Nethinim – Night Hawk

Nethinim

neth'-i-nim (nethinim, "given"; Natheineim; the King James Version Nethinims):

1. Meaning:

A group of temple-servants (1 Chronicles 9:2 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 (1 Chronicles 9:2) they render, "the given ones" (hoi dedomenoi). The Syriac (Peshitta) also, in Ezra, Nehemiah, transliterates the word, but in 1 Chronicles 9:2 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" (Numbers 3:9; compare also Numbers 8:16,Numbers 8:19).

2. History:

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" (Joshua 9:23,Joshua 9:27). 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 (Ezra 8:20). 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 (Ezra 2:50 equals Nehemiah 7:52), are in all likelihood descended from the Meonites or Maonites who are mentioned as harassing Israel (Judges 10:12), as in conflict with the Simeonites (1 Chronicles 4:41), and as finally overcome by Uzziah (2 Chronicles 26:7). The next name in the lists is that of the children of Nephisim. These may be traced to the Hagrite clan of Naphish (Genesis 25:15; 1 Chronicles 5:19). 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 (1 Kings 5:15). 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.

3. Post-exilic History:

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 (Ezra 2:58 equals Nehemiah 7:60). When Ezra, some 80 years later, organized the second Return, he secured a contingent of Nethinim numbering 220 (Ezra 8:20). 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 (Ezra 7:24). A part of the city in Ophel, opposite the Water-gate, was assigned them as an official residence (Nehemiah 3:26,Nehemiah 3:31), 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 (Nehemiah 11:21).

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.

John A. Lees

Netophah

ne-to'-fa (neTophah; Septuagint Netopha, Nephota, and other variants): The birthplace of two of David's heroes, Maharai and Heleb (2 Samuel 23:28,2 Samuel 23:29), also of Seraiah the son of Tanhumeth the Netophathite, one of the captains who came to offer allegiance to Gedaliah (2 Kings 25:23; Jeremiah 40:8). "The villages of the Netophathites" are mentioned (1 Chronicles 9:16) as the dwellings of certain Levites and (Nehemiah 12:28, the King James Version "Netophathi") of certain "sons of the singers."

The first mention of the place itself is in Ezra 2:22; Nehemiah 7:26; /RAPC 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 NEPHTOAH (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, 17 f; both Sh XVII.

E. W. G. Masterman

Netophas

ne-to'-fas (Codex Vaticanus Netebas; Codex Alexandrinus Netophae): A town named in 1 Esdras 5:18, identical with "Netophah" of Ezra 2:22; Nehemiah 7:26.

Netophathi; Netophathites

ne-tof'-a-thi, ne-tof'-a-thits.

See NETOPHAH.

Nettles

net'-'lz: (1) charul, (Job 30:7; Proverbs 24:31; Zechariah 2:9 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. (2) qimmosh (Isaiah 34:13; Hosea 9:6), and plural qimmeshonim (Proverbs 24:31), translated (English Versions of the Bible) "thorns," because of the translation of charul as "nettles" in the same verse From Isaiah 34:13 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.

E. W. G. Masterman

Network

net'-wurk (sebhakhah): the Revised Version (British and American) in 2 Kings 25:17; 2 Chronicles 4:13 (also in the plural, 4:12,13), for "wreathen work" and "wreath" in the King James Version (of the adornment of the capitals of the pillars of Solomon's temple; see JACHIN AND BOAZ). "Networks" in Isaiah 19:9 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 (Proverbs 25:11), "baskets" in the English Revised Version margin "filigree work."

New Birth

See REGENERATION.

New Commandment

See BROTHERLY LOVE.

New Covenant

See COVENANT, THE NEW.

New Earth

See ESCHATOLOGY OF THE NEW TESTAMENT; HEAVENS, NEW.

New Heavens

See HEAVENS, NEW.

New Jerusalem

See JERUSALEM, NEW; REVELATION OF JOHN.

New Man

See MAN.

New Moon

See MOON, NEW; FASTS AND FEASTS.

New Testament

See BIBLE; CANON OF THE NEW TESTAMENT; CRITICISM.

New Testament Canon

See CANON OF THE NEW TESTAMENT.

New Testament Language

See LANGUAGE OF THE NEW TESTAMENT.

New Testament Text

See TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT.

New Year

See TIME; YEAR.

New; Newness

nu, nu'-nes (chadhash; kainos, neos):

1. In the Old Testament:

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); Exodus 1:8; Deuteronomy 20:5; Deuteronomy 22:8; Deuteronomy 24:5; 1 Samuel 6:7; 2 Samuel 21:16; Psalms 33:3, "a new song"; Jeremiah 31:31, "new covenant"; Ezekiel 11:19, "a new spirit"; 18:31 "new heart"; 36:26, etc.; chodhesh is "the new moon," "the new-moon day," the first of the lunar month, a festival, then "month" (Genesis 29:14, "a month of days"); it occurs frequently, often translated "month"; we have "new moon" (1 Samuel 20:5,1 Samuel 20:18,1 Samuel 20:24, etc.); tirosh is "new (sweet) wine" (Nehemiah 10:39; Joel 1:5; Joel 3:18, it is `asis, the Revised Version (British and American) "sweet wine"); in Acts 2:13, "new wine" is gleukos.

Other words in the Old Testament for "new" are chadhath, Aramaic (Ezra 6:4); Tari, "fresh" (Judges 15:15, the Revised Version (British and American) "a fresh jawbone of an ass"); beri'ah, a "creation" (Numbers 16:30, "if Yahweh make a new thing," the Revised Version margin "create a creation"); bakhar, "to be first-fruits" (Ezekiel 47:12; so the Revised Version margin); qum, "setting," is translated "newly" (Judges 7:19); also miqqarobh, "recently" (Deuteronomy 32:17, the Revised Version (British and American) "of late "); news is shermu`ah, "report," "tidings"; Proverbs 25:25, "good news from a far country."

2. In the New Testament:

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 Luke 22:20, "This cup is the new covenant in my blood" (the English Revised Version margin "testament"; in Matthew 26:28; Mark 14:24, "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"); 1 Corinthians 11:25, the English Revised Version margin "or testament"; 2 Corinthians 3:6, the English Revised Version margin "or testament"; Hebrews 8:8, the English Revised Version margin "or testament"; in 8:13, "covenant" is supplied (compare Hebrews 12:24, neos).

Corresponding to this, we have (2 Corinthians 5:17, 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"; Galatians 6:15, margin "or creation," "new man" (Ephesians 2:15; Ephesians 4:24; Colossians 3:10 (neos)); "new commandment" (John 13:34); "new doctrine" (Acts 17:19); "new thing" (Acts 17:21); "newness of life" (kainotes) (Romans 6:4); "newness of the spirit" (Romans 7:6; compare 2 Corinthians 5:17); "a new name," (Revelation 2:17; Revelation 3:12), "new heavens and a new earth" (2 Peter 3:13); "new Jerusalem" (Revelation 3:12; Revelation 21:2); "new song" (Revelation 5:9); compare "new friend" and "new wine" (Sirach 9:10b,c); artigennetos, "newborn" (1 Peter 2:2); prosphatos, "newly slain," "new" (Hebrews 10:20, 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" (1 Corinthians 5:7; Colossians 3:10; "new man"; Hebrews 12:24, "new covenant").

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, 209 f).

In Matthew 9:16; Mark 2:21, agnaphos, "unsmoothed," "unfinished," is translated "new," "new cloth," the Revised Version (British and American) "undressed." For "new bottles" (Luke 5:38 and parallels), the Revised Version (British and American) has "fresh wine-skins."

W. L. Walker

Neziah

ne-zi'-a (netsiach): The head of a family of Nethinim (Ezra 2:54; Nehemiah 7:56), called in 1 Esdras 5:32, "Nasi" (the King James Version and the Revised Version margin "Nasith").

Nezib

ne'-zib (netsibh; Codex Vaticanus Naseib; Codex Alexandrinus Nesib): A town in the Judean Shephelah, mentioned along with Keilah and Mareshah (Joshua 15:43). 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).

Nibhaz

nib'-haz (nibhchaz): Given as the name of an idol of the Avvites, introduced by them into Samaria (2 Kings 17:31), but otherwise unknown. The text is supposed to be corrupt.

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 (Joshua 15:62). 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).

Nicanor (1)

ni-ka'-nor, ni'-ka-nor (Nikanor): The son of Patroclus and one of the king's "chief friends" (2 Macc 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 (1 Macc 3:34 ff). Nicanor was one of the three generals commissioned by Lysias--the others being Ptolemy, son of Dorymenes, and Gorgias (1 Macc 3:38). The campaign began in 166 BC; the Syrians were defeated at Emmaus (1 Macc 3:57 ff), while Gorgias at a later stage gained a victory at Jamnia over a body of Jews who disobeyed Judas (1 Macc 5:58). The account given in 2 Macc differs considerably, both in omissions and in additions (2 Macc 8:9 ff). 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 (2 Macc 8:34 f). After the death of Epiphanes, Eupator and Lysias (the last two at the hands of Demetrius (1 Macc 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 (2 Macc 12:2) and known for his deadly hatred of the Jews, to settle the dispute and slay Judas (2 Macc 14:12 ff; 1 Macc 7:26 ff). Nicanor was appointed governor of Judea on this occasion. Again 1 and 2 Maccabees differ. According to 1 Maccabees, 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 (1 Macc 7:39 ff) 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--the 13th of Adar, "the day before the day of Mordecai" (Feast of Purim). 2 Maccabees 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 (15:30 ff). It is possible that the Nicanor, the Cypriarch or governor of Cyprus of 2 Macc 12:2, is a different person from Nicanor, the son of Patroclus--a view not accepted in the above account.

S. Angus

Nicanor (2)

(Nikanor): One of "the seven" chosen to superintend "the daily ministration" of the poor of the Christian community at Jerusalem (Acts 6:5). The name is Greek.eral under Antiochus Epiphanes and Demetrius Soter. After the defeat of Seron by Judas, Epiphanes entrusted his chancellor Lysias with the reduction of Judea (1 Macc 3:34 ff). Nicanor was one of the three generals commissioned by Lysias--the others being Ptolemy, son of Dorymenes, and Gorgias (1 Macc 3:38). The campaign began in 166 BC; the Syrians were defeated at Emmaus (1 Macc 3:57 ff), while Gorgias at a later stage gained a victory at Jamnia over a body of Jews who disobeyed Judas (1 Macc 5:58). The account given in 2 Macc differs considerably, both in omissions and in additions (2 Macc 8:9 ff). 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 (2 Macc 8:34 f). After the death of Epiphanes, Eupator and Lysias (the last two at the hands of Demetrius (1 Macc 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 (2 Macc 12:2) and known for his deadly hatred of the Jews, to settle the dispute and slay Judas (2 Macc 14:12 ff; 1 Macc 7:26 ff). Nicanor was appointed governor of Judea on this occasion. Again 1 and 2 Maccabees differ. According to 1 Maccabees, 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 (1 Macc 7:39 ff) 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--the 13th of Adar, "the day before the day of Mordecai" (Feast of Purim). 2 Maccabees 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 (15:30 ff). It is possible that the Nicanor, the Cypriarch or governor of Cyprus of 2 Macc 12:2, is a different person from Nicanor, the son of Patroclus--a view not accepted in the above account.

Nicodemus

nik-o-de'-mus (Nikodemos): A Pharisee and a "ruler of the Jews," mentioned only by John. He

(1) interviewed Christ at Jerusalem and was taught by Him the doctrine of the New Birth (John 3:1–15),

(2) defended Him before the Sanhedrin (John 7:50–52), and

(3) assisted at His burial (John 19:39–42).

1. The Interview:

This meeting, which it has been surmised took place in the house of John (John 3:1–15), was one of the results of our Lord's ministry at Jerusalem during the first Passover (compare John 3:2 with John 2:23). 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 (John 3:2). 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" (John 3:3). This was interpreted by Nicodemus only in its materialistic sense, and therefore caused him bewilderment and confusion (John 3:4). But Christ, as on another occasion when dealing with His questioners on a similar point of doctrine (compare John 6:52,John 6:53), answered his perplexity only by repeating His previous statement (John 3:5). 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 (John 3:6). 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 (John 3:7,John 3:8). But Nicodemus, since such experience had not yet been his, remained still unenlightened (John 3:9). Christ therefore condemned such blindness in one who yet professed to be a teacher of spiritual things (John 3:10), and emphasized the reality in His own life of those truths which He had been expounding (John 3:11). 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 (John 3:12), of Christ's Divine sonship (John 3:13), of His relationship to the atonement and the salvation of man (John 3:14), and of how a living acceptance of and feeding upon Him is in itself Divine life (John 3:15; compare John 6:25–65)?

2. The Defense:

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" (John 7:37,John 7:38), 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 (John 7:50–52; compare Exodus 23:1; Deuteronomy 1:16,Deuteronomy 1:17; Deuteronomy 17:6; Deuteronomy 19:15).

3. The Burial:

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 (John 19:39).

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.

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.

C. M. Kerr

Nicodemus, Gospel Of

See APOCRYPHAL GOSPELS, III, 3, (b).

Nicolaitans

nik-o-la'-i-tanz Nikolaitai):

1. The Sect:

A sect or party of evil influence in early Christianity, especially in the 7 churches of Asia. Their doctrine was similar to that of Balaam, "who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols, and to commit fornication" (Revelation 2:14,Revelation 2:15). Their practices were strongly condemned by John, who praised the church in Ephesus for "hating their works" (Revelation 2:6), and blamed the church in Pergamum for accepting in some measure their teaching (Revelation 2:15). Except that reference is probably made to their influence in the church at Thyatira also, where their leader was "the woman Jezebel, who calleth herself a prophetess" (Revelation 2:20; compare Revelation 2:14), no further direct information regarding them is given in Scripture.

2. References:

Reference to them is frequent in post-apostolic literature. According to Irenaeus (Adv. Haer., i.26,3; iii.10,7), followed by Hippolytus (Philos., vii.36), they were founded by Nicolaus, the proselyte of Antioch, who was one of the seven chosen to serve at the tables (Acts 6:5). Irenaeus, as also Clement of Alexandria (Strom., ii.20), Tertullian and others, unite in condemning their practices in terms similar to those of John; and reference is also made to their Gnostic tendencies. In explanation of the apparent incongruity of such an immoral sect being founded by one of "good report, full of the Spirit and of wisdom" (compare Acts 6:3), Simcox argues that their lapse may have been due to reaction from original principles of a too rigid asceticism. A theory, started in comparatively modern times, and based in part on the similarity of meaning of the Greek "Nikolaus," and the Hebrew "Balaam," puts forward the view that the two sects referred to under these names were in reality identical. Yet if this were so, it would not have been necessary for John to designate them separately.

3. Nicolaitan Controversy:

The problem underlying the Nicolaitan controversy, though so little direct mention is made of it in Scripture, was in reality most important, and concerned the whole relation of Christianity to paganism and its usages. The Nicolaitans disobeyed the command issued to the Gentilechurches, by the apostolic council held at Jerusalem in 49-50 AD, that they should refrain from the eating of "things sacrificed to idols" (Acts 15:29). Such a restriction, though seemingly hard, in that it prevented the Christian communities from joining in public festivals, and so brought upon them suspicion and dislike, was yet necessary to prevent a return to a pagan laxity of morals. To this danger the Nicolaitans were themselves a glaring witness, and therefore John was justified in condemning them. In writing to the Corinthians, Paul gives warning against the same evil practices, basing his arguments on consideration for the weaker brethren (compare 1Co 8).

LITERATURE.

Simcox, "Revelation" in the Cambridge Bible; H. Cowan in Hastings, Dictionary of the Bible (five volumes), article "Nicolaitans"; H.B. Swete, The Apocalypse of John, lxx ff, 27, 28, 37.

C. M. Kerr

Nicolaus; Nicolas

nik-o-la'-us (English Versions of the Bible), nik'-o-las (Nikolaos): One of "the seven" chosen to have the oversight of "the daily ministration" to the poor of the church in Jerusalem (Acts 6:5). He is called "a proselyte of Antioch"; the other 6 were therefore probably Jews by birth. This is the first recorded case of the admission of a proselyte into office in the Christian church. Some of the church Fathers (Irenaeus, Hippolytus, Pseudo-Tertullian) state that he was the founder of the sect called NICOLAITANS (which see) (Revelation 2:15). Other Fathers seem to suggest that this was a vain claim made by this sect in seeking apostolic authority for their opinions. It may be that the opinions of this sect were an antinomian exaggeration of the preaching of Nicolaus.

S. F. Hunter

Nicopolis

ni-kop'-o-lis (Nikopolis): A city in Palestine, half-way between Jaffa and Jerusalem, now called Ammas, mentioned in 1 Macc 3:40,57 and 9:50. The earlier city (Emmaus) was burnt by Quintilius Varus, but was rebuilt in 223 AD as Nicopolis.

The Nicopolis, however, to which Paul urges Titus to come (pros me eis Nikopolin, ekei gar kekrika paracheimasai (Titus 3:12)) is probably the city of that name situated on the southwest promontory of Epirus. If this view is correct, the statement made by some writers that from Eastern Greece (Athens, Thessalonica, Philippi, Corinth) Paul's labors extended to Italy, that he never visited Western Greece, requires modification. It is true that we do not hear of his preaching at Patras, Zacynthus, Cephallenia, Corcyra (the modern Corfu), which, as a way-station to and from Sicily, always held preeminence among the Ionian islands; but there can be little doubt that, if his plan of going to Nicopolis was carried out, he desired to evangelize the province of Epirus (as well Acarnania) in Western Greece. Indeed, it was in this very city of Nicopolis, probably, that he was arrested and taken to Rome for trial--during one of the winters between 64-67 AD.

Nicopolis was situated only a few miles North of the modern Prevesa, the chief city of Epirus today, the city which the Greeks bombarded in 1912 in the hope of wresting it from the Turks. The ancient city was founded by Augustus, whose camp happened to be pitched there the night before the famous fight with Antony (31 BC). The gulf, called Ambracia in ancient times, is now known as Arta. On the south side was Actium, where the battle was fought. Directly across, only half mile distant, on the northern promontory, was the encampment of Augustus. To commemorate the victory over his antagonist, the Roman emperor built a city on the exact spot where his army had encamped ("Victory City"). On the hill now called Michalitzi, on the site of his own tent, he built a temple to Neptune and instituted games in honor of Apollo, who was supposed to have helped him in the sea-fight. Nicopolis soon became the metropolis of Epirus, with an autonomous constitution, according to Greek custom. But in the time of the emperor Julian (362) the city had fallen into decay, at least in part. It was plundered by the Goths, restored by Justinian, and finally disappeared entirely in the Middle Ages, so far as the records of history show. One document has Nikopolis he nun Prebeza, "Nicopolis], which is now Prebeza." In the time of Augustus, however, Nicopolis was a flourishing town. The emperor concentrated here the population of Aetolia and Acarnania, and made the city a leading member of the Amphictyonic Council. There are considerable ruins of the ancient city, including two theaters, a stadium, an aqueduct, etc.

LITERATURE.

Kuhn, Ueber die Entstehung der staate der Alten.

J. E. Harry

Niger

ni'-jer (Niger).

See SIMEON, (5).

Nigh

ni.

See NEAR.

Night

nit.

See DAY AND NIGHT for the natural usage and the various terms.

1. In the Old Testament:

Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Psalms 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isaiah 8:20; Jeremiah 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isaiah 21:11,Isaiah 21:12); and spiritual blindness, coming upon the false prophets (Micah 3:6); again sudden and overwhelming confusion (Amos 5:8; Isaiah 59:10 the King James Version, nesheph, "twilight" as in the Revised Version (British and American)).

2. In the New Testament:

On the lips of Jesus (John 9:4) it signifies the end of opportunity to labor; repeated in that touching little allegory spoken to His disciples when He was called to the grave of Lazarus (John 11:9,John 11:10). Paul also uses the figure in reference to the Parousia (Romans 13:12), where "night" seems to refer to the present aeon and "day" to the aeon to come. He also uses it in 1 Thessalonians 5:5,1 Thessalonians 5:7 where the status of the redeemed is depicted by "day," that of the unregenerate by "night," again, as the context shows, in reference to the Parousia. In Revelation 21:25 and 22:5, the passing of the "night" indicates the realization of that to which the Parousia looked forward, the establishment of the kingdom of God forever. See also Delitzsch, Iris, 35.

Henry E. Dosker

Night Hawk

nit'-hok (tachmac, "tachmas"; glaux, but sometimes strouthos, and seirenos; Latin camprimulgus): The Hebrew tachmac means "to tear and scratch the face," so that it is very difficult to select the bird intended by its use. Any member of the eagle, vulture, owl or hawk families driven to desperation would "tear and scratch" with the claws and bite in self-defence. The bird is mentioned only in the lists of abominations (see Leviticus 11:16; Deuteronomy 14:15). There are three good reasons why the night-hawk or night-jar, more properly, was intended. The lists were sweeping and included almost every common bird unfit for food. Because of its peculiar characteristics it had been made the object of fable and superstition. It fed on wing at night and constantly uttered weird cries. Lastly, it was a fierce fighter when disturbed in brooding or raising its young. Its habit was to lie on its back and fight with beak and claw with such ferocity that it seemed very possible that it would "tear and scratch the face." Some commentators insist that the bird intended was an owl, but for the above reasons the night-jar seems most probable; also several members of the owl family were clearly indicated in the list.

See HAWK.

Gene Stratton-Porter