouble for those that trust in Him; but, as to His enemies, with an overflowing flood He will make an utter end of their place. Not only is the destruction of Nineveh foretold, but the Assyrian nation also should come to a full end.
One who had come out to oppress Israel, was a wicked counsellor, who imagined evil, not only against Judah, but against Jehovah: he should be cut off. Compare the insulting language of Rab-shakeh, the general of the king of Assyria: at first he said that Jehovah had sent him, and then treated the God of Israel as no better than the heathen gods, who had not been able to protect their worshippers. 2 Kings 18: 25, 32, 33. But there was good news for Judah; God would break the yoke of Assyria off their necks. They might keep their solemn feasts. The enemy should no more pass through. What took place in Hezekiah's day was but a type of the latter-day fulfilment of this chapter: cf. Nahum 1: 10 and 2 Kings 19: 35; and in this way we see the scope of prophecy and not simply the immediate events that gave rise to it.
Nahum 2 concerns the city of Nineveh directly. God had allowed Jacob to be disciplined and 'emptied out;' but now Nineveh must be dealt with. It is exhorted to make good its defence, yet the gates of the rivers should be opened, and the palace should be dissolved. Here it is not the 'gates of the city,' as when Babylon was taken, but 'the gates of the rivers.' This may refer to the Tigris and the canals that watered the city. The overflowing river, it is said, caused a breach in the sun-dried brick walls.
"Huzzab shall be led away captive." Nahum 2: 7. This name is supposed by some to be symbolical of Nineveh, the one 'established,' or 'held to be impregnable,' as in the margin; others, however, believe it refers to the reigning queen, who should be led captive with her maids. The spoil which had been taken in many wars was great, but should now enrich others. The reference to the lions, and the strangling, and the filling the dens with ravin, possibly applied to the cruelties which the Assyrians inflicted on their prisoners, and which are depicted by themselves on their monuments. Truly, as said in Nahum 3, it was a 'bloody city.' The following verses, as also Nahum 2: 3, 4, show that it was a warlike nation, ever seeking to enrich itself by the spoil of other nations, among which were Israel and Judah. It should not only be brought down, but should be made vile and a gazing-stock. Nahum 3: 8-10 show that as 'populous No' (the renowned Thebes, with its hundred gates), had been brought to nought (probably by Sargon, king of Assyria), so should Nineveh fall. The gates of the land should be left open for their enemies, and as the cankerworm, the locust, and the grasshopper destroy vegetation, so should be their desolation. Fire is spoken of several times, and the explorations that have been made at the ruins of Nineveh abundantly prove that fire did its destructive work. The denunciations close with, "There is no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon whom hath not thy wickedness passed continually?" The ruins show how complete and lasting was God's judgement on the guilty city. See NINEVEH.
Nails.
For the temple "David prepared iron in abundance for the nails for the doors of the gates, and for the joinings." 1 Chr. 22: 3; but apparently gold nails were used for some parts of the interior. 2 Chr. 3: 9. The tent pegs were also called nails, though made most probably of hard wood, and perhaps pointed with iron. It was with a tent peg that Jael killed Sisera. Judges 4: 21, 22. In houses in the East many articles are hung upon nails for safety, hence 'a nail in a sure place,' denotes security and is figurative of the safety of anything that depends upon God. Isa. 22: 23, 25; cf. Ecc. 12: 11; Zech. 10: 4 .
Nails pierced the hands and feet of the Saviour when they crucified Him, the marks of which He showed to the disciples after His resurrection, John 20: 20, 25; and which marks He still retains. Zech. 13: 6.
Nain.
City near to which the Lord raised to life the widow's son. Luke 7: 11. Identified with Nein, 32 38' N, 35 20' E. The village is approached by a steep and rocky ascent from the plains of Esdraelon.
Naioth. [Na'ioth]
Place near Ramah, where Samuel resided, and whither David resorted. 1 Sam. 19: 18-23; 1 Sam. 20: 1. Not identified.
Naked.
An expression which, besides its ordinary signification, was often used when a man was without his outside mantle or cloak. 1 Sam. 19: 24; Isa. 20: 2; John 21: 7. It is used symbolically for natural destitution, James 2: 15; for spiritual destitution, 2 Cor. 5: 3; Rev. 3: 17; Rev. 16: 15; and for spoliation, Rev. 17: 16.
Names.
These are often expressive of character or of relationship. God was revealed to Abraham, Isaac and Jacob, as GOD ALMIGHTY, which indicates the character in which God was pleased to be known by them: He was not known to them as JEHOVAH. Ex. 6: 3. This does not mean that they had not heard of the name, but that it did not express the character of His relationship with them. To Moses He said, "I am JEHOVAH," and by this name He was known to Israel: it formed the basis of their relationship with God. When power was committed to the Gentiles under the headship of Nebuchadnezzar it was said, "THE GOD OF HEAVEN hath given thee a kingdom, power, and strength, and glory." Dan. 2: 37. In Christianity God is made known under the name of FATHER. John 20: 17. Much is involved in the various names by which God has been pleased to make Himself known. So the Lord Jesus has various names: Son of God, Immanuel, Son of man, etc.: they all designate one Person, but each has its own import. Throughout the N.T. HIS NAME is the centre of all blessing. Isa. 9: 6; Phil. 2: 9-11.
God has authority to give names: cf. Rev. 2: 17; and the name given by God indicates that which God sees fit to express in the one to whom it is given. Hence 'name' is characteristic. He altered the names of some persons: Abram was changed to Abraham; Sarai to Sarah; Jacob to Israel; and He gave reasons why they were altered; and the Lord Jesus gave Simon the name of Peter. God also applied to Israel symbolical names: as Lo-ammi, 'not my people;' and Lo-ruhamah, 'not having obtained mercy,' to mark His attitude towards them.
In the O.T. persons often gave their children names of significance: thus the wife of Phinehas, when she heard that the ark of God was taken, and that her husband and her father-in-law were dead, called her child Ichabod, 'where is the glory?' for the glory was departed from Israel, the ark being taken. Where the reason for a name is mentioned, all is plain; but where no reason is given, the meaning cannot always be ascertained. A name may bear several meanings, by being traced to different roots. For many years lists of the O.T. proper names, with their significations, have been given in Concordances, etc. (mostly as drawn from Gesenius), and sometimes certain deductions have been drawn from those meanings as giving the character of the persons bearing the names; but it should be remembered that in many instances, several persons have borne the same name, persons who were quite different in their status and character; so that the names could have had nothing to do with their characters. It is evident also from the case of John the Baptist that it was customary to name a child after some of his ancestors. On this ground objection was made to his being called John. Luke 1: 59-63.
Besides this, modern Hebrew scholars give very different meanings to some of the names, making their signification more and more uncertain. For instance, Abishai signifies, according to Gesenius, 'father of a gift'; but Fürst interprets it, 'Ab is existing,' or 'God is existing.' Adami signifies 'human,' Gesenius; but 'fortress,' Fürst. Adonikam signifies 'lord of the enemy,' Gesenius; but 'Adon is assisting,' Fürst. In some words other lexicographers, as Ewald, differ from both of the above.
Naomi. [Na'omi]
Wife of Elimelech, mother of Mahlon and Chilion, and mother-in-law of Ruth. After dwelling ten years in the country of Moab, when her husband and sons were dead, she returned to the land of Judah, with the widowed Ruth. She asked to be called no more Naomi, 'pleasant,' but Mara, 'bitter,' saying "for the Almighty hath dealt very bitterly with me." She sought the welfare of Ruth, whose marriage with Boaz comforted her, and she became nurse to their son Obed. Ruth 1 — Ruth 4. Typically she represents desolate Israel, as Ruth does the despised but pious remnant brought into full blessing at the end on the ground of sovereign mercy, even as Gentiles, yet casting themselves on the goodness of the Kinsman-Redeemer: see Isa. 63: 16.
Naphish. [Na'phish]
Son of Ishmael. Gen. 25: 15; 1 Chr. 1: 31. Called NEPHISH in 1 Chr. 5: 19.
Naphtali. [Naph'tali]
Fifth son of Jacob, and second of Bilhah. The name also often includes his descendants, and the territory which they possessed. Naphtali and his four sons entered Egypt with Jacob, and nothing further is recorded of him personally. At the two numberings of the tribes Naphtali amounted to 53,400 and 45,400. When Jacob prophetically announced to the tribes that which should befall them in the last days, he said, "Naphtali is a hind let loose: he giveth goodly words," Gen. 49: 21; it is the remnant of Israel as the vessel of testimony. Moses said, "O Naphtali, satisfied with favour, and full with the blessing of the Lord: possess thou the west and the south." Deut. 33: 23. It is the full blessing of the remnant as Jehovah's people.
Their possession, which was mountainous and fertile, was in the north with the upper Jordan on the east and Asher in the west. Ijon, which was farther north than Dan, was in their land. Joshua 19: 32-39. When Baasha, king of Israel, attacked Judah, Asa sent gold and silver to Ben-hadad, king of Syria, for help. He responded at once, and his army smote Ijon, and Dan, and Abel-maim, and all the store cities of Naphtali. 2 Chr. 16: 4. This tribe was the first of those on the west of the Jordan to be carried away captive by Tiglath-pileser, king of Assyria. 2 Kings 15: 29.
In Isa. 9: 1, 2 it is prophesied that Naphtali with Zebulun should see a great light: this was fulfilled when the Lord traversed that district, taught in the synagogues, and healed diseases there. Matt. 4: 13, 15, (where the name is NEPHTHALIM and in Rev. 7: 6 NEPTHALIM). The prophecy seems to say that Zebulun and Nephthalim were beyond the Jordan; but some judge that three districts are alluded to; Zebulun and Nephthalim; the way of the sea beyond the Jordan; and Galilee of the Gentiles. But others judge that only the district on the west of the Jordan is alluded to. The Hebrew word in Isa. 9: 1, translated 'beyond' is eber, and is sometimes translated 'on this side,' as in Joshua 1: 14, 15. When the Lord Jesus was on earth, the great light was shed on both sides of the Jordan, though the west was more especially the scene of His ministry. Matthew's Gospel does not speak of His ministry at Jerusalem until He went there to suffer.
Naphtali, [Naph'tali] Mount.
Not a mountain, but the mountainous part of the inheritance of Naphtali. Joshua 20: 7.
Naphtuhim. [Naph'tuhim]
Descendants of Mizraim, supposed to have settled in some part of Egypt, but where is unknown. Gen. 10: 13; 1 Chr. 1: 11.
Napkin.
Any light cloth or handkerchief. Luke 19: 20; John 11: 44; John 20: 7.
Narcissus. [Narcis'sus]
A resident at Rome to whose household Paul sent his salutations. Rom. 16: 11.
Nathan. [Na'than]
1. Son of David and Bathsheba. 2 Sam. 5: 14; 1 Chr. 3: 5; 1 Chr. 14: 4; Luke 3: 31.
2. The prophet, who held an influential position during the reigns of David and Solomon. He is first mentioned when David had in his heart to build a house to Jehovah. Nathan at first encouraged the proposition, but afterwards had a special message from God to direct David otherwise. It was Nathan who had to condemn David's conduct with respect to Bathsheba and her husband; he delicately brought the sin home to his conscience by means of a suited parable. He also took a prominent part in securing the throne for Solomon, 2 Sam. 7: 2-17; 2 Sam. 12: 1-25; 1 Kings 1: 8-45; 1 Chr. 17: 1-15; 2 Chr. 29: 25; Ps. 51: title. He wrote a 'book' containing the Acts of David the king and of Solomon, which does not form a part of scripture. 1 Chr. 29: 29; 2 Chr. 9: 29.
3. Man of Zobah, father of Igal. 2 Sam. 23: 36.
4. Father of Azariah and Zabud. 1 Kings 4: 5.
5. Son of Attai, and father of Zabad. 1 Chr. 2: 36.
6. Brother of Joel, one of David's mighty men. 1 Chr. 11: 38.
7. One who returned from exile. Ezra 8: 16.
8. One who had married a strange wife. Ezra 10: 39.
9. A chief man in Israel, whose family will mourn apart. Zech. 12: 12. Perhaps a reference to the family of No. 2.
Nathanmelech. [Na'than-me'lech]
Eunuch who had a chamber in the precincts of the temple. 2 Kings 23: 11.
Nathanael. [Nathan'ael]
One of whom the Lord said, "Behold an Israelite indeed, in whom is no guile." He answered, "Whence knowest thou me?" The Lord told him that he had seen him under the fig tree, where probably he had been in some exercise of soul Godward: we may gather this from Ps. 32: 2, 5, as one in whom is no guile is one who confesses his transgressions to the Lord. At once Nathanael said, "Rabbi, thou art the Son of God; thou art the King of Israel." John 1: 45-49. John 21: 2 speaks of Nathanael, of Cana in Galilee, who was with the apostles when they went fishing. This is doubtless the same person. It is thought by many that Nathanael was an apostle, and was the same as Bartholomew, whom John never otherwise mentions.
Natural.
That which is according to nature.
1. γένεσις, 'origin, birth.' Man beholds his natural face in a glass. James 1: 23.
2. κατὰ φύσιν, 'according to nature.' The Israelites are called the natural branches of the olive tree which God planted on earth. Rom. 11: 21, 24. φυσικός, 'that which belongs to nature.' Rom. 1: 26, 27; 2 Peter 2: 12; Jude 10.
3. ψυχικός, from 'life, soul.' "The natural man [that is, a man characterised by the natural life of the soul, without the teaching and power of the Holy Spirit] receiveth not the things of the Spirit of God." 1 Cor. 2: 14. The body of the Christian is sown 'a natural body' (having had natural life through the living soul); it will be raised 'a spiritual body.' 1 Cor. 15: 44-46.
Nature.
The inherent qualities of a being manifested in the various characteristics which mark and display its existence: the aggregate of such qualities is what is termed its nature, and one class or order of being is thus distinguished from another. Men by nature are the children of wrath, Eph. 2: 3; whereas the Christian becomes morally partaker of the divine nature, 2 Peter 1: 4; of which love is the characteristic: he is made partaker of God's holiness. Heb. 12: 10. The work of God in the Christian which forms his nature thus finds its expression in him. The Creator can design and predicate the nature of a being before that being has an actual existence in fact; but we, as creatures, can discern the nature only from the existent being, and cannot therefore rightly speak of the nature save as characteristic of the being.
Nature is also a term descriptive of the vast system of created things around us, to each part of which the Creator has given not only its existence, but its use, its order, its increase, its decay — often called 'the laws of nature' — the laws which govern each and which constitute its propriety. Thus nature teaches that a man should not have long hair, 1 Cor. 11: 14; and a multitude of other things that are of God's order in creation.
Naum. [Na'um]
Son of Esli in the genealogy of the Lord Jesus. Luke 3: 25.
Navy.
See SHIPS.
Nazarene. [Naz'arene]
A native of Nazareth. Joseph and Mary, when they returned from Egypt, went to reside at Nazareth, "that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." These words are not found in the O.T., but the thought conveyed by them is in the prophets generally, that the Messiah would be despised and reproached: cf. Ps. 69; Isa. 53; etc. His disciples suffered the same reproach: Paul had to hear himself called "a ringleader of the sect of the Nazarenes." Matt. 2: 23; Acts 24: 5. Christians in some parts of Palestine are still called Nazarenes.
Nazareth. [Naz'areth]
Town where the Lord was 'brought up.' Early in the Lord's ministry He visited Nazareth, and taught in the synagogue. The people wondered at His gracious words, but they said, "Is not this Joseph's son?" When He told them that no prophet is accepted in his own country, and proceeded to speak of the grace of God having gone out to the Gentiles in O.T. times, they were filled with wrath, thrust Him out of the city, and sought to hurl Him over the brow of the hill on which the city was built. But He, passing through the midst of them, went His way. Luke 4: 16-30. About twelve months later He visited 'his own country' again and taught in the synagogue. But the inhabitants only regarded Him as 'the carpenter,' and were offended in Him. He did not many mighty works there because of their unbelief. Matt. 13: 54-58; Mark 6: 1-6. As far as is known the Lord did not visit Nazareth again.
It is identified with en Nasirah, in Lower Galilee, 32 42' N, 35 18' E. The town presents a striking appearance, the houses being built of the white limestone of the neighbourhood, which reflects the rays of the sun. There is a steep precipice which is probably the place where the enraged people intended to cast down the Lord. A spring, called the 'fountain of the virgin,' supplies the town with water, where the women may daily be seen with their pitchers, and whence doubtless the mother of the Lord also fetched water for her family. The name of the city often occurs in the gospels in the expression, 'Jesus of Nazareth,' and this designation was also placed on the cross. God has highly exalted the One who humbled Himself, and was in the eyes of the Jews merely 'Jesus of Nazareth.'
Nazarite. [Naz'arite]
This term implies 'separation'; it was applied to either man or woman that vowed to separate themselves unto the Lord. Three things especially were enjoined upon the Nazarite.
1. He must not touch strong drink or anything that came of the vine: typical of turning away from sources of earthly energy and joy.
2. No razor must come upon his head: suggestive of the renunciation of self, and the giving up of natural rights and proprieties as man: cf. 1 Cor. 11: 7, 14.
3. He must not touch any dead body: typical of avoiding contact with moral defilement, the sphere of death and alienation from God brought about through sin. The point of the Nazarite was to live to God.
If any one died suddenly near to a Nazarite, he was defiled: he had to shave his head, offer sacrifices, and commence all again. When the period of his separation was fulfilled, he was to offer a burnt offering, a sin offering, a peace offering, a meat offering, and a drink offering, with the addition of the offerings made at the consecration of the priests. He was to shave his head and burn the hair in the fire which was under the peace offering: type of the full communion, which is the result of the sacrifice of Christ. Num. 6: 1-21.
The Nazarite was specially raised up of God as the vessel of His power on behalf of the people when the pressure under which they were suffering was from enemies within their own border (as the Philistines), and when owing to the moral condition of the people it was not possible for God to interfere in ordinary ways of deliverance. The Nazarite was marked on the one hand by a special energy of the Spirit of God, but on the other by rigid separation from the natural sources of excitement, the proprieties and the moral corruption which were connected with the life of the people. We see this in John the Baptist.
Samson was a Nazarite from his birth. Before he was born it was declared that no razor must come on his head. His mission was to deliver Israel from the hand of the Philistines. Samson betrayed his secret, but sealed his mission by his own death. Judges 13: 1-5.
Christ was morally the true Nazarite; He was the holy one, and instead of having earthly joy He was emphatically 'the man of sorrows' when here, but also He has died to sin and lives to God. He answered to all the sacrifices, but the day is approaching when He will drink wine anew in the kingdom, as He said in Matt. 26: 29; and be able to say to others, "Eat, O friends; drink, yea, drink abundantly, O beloved." Christians also are Nazarites to God, not because of any vow, but as sanctified in Christ Jesus. He said, "For their sakes I sanctify myself, that they also might be sanctified through the truth." John 17: 19; 1 Cor. 1: 2.
Neah. [Ne'ah]
Boundary city of Zebulun. Joshua 19: 13. Not identified.
Neapolis. [Neap'olis]
Seaport in Macedonia, where Paul first landed in Europe. Acts 16: 11. It is now called Kavala.
Neariah. [Neari'ah]
1. Son of Shemaiah and descendant of David. 1 Chr. 3: 22, 23.
2. Son of Ishi, a descendant of Simeon. 1 Chr. 4: 12.
Nebai. [Neba'i]
One who sealed the covenant. Neh. 10: 19.
Nebaioth, [Nebai'oth] Nebajoth. [Nebaj'oth]
Eldest son of Ishmael and one of the chiefs of the Ishmaelites. Gen. 25: 13; Gen. 28: 9; Gen. 36: 3; 1 Chr. 1: 29. The rams of Nebaioth are mentioned, with the flocks of Kedar his brother, as ministering to the prosperity of Israel in the future day of blessing. Isa. 60: 7.
Neballat. [Nebal'lat]
City occupied by Benjamites on the return from exile. Neh. 11: 34. Identified with Beit Nabala, 31 59' N, 34 57' E.
Nebat. [Ne'bat]
Father of Jeroboam, first king of Israel. He is mentioned in scripture only to distinguish his son, there being two kings named Jeroboam. 1 Kings 11: 26; 2 Kings 3: 3; 2 Chr. 9: 29, etc.
Nebo. [Ne'bo]
1. City of Reuben, east of the Jordan. Num. 32: 3, 38; Num. 33: 47; 1 Chr. 5: 8. It is denounced in the prophets as belonging to Moab. Isa. 15: 2; Jer. 48: 1, 22.
2. City whose inhabitants or 'children' returned from exile. Ezra 2: 29; Neh. 7: 33.
3. One whose descendants had married strange wives. Ezra 10: 43.
4. A Chaldean idol whose name as Nabo or Nebu is probably incorporated in some of the Chaldaic proper names. Isa. 46: 1.
Nebo, [Ne'bo] Mount.
On the east of the Jordan, perhaps the highest point of Pisgah, from whence Moses viewed the promised land. It was opposite Jericho. Deut. 32: 49; Deut. 34: 1. Identified with Jebel Neba, 31 46' N, 35 44' E. It is about 2,643 feet high, and commands an extensive view of western Palestine.
Nebuchadnezzar, [Nebuchadnez'zar] or Nebuchadrezzar. [Nebuchadrez'zar]
Son of Nabopolassar and virtually founder of the later kingdom of Babylon, the first of the four great Gentile empires. Nebuchadnezzar acted as his father's general and defeated Pharaoh-necho at Carchemish, B.C. 606. Jer. 46: 2. Judah about this time became tributary to Babylon, and some captives (including Daniel) and holy vessels were carried away. 2 Chr. 36: 5-7; Dan. 1: 1-4. This is called 'the first captivity' of Judah.
Three years later, Judah revolted and Nebuchadnezzar besieged Jerusalem. In B.C. 599 the king and many captives, with the treasures of the temple, were taken to Babylon: this is called 'the great captivity.' In B.C. 588 Nebuchadnezzar again besieged Jerusalem, burnt the temple, and destroyed the city. He also took Tyre, B.C. 573, after a siege of thirteen years, for which "he had no wages, nor his army" (the inhabitants having escaped with their riches by sea); but God rewarded him with the spoils of Egypt, which he conquered. 2 Kings 24, 2 Kings 25; 2 Chr. 36; Ezek. 29: 18-20.
The more personal history of Nebuchadnezzar is given by Daniel. Nebuchadnezzar had selected him, and some of his fellow captives, to fill honourable positions in the state. In the second year of Nebuchadnezzar's reign (B.C. 603) he had the remarkable dream of the Great Image, in the interpretation of which the fact was made known that he had been chosen by God as the first king of an entirely new era, the times of the Gentiles. The house of David had for the time been set aside as God's ruler on earth, and in Nebuchadnezzar the Gentiles had been entrusted with supreme authority. Daniel could say to him, "Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory . . . . thou art this head of gold."
Nebuchadnezzar was a heathen, but he had now learned that he held his kingdom from the God of heaven, and was responsible to Him. In setting up the image of gold he denied the God of heaven, and the head of Gentile power became idolatrous; but on the occasion of his casting into the fiery furnace the three Hebrew companions of Daniel, because they would not worship the image he had set up, he was amazed to see another Person in the furnace like a son of God. He called the three out of the furnace, addressing them as 'servants of the most high God'; he blessed their God, and said that no one must speak anything against Him; but the miracle had no practical moral effect upon him. He had another dream, showing that for his pride God was going to humble him. Daniel counselled him to break off his sins by righteousness, and his iniquities by showing mercy to the poor. Twelve months were given him for repentance; but at the end of that time in his pride he said, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" Then a voice from heaven declared that his kingdom was departed from him. (A monument of Nebuchadnezzar says, "I completely made strong the defences of Babylon, may it last for ever . . . . the city which I have glorified for ever," etc.)
He was now a maniac, and was driven away from men, and ate grass as the ox. He remained thus apparently seven years, signified by 'seven times' (as a time, times, and half a time signify three and a half years in Dan. 12: 7); then his reason returned, and the kingdom was restored to him. He now said, "I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgement: and those that walk in pride he is able to abase." Dan. 2 — Dan. 4.
Thus Nebuchadnezzar learnt to honour the God who had made him the head of gold. How long he survived this is not known. Evil-merodach, his son, succeeded him in B.C. 561. There is evidence that many towns were built during his reign in his name being found on the bricks among their ruins in every direction.
Nebushasban. [Nebushas'ban]
Officer of Nebuchadnezzar, called Rab-saris, which is thought to mean 'chief chamberlain.' Jer. 39: 13.
Nebuzaradan. [Nebuzar'-adan]
Captain of the guard, or commander in chief of Nebuchadnezzar's army at the capture of Jerusalem, and afterwards at its destruction. He told Jeremiah, when he released him from his chains, that God had brought all this destruction upon Jerusalem because they had sinned against Jehovah, and had not obeyed His voice. He gave Jeremiah liberty to go where he pleased. 2 Kings 25: 8-20; Jer. 39: 9-14; Jer. 40: 1; Jer. 41: 10; Jer. 43: 6; Jer. 52: 12-30.
Necho.
See EGYPT [PHARAOH-NECHO]
Necromancer.
See DIVINATION.
Nedabiah. [Nedabi'ah]
Son of Jeconiah, king of Judah. 1 Chr. 3: 18.
Needle's Eye.
This occurs in the gospels in the saying that it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of heaven. Matt. 19: 24; Mark 10: 25; Luke 18: 25. Efforts have been made to refer 'the eye of a needle' to a wicket gate, through which a camel can pass, but only with great difficulty; but the Lord speaks of it as something 'impossible' except to God. Doubtless a common needle was alluded to. The rabbis had a similar proverb concerning the elephant. Needles have been found in the Egyptian tombs, made of bronze about three inches in length.
Needlework,
maaseh roqem. The veil of the tabernacle, the ten curtains, and the hangings for the door, and for the gate of the court were of needlework of blue, and purple, and scarlet, and fine-twined linen. The coat of fine linen for the priest was embroidered, and the girdle was of fine-twined linen, and blue, and purple, and scarlet, of needlework. Ex. 26: 36; Ex. 27: 16; Ex. 28: 39; Ex. 36: 37; Ex. 38: 18; Ex. 39: 29; Judges 5: 30; Ps. 45: 14. See BROIDERED. It is typical of the graces and glories which combine in the person of our great High Priest the Lord Jesus Christ.
Neesings.
'Sneezings.' Job 41: 18.
Neginah, [Negi'nah] Neginoth. [Negi'noth]
A word occurring in the headings of Ps. 4; Ps. 6; Ps. 54; Ps. 55; Ps. 61; Ps. 67; Ps. 76. It is supposed to signify in the plural 'on stringed instruments,' as it is translated in Hab. 3: 19. Neginah, the singular, occurs only in Ps. 61.
Nehelamite. [Nehela'mite]
Designation of Shemaiah the false prophet. Jer. 29: 24, 31, 32. Its signification is unknown. In the margin it is 'dreamer.'
Nehemiah. [Nehemi'ah]
1. Son of Hachaliah and a captive in Persia: he was cupbearer to king Artaxerxes, and was permitted to return and rebuild Jerusalem. He is called the Tirshatha, or governor. Neh. 1: 1; Neh. 8: 9; Neh. 10: 1; Neh. 12: 26, 47. See NEHEMIAH, BOOK OF.
2. A chief man who returned from exile. Ezra 2: 2; Neh. 7: 7.
3. Son of Azbuk: he helped to repair the wall of Jerusalem. Neh. 3: 16.
Nehemiah, [Nehemi'ah] Book of.
This is the latest of the historical books of the O.T. It commences with the twentieth year of Artaxerxes: this is an important date, because of 'the seventy weeks' of Dan. 9, which run from the command to restore and rebuild Jerusalem. This commission was given to Nehemiah; the command to build the temple was given by Cyrus. Ezra 1: 1. See SEVENTY WEEKS.
Neh. 1: Nehemiah had God's interests at heart. He heard at Shushan the desolate state of Jerusalem, and he wept and mourned, and prayed. He occupied a post of honour at the court as the king's cupbearer.
Neh. 2; Neh. 3: Artaxerxes the king noticed Nehemiah's sad countenance, and inquired the cause. On being informed, he graciously desired Nehemiah to express his wishes. Nehemiah, after prayer to God, asked to be sent to build Jerusalem, and that he might have timber for the purpose, and letters to the governors. All was granted, and an escort was deputed to accompany him.
On arriving at Jerusalem, Nehemiah was opposed by Sanballat the Horonite and Tobiah the Ammonite, who were grieved that a man had come "to seek the welfare of the children of Israel." But this only the more stirred up the energy of Nehemiah, and the work of rebuilding the wall proceeded.
Neh. 4: The enemies first mocked him, and then plotted with others to attack him. But being aware of it, he armed the people, and kept part of them ready to repel the attack; and those that worked had a sword as well as a trowel. With Nehemiah was a trumpeter to sound an alarm. Cf. Num. 10: 9.
Neh. 5: Nehemiah also took up the cause of his distressed brethren. The poor had been compelled to mortgage their lands and vineyards to their richer brethren, who made them pay interest, which was contrary to the law. Nehemiah sharply rebuked the rich for this, and bound them by oath to release the persons and lands. He set them an example by feeding a hundred and fifty at his table, and by not taking any stipend as governor.
Neh. 6 is significant of the separate path necessary to be maintained by God's people. Num. 23: 9. Their enemies tried to entice Nehemiah to a conference on various pleas; but in faith he returned the noble answer, "I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?" They pretended that he was building the city in order to revolt from the king of Persia, saying that he had appointed prophets to say of him at Jerusalem, "There is a king in Judah." He denied the accusations: they had feigned them in their own hearts. He would not meet them. To add to his distress there were some in Jerusalem who had formed an alliance with Tobiah, and had correspondence with him, reporting the good deeds of Tobiah to him, and sending his words to Tobiah. They thus sought to put him in fear. His devotedness to God's interests, and obedience to His word, saved him from all the wiles of the adversary. In fifty-two days the wall and gates were finished, and the enemies perceived that the work was wrought of God.
Neh. 7: Levites were appointed to their stations, and the charge of the city gates was given to Hanani brother to Nehemiah, and to Hananiah, ruler of the palace, or fortress. A register is given of those who had returned with Zerubbabel, amounting to 42,360, besides their servants. Oblations were then made by Nehemiah and all the people.
Neh. 8: In the seventh month they assembled as one man and kept the Feast of Trumpets. Then the law was read, and great pains were taken that the people should understand it. The people wept when they heard what the law enjoined; but the Levites instructed them rather to rejoice, for the day was holy, and the joy of the Lord was their strength. They were exhorted to eat and drink, and to send portions to those who had nothing. The Feast of Tabernacles was then kept, and in such a way as it had not been kept since the days of Joshua. They entered into the joys that belonged to 'all Israel.'
Neh. 9; Neh. 10: The people humbled themselves with fasting, and confessed their sins, separating themselves from all persons who were not of the seed of Israel. The word was read, and they worshipped. The Levites then made a solemn confession, recapitulating all the faithfulness and goodness of God towards their nation; acknowledging their sins against Him, and ending with their making a written covenant and calling upon the princes, Levites, and priests to seal it. A list is given of those who sealed, and the covenant itself is set forth, stating clearly what it was the people bound themselves by a curse and an oath to keep. They thus placed themselves again under law, not having yet learned their own weakness and utter inability to keep it. The priests and Levites were provided for, according to Num. 18.
Neh. 11: The inhabitants of Jerusalem were few, and more were needed for its protection. Some volunteered to live there, and the people blessed them; lots were cast for others, one in ten being thus obtained.
Neh. 12 gives a list of the priests and Levites, and the joyful dedication of the wall of Jerusalem. Great sacrifices were offered and they rejoiced with their wives and children, for God had made them to rejoice, and the sounds of their rejoicing were heard afar off. Appointments were then made for the service of the temple.
Neh. 13: Apparently a period of time elapsed between Neh. 12, Neh. 13. The words 'on that day' refer to what follows in the verse. Nehemiah, after being twelve years at Jerusalem, had returned to Artaxerxes, in the thirty-second year of his reign, leaving, according to the end of Neh. 12 all things in due order in Jerusalem. How long he remained at the court is not stated, but after a certain time he obtained leave, and returned to Jerusalem, and he proceeds to relate what had taken place during his absence.
The law forbad that the Ammonite and Moabite should ever come into the congregation of the Lord, Deut. 23: 3, 4; and yet Eliashib the high priest, who was allied to Tobiah the Ammonite, had prepared a chamber in the temple for this man. The enemy of God had thus been received inside. Nehemiah turned out all the household stuff of Tobiah, cleansed the chamber, and restored it to its former use.
The service of the temple had been neglected; for the tithes had been withheld, so that the Levites had to go to their fields for support. The sabbath was also desecrated, work being done and things sold in Jerusalem. Nehemiah expostulated with them and caused the gates of the city to be kept shut on the sabbath day. The merchants then tarried outside the walls on the sabbath, but Nehemiah threatened them, and the evil ceased. It was also found that some had married heathen wives, and their children spake half in the speech of Ashdod and could not speak in the Jews' language. Nehemiah cursed these men, and sharply rebuked, and chastised them. One of the grandsons of Eliashib having married the daughter of Sanballat, was cast out from the priesthood. (Josephus relates that he went to Samaria, where Sanballat built a temple on Gerizim, which became a refuge for apostate Jews)
The book closes with the setting right, outwardly, of all these evils. Nothing more is said of the solemn covenant that had been sealed by so many. It had been altogether violated; and Nehemiah felt his loneliness. Again and again he says, "Remember me, O my God," speaking of the good deeds he had done, and casting himself upon the greatness of God's mercy.
The Book of Nehemiah gives the partial and outward re-establishment of some of the Jews in their own land. There was no throne of God nor throne of David, and they were still subject to the Gentiles. The decree Lo-ammi was not removed; but they were restored to the land, ready for the manifestation of their Messiah, who would come seeking fruit, and ready in grace to bless them. The prophecy of Malachi followed this return, and shows the sad moral condition of the people, and the coming of Jehovah in judgement.
The spiritual value of this book, and of Ezra, is the setting forth of the principle that, in a day of ruin, a humble godly remnant represents the whole body, and receives mercy, and enjoys the best privileges of the dispensation, though at the same time being identified with, and suffering for the sins of the whole.
For events succeeding the time of Nehemiah see ANTIOCHUS.
Nehiloth. [Nehi'loth]
This word occurs only in the heading of Ps. 5. It is supposed to refer to some wind instrument or choir, but its meaning is uncertain.
Nehum. [Ne'hum]
See REHUM.
Nehushta. [Nehush'ta]
Wife of Jehoiakim king of Judah. 2 Kings 24: 8.
Nehushtan. [Nehush'tan]
Name of contempt given by Hezekiah to the brazen serpent, when he destroyed it because the Israelites burnt incense to it. He called it a 'piece of brass,' as in the margin. 2 Kings 18: 4.
Neiel. [Nei'el]
Boundary city of Asher. Joshua 19: 27. Identified by some with ruins at Yanin, 32 54' N, 35 13' E.
Nekeb. [Nek'eb]
Boundary city of Naphtali. Joshua 19: 33. Identified with ruins at Seiyadeh, 32 44' N, 35 30' E.
Nekoda. [Neko'da]
1. Ancestor of some Nethinim who returned from exile. Ezra 2: 48; Neh. 7: 50.
2. One whose descendants could not prove their descent from Israel. Ezra 2: 60; Neh. 7: 62.
Nemuel. [Nemu'el]
1. Son of Eliab, a Reubenite. Num. 26: 9.
2. Son of Simeon. Num. 26: 12; 1 Chr. 4: 24. He is called JEMUEL in Gen. 46: 10; Ex. 6: 15.
Nemuelites. [Nemu'elites]
Descendants of Nemuel, son of Simeon. Num. 26: 12.
Nepheg. [Nep'heg]
1. Son of Izhar, a son of Kohath. Ex. 6: 21.
2. Son of David, born at Jerusalem. 2 Sam. 5: 15; 1 Chr. 3: 7; 1 Chr. 14: 6.
Nephew.
1. bene banim, 'grandchildren.' Judges 12: 14.
2. neked, 'offspring, progeny.' Job 18: 19; Isa. 14: 22.
3. ἔκγονα, 'offspring, descendant.' 1 Tim. 5: 4.
Nephish. [Ne'phish]
See NAPHISH.
Nephishesim. [Nephi'shesim]
Ancestor of some Nethinim who returned from exile. Neh. 7: 52. Called NEPHUSIM in Ezra 2: 50.
Nephthalim. [Neph'thalim]
See NAPHTALI.
Nephtoah, [Nephto'ah] Waters of.
A spring that formed the boundary of Judah and Benjamin. Joshua 15: 9; Joshua 18: 15. Identified by some with Ain Atan, 31 41' N, 35 10' E.
Nephu'sim.
See NEPHISHESIM.
Ner.
Son of Abiel, father of Abner, and Saul's uncle. 1 Sam. 14: 50, 51. The genealogy here falls thus:
Abiel.
/ \
Kish. Ner.
| |
Saul. Abner.
This differs from the Chronicles, where Ner is the son of Jehiel of Gibeon, and the father of Kish, the father of Saul. 1 Chr. 8: 33; 1 Chr. 9: 36, 39. The rabbis say that this Ner is the same person as Abiel; but others suppose him to be some earlier ancestor not elsewhere mentioned.
Nereus. [Ne'reus]
Christian at Rome to whom Paul sent a salutation. Rom. 16: 15.
Nergal. [Ner'gal]
An Assyrian and Babylonian god. 2 Kings 17: 30. It has many titles on the monuments, such as 'the god of the chase,' 'the king of battle,' etc.
Nergalsharezer. [Ner'gal-sharezer]
1. Prince of the king of Babylon; he assisted at the destruction of Jerusalem. Jer. 39: 3.
2. Another prince present on the same occasion, whose title is given as Rab-mag, q.v. Jer. 39: 3, 13. The latter probably became the king, who was named NERIGLISSAR. He killed his brother-in-law Evil-merodach, and succeeded to the throne, B.C. 559. On some bricks his name has been found as Nergal-shar-uzur, Rubu-emga.
Neri. [Ne'ri]
Son of Melchi, in the genealogy of the Lord Jesus. Luke 3: 27.
Neriah. [Neri'ah]
Son of Maaseiah and father of Baruch and Seraiah. Jer. 32: 12, 16; Jer. 51: 59, etc.
Net.
Various words are translated 'net,' some signifying large nets, and others the drag net. Symbolically nets represent devices secretly laid or they would be shunned, even as a bird avoids a net spread in its sight. Prov. 1: 17. The kingdom of heaven is compared to a net cast into the sea., which gathers good and bad; 'the wicked' will be sorted from 'the just' at the end of the age. Matt. 13: 47-49. Satan and the wicked also prepare their nets and snares. Ps. 141: 10; 1 Tim. 3: 7.
Nethaneel. [Neth'aneel]
1. Son of Zuar, of the tribe of Issachar. Num. 1: 8; Num. 2: 5; Num. 7: 18, 23; Num. 10: 15.
2. Son of Jesse, and brother of David. 1 Chr. 2: 14.
3. Priest who helped in the bringing up of the ark. 1 Chr. 15: 24.
4. Levite, father of Shemaiah. 1 Chr. 24: 6.
5. Son of Obed-edom. 1 Chr. 26: 4.
6. Prince of Judah, whom Jehoshaphat sent to teach the people. 2 Chr. 17: 7.
7. Levite in the time of Josiah. 2 Chr. 35: 9.
8. Priest who had married a strange wife. Ezra 10: 22.
9. Priest, 'of Jedaiah,' who returned from exile. Neh. 12: 21.
10. Levite, who assisted at the dedication of the wall of Jerusalem. Neh. 12: 36.
Nethaniah. [Nethani'ah]
1. Son of Elishama and father of Ishmael who slew Gedaliah. 2 Kings 25: 23, 25, Jer. 40: 8, 14, 15; Jer. 41: 1-18.
2. Son of Asaph, and one of the chiefs in the service of song. 1 Chr. 25: 2, 12.
3. Levite whom Jehoshaphat sent to teach the people. 2 Chr. 17: 8.
4. Father of Jehudi. Jer. 36: 14.
Nethinim. [Neth'inim]
Name, signifying 'given, devoted ones,' applied to those who assisted the Levites in the service of the tabernacle and the temple. The name does not occur until 1 Chr. 9: 2, and afterwards in Ezra and Nehemiah. The Gibeonites were made "hewers of wood and drawers of water for the congregation and for the altar." Joshua 9: 27. These are not mentioned after 2 Samuel, so that they and their descendants may have been the 'Nethinim.' It does not appear that God appointed them, as He did the Levites, but 'David and the princes' appointed them 'for the service of the Levites.' Ezra 8: 20. Some of the Midianite captives were also given to the Levites. Num. 31: 46, 47. After the return from exile the Nethinim are called the 'ministers of this house of God.' They were, along with the priests and Levites, exempt from 'toll, tribute, or custom.' Ezra 7: 24. A list of them is given in Ezra 2: 43-54; Neh. 7: 46-56, 60; Neh. 10: 28; etc.
Netophah. [Net'ophah]
City of Judah. Ezra 2: 22; Neh 7: 26. Identified with ruins at Umm Toba, 31 44' N, 35 13' E.
Netophathi, [Neto'phathi] Netophathite. [Neto'phathite]
Inhabitants of Netophah. 2 Sam. 23: 28, 29; 2 Kings 25: 23; 1 Chr. 2: 54; 1 Chr. 9: 16; 1 Chr. 11: 30; 1 Chr. 27: 13, 15; Neh. 12: 28; Jer. 40: 8.
Nettles.
These are mentioned in scripture as a sign that a place was deserted and given up to desolation. In Job the poor outcasts are described as taking shelter under them. Job 30: 7; Prov. 24: 31; Isa. 34: 13; Hosea 9: 6; Zeph. 2: 9.
Net-work.
Isa. 19: 9 margin reads 'white works:' it is any woven work full of holes. In the brazen altar there was a grate of net-work made of brass. Ex. 27: 4; Ex. 38: 4; and in the temple there was net-work of brass along with checker work and chain work, as ornaments on the chapiters of the pillars, which were carried away to Babylon. 1 Kings 7: 18, 20, 41, 42; Jer. 52: 22, 23.
New.
Besides the word πρόσφατος, for the newly-made and living way in Heb 10: 20; and the word ἄγναφος for the new (unfulled, unfinished) cloth in Matt. 9: 16; Mark 2: 21; there are two words translated 'new,' the difference between which is important. One is καινός, 'new' in the sense of never having existed or been used before, that is, new in the sense of 'different'; and νέος 'new' in the sense of 'fresh, youthful.' The new (νέος) wine must be put into new (καινός) bottles. Matt. 9: 17. Except in the Gospels, in reference to the wine as above, the word νέος is used only in 1 Cor. 5: 7, 'a new lump;' Col. 3: 10, 'the new [man];' Heb. 12: 24, 'the new covenant;' and Titus 2: 4, 'young woman.' In all other places the word employed is καινός, and this is important, as indicating the entirely different character of the new covenant, the new creation, the new man, the new heavens and the new earth, etc. from all that had been. "He that sat upon the throne said, Behold I make all things new." Rev. 21: 5.
New Birth
is a term commonly used to convey concisely the truth brought out in the beginning of John 3, namely, that a man's origin spiritually must be of God's work in him if he is to come under the moral sway of God in grace. This is specially the point in the conversation of the Lord with Nicodemus: "Except a man be born again [ἄνωθεν, not only again, but 'anew,' a new source and beginning], he cannot see the kingdom of God." "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God": that is, born of the Holy Spirit as the power, and of water (the word) as the means of moral cleansing. "Of his own will begat he us with the word of truth." James 1: 18: cf. Eph. 5: 26. "That which is born of the Spirit is spirit:" it is of the nature of its source — spiritual and not natural.
Nicodemus was astonished at what he heard, yet as a teacher in Israel he should have known the 'earthly' (not 'worldly') things concerning the kingdom of God. He should have learned from such passages as Ezek. 36: 25-28; Jer. 31: 33, that new birth was necessary for Israel to have part in God's kingdom. The heavenly things of Christianity are spoken of subsequently in John 3 as the fruit of the cross, and the love of God, but there must be new birth as the foundation in man, whatever be the nature of the blessing proposed.
New Covenant.
See COVENANT, THE NEW
New Creation, New Creature.
See CREATION, THE NEW.
New Man.
An expression descriptive of a moral condition or order of man which has come into view in Jesus (Eph. 4: 21), and the character of which is described in that it is created after God in righteousness and holiness of truth. In His death Christ broke down the wall of partition between Jew and Gentile to create the two in Himself into 'one new man,' reconciling both unto God in one body by the cross, there remaining thus as before God no longer Jew or Gentile, but a man of an entirely new order. 'The new man' stands in contrast to 'the old man,' which represents the corrupt state by nature of the children of the first man Adam. This having been put off, the believer has also put on 'the new man,' the state proper to the Christian — a new creation in Christ. The new man being created is thus entirely new (καινός). In Col. 3: 10 Christians are viewed as having put off the old man with his deeds, it being replaced by the new (νέος) man, which is renewed (ἀνακαινούμενον) for full knowledge; hence Christ lives in the saints, and His moral traits are developed in life in the one body. Christ is everything (for the old man of every kind is excluded) and is in each saint. For the difference of the two Greek words see NEW.
New Moon.
See MOON.
New Testament.
For the general contents of the New Testament see BIBLE. See also COVENANT. The chronology of the principal events recorded in the New Testament is given in the following tables, with approximate dates. The dates of the Epistles of Peter, James, John, and Jude are according to the A.V. For the date of the crucifixion see SEVENTY WEEKS: other dates are reckoned from that.
CHRONOLOGICAL TABLE OF THE NEW TESTAMENT.
B.C.
27 Augustus emperor of Rome
6 Census in Judaea. Birth of John the Baptist
5 Birth of Jesus (Four full years before A.D.) Presentation in the temple.
4 Visit of the magi. Flight into Egypt, Massacre of infants. Death of Herod;
Archelaus made ethnarch of Judaea, Samaria and Idumaea
Herod Antipas tetrarch of Peraea and Galilee. Philip tetrarch of Ituraea, Trachonitis. etc.
A.D.
6 Quirinis (Cyrenius) governor of Syria the second time
Archelaus banished, and Judaea made a province of Syria.
7 Enrolment, or taxation, under Cyrenius. Annas made high priest
8 Jesus at Jerusalem. Luke 2: 42-46
14 Tiberias emperor of Rome: reigns alone
17 Caiaphas made high priest
26 Pontius Pilate procurator of Judaea
John commences his ministry. (See TIBERIUS.) Mark 1: 1-11
Baptism of Jesus. The Temptation
Miracle of the water made wine at Cana. John 2: 1-11
Jesus visits Capernaum
The first Passover. Jesus cleanses the temple. John 2: 13-22
John cast into prison. Jesus preaches in Galilee Mark 1: 14, 15
Jesus at the synagogue at Nazareth: cast out of the city. Luke 4: 16-30
Jesus visits the towns of Galilee Mark 1: 38, 39
27 Jesus visits Jerusalem (probably the second Passover). John 5. 1
The twelve Apostles chosen Mark 3: 13-19
Sermon on the Mount. Matt. 5.- 7; Luke 6: 17-49
Miracles in the land of the Gadarenes. Mark 5: 1-20
The Jews offended at Jesus at Nazareth. Mark 6: 1-5
Jesus again visits the villages around. Mark 6: 6
Jesus sends forth the twelve. Mark 6: 7-13
Death of John the Baptist. Mark 6: 17-29
Feeding the five thousand. Mark 6: 35-44
Miracles in Gennesaret. Mark 6: 53-56
28 Approach of the third Passover John 6: 4
Feeding the four thousand. Mark 8: 1-9
The Transfiguration. Mark 9: 2-10
Feast of Tabernacles. John 7.
Journey towards Jerusalem. Luke 9: 51
The seventy disciples sent out. Luke 10: 1-16
Feast of Dedication (winter). John 10: 22-39
Jesus goes away beyond Jordan. John 10: 40-42
The raising of Lazarus at Bethany. John 11: 1-44
Jesus retires to Ephraim. John 11: 54
29 Jesus' entry into Jerusalem. Cleanses the temple Mark 11: 1-18
The Greeks visit Jesus. Voice from heaven. John 12: 20-36
The last (fourth) Passover. The Lord's supper Mark 14: 1-2
The Crucifixion. Ascension. Pentecost
30-34 The events from Pentecost to Stephen. Acts 2 — Acts 7
35 Martyrdom of Stephen. Saul "a young man" Acts 7: 58-60
Great persecution, disciples scattered except the apostles Acts 8: 1-4
36 Conversion of Saul (three years before
his flight from Damascus.) Acts 9: 26-28; (Gal. 1: 18)
37 Caius (Caligula) emperor of Rome; reigns 4 years
Herod Agrippa succeeds Herod Antipas
Caiaphas deposed, and Jonathan made high priest
38 Paul, at Damascus and in Arabia. Gal. 1: 15-18
39 Paul's first visit to Jerusalem; sent to Tarsus. Gal. 1: 18; Acts 9: 26-30
40 Conversion of Cornelius Acts 10.
41 Claudius emperor of Rome; reigns 13 years
Judaea and Samaria united, under Herod Agrippa as king
Herod (brother of Agrippa) king of Chalcis
Gospel preached to the Gentiles at Antioch Acts 11: 20
Barnabas goes to Antioch; fetches Paul Acts 11: 26
42-3 They remain a year at Antioch
Herod Agrippa's persecution. James beheaded Acts 12: 2
Peter's imprisonment and release Acts 12: 3-19
44 Death of Herod Agrippa. Palestine again a Roman province Acts 12: 23
Paul's second visit to Jerusalem, with the collection. Acts 11: 30
45 Paul returns to Antioch Acts 12: 25
46-8 First journey of Paul and Barnabas
to Cyprus and Asia Minor Acts 13. & Acts 14.
48 Ananias nominated high priest by Herod, king of Chalcis