Dembre. Ruins there include rock-hewn tombs and a large theater with well-preserved decorations. The ancient name “Myra” apparently embraced both the city and its excellent harbor Andriaca at the mouth of the navigable river Andracus. Ruined quays still line this river. That Myra was a prominent port city may be inferred from its being the center for the worship of the sailors’ god. Mariners prayed to the deity before commencing long voyages and, upon arriving safely at their destination, paid their vows.

As a prisoner bound for Rome, the apostle Paul arrived at Myra from Caesarea by way of Sidon. There he and his traveling companions had to transfer to a grain ship from Alexandria that was sailing for Italy. (Acts 27:1-6, 38) Myra was due N of Alexandria and therefore may have been on the regular route of ships from that Egyptian city. Or, it may be that contrary winds (Acts 27:4, 7) forced the Alexandrian vessel to change its course and drop anchor at Myra.

At Acts 21:1 some ancient authorities add “and Myra” after “Patara.” (See JB, NE, RS footnotes.) Although this addition would not be out of harmony with the rest of the account, there is insufficient evidence for determining whether the name “Myra” actually appeared in the original manuscript.

MYRRH

An aromatic gum resin. (Song of Sol. 1:13; 4:6, 14; 5:1, 13) Its precise source in ancient times is uncertain. But generally myrrh is in most instances believed to have been the resin obtained from the low-growing thorny shrub or tree known as Commiphora myrrha or the related variety Commiphora kataf. Both of these shrubs thrive in rocky areas, particularly on limestone hills. Their wood and bark have a strong odor. Although the resin exudes by itself from the stem or the thick and stiff branches of either variety, the flow can be increased by means of incisions. Initially the clear, white or yellowish-brown resin is soft and sticky but, upon dripping to the ground, it hardens and turns dark red or black.

Myrrh was one of the ingredients for the holy anointing oil. (Ex. 30:23-25) Esteemed for its fragrance, it was used to scent garments, beds and other items. (Compare Psalm 45:8; Proverbs 7:17; Song of Solomon 3:6, 7.) The Shulammite maiden of The Song of Solomon appears to have applied liquid myrrh to her body before retiring for the night. (Song of Sol. 5:2, 5) Massages with oil of myrrh were included in the special beauty treatment given to Esther. (Esther 2:12) Myrrh was also one of the substances employed in preparing bodies for burial. (John 19:39, 40) It was apparently viewed as having sufficient value to be presented as a gift to one born king of the Jews.—Matt. 2:1, 2, 11.

MYRTLE

[Heb., hadhasʹ].

The myrtle (Myrtus communis) grows as either a shrub or a tree and is common in Palestine and Lebanon, growing well in stony soil. It is capable of reaching a height of thirty feet (9.1 meters) but is usually found as a shrub of from two to four feet (.6 to 1.2 meters) in height. An evergreen, it is quite bushy in branch structure, has thick, shiny, dark-green leaves, and blossoms with clusters of fragrant white flowers that mature into blue-black berries. Almost the entire plant has a fragrant spicy oil used in perfumes. The berries, though aromatic, are edible. The myrtle is found today particularly in the Mount Carmel region and in Galilee but also grows in the Jerusalem area, as it evidently did at the time of Zechariah’s vision recorded at Zechariah 1:8-11, 16.

Fragrant branches of myrtle were used along with the branches of other trees to cover the temporary outdoor huts or booths used by the Hebrews during the ‘festival of booths.’ (Neh. 8:14, 15) In the restoration prophecies the myrtle tree with its fragrance and beauty is foretold to grow in place of the stinging nettle and to spring up even in the wilderness.—Isa. 41:19; 55:13.

The name of Esther, wife of Persian King Ahasuerus, was “Hadassah” in Hebrew and hence derived from the name of the myrtle tree.—Esther 2:7.

MYSIA

(Mysʹi·a).

A region in the northwestern part of Asia Minor. Its boundaries appear to have fluctuated, but basically Mysia was bounded from W to N by the Aegean Sea, the Hellespont (Dardanelles) and Propontis (Sea of Marmara). Bithynia lay to the E and Lydia to the S. (See ASIA.) While on his second missionary journey, Paul, accompanied by Silas and Timothy, endeavored to go to Bithynia, but “the spirit of Jesus did not permit them. So they passed Mysia by and came down to Troas.” (Acts 15:40; 16:1-3, 7, 8) Since the seaport of Troas was in Mysia, evidently this means that Paul and his companions, although going through Mysia, omitted it as a field of missionary activity. Other cities of Mysia were Adramyttium (Acts 27:2), Assos (Acts 20:13, 14) and Pergamum.—Rev. 1:11; see TROAS.

MYSTERY

See SACRED SECRET.

NAAM

(Naʹam) [pleasantness].

Son of Caleb, Jephunneh’s son, of the tribe of Judah.—1 Chron. 4:1, 15.

NAAMAH

(Naʹa·mah) [pleasant, delightful, sweet].

1. Descendant of Cain; sister of Tubal-cain and the daughter of Lamech by Zillah.—Gen. 4:17-19, 22.

2. Ammonite wife of Solomon and mother of Rehoboam.—1 Ki. 14:21; 2 Chron. 12:13.

3. A Judean city in the Shephelah. (Josh. 15:20, 33, 41) Its exact location is uncertain. However, Khirbet Farad, about five miles (8 kilometers) N-NE of the suggested site of Libnah, has been presented as a possible identification. Nearby ʽAraq Naʽaman is believed to preserve the ancient name.

NAAMAN

(Naʹa·man) [pleasantness].

1. A grandson of Benjamin through his firstborn Bela. (1 Chron. 8:1-4, 7) Having founded a family, the Naamites in the tribe of Benjamin (Num. 26:40), Naaman himself is elsewhere listed as one of the “sons” of Benjamin.—Gen. 46:21.

2. A Syrian army chief of the tenth century B.C.E., during the reigns of Jehoram of Israel and Ben-hadad of Syria. Naaman, ‘a great, valiant, mighty man held in esteem,’ was the one by whom “Jehovah had given salvation to Syria.” (2 Ki. 5:1) The Bible gives no details as to how or why Naaman was used to bring this salvation to Syria. One possibility is that Naaman headed the Syrian forces that successfully resisted the efforts of Assyrian King Shalmaneser III to overrun Syria. Since, by remaining free, Syria formed a buffer state between Israel and Assyria, this may have served the purpose of slowing down Assyria’s aggressive push in the W until Jehovah’s due time to allow the northern kingdom to go into captivity.

CURED OF LEPROSY

Naaman was a leper, and while the Syrians did not demand his isolation as Jehovah’s law required of lepers in Israel, yet to learn how he might be cured of this loathsome disease was indeed welcome news. Such news came to him through his wife’s Israelite slave girl who told of a prophet in Samaria who could cure leprosy. Immediately Naaman set out for Samaria with a letter of introduction from Ben-hadad. However, Israelite King Jehoram, after receiving him with coolness and suspicion, sent him to Elisha. Elisha did not meet Naaman personally, but, instead, had his servant tell Naaman to bathe seven times in the Jordan River. His pride hurt, and apparently feeling he had unceremoniously and fruitlessly been run from one place to another, Naaman turned away in a rage. Had his attendants not reasoned with him and pointed out the reasonableness of the instructions, Naaman would have returned to his country still a leper. As it turned out, he bathed the seven times in the Jordan and was miraculously cleansed, the only leper whom Elisha was instrumental in curing.—2 Ki. 5:1-14; Luke 4:27.

BECOMES WORSHIPER OF JEHOVAH

Now filled with gratitude and humble appreciation, the Syrian army chief returned to Elisha, a distance of perhaps thirty miles (c. 48 kilometers), and offered him a most generous gift, which the prophet insistently refused. Naaman then asked for some of the earth of Israel, “the load of a pair of mules,” to take home, that upon Israel’s soil he might offer sacrifices to Jehovah, vowing that from henceforth he would worship no other god. Perhaps Naaman had in mind offering sacrifices to Jehovah upon an altar of ground.—2 Ki. 5:15-17; compare Exodus 20:24, 25.

Naaman next requested that Jehovah forgive him when, in the performance of his civil duties, he bowed before the god Rimmon with the king, who evidently was old and infirm and leaned for support upon Naaman. If such was the case, then his bowing would be mechanical, being solely for the purpose of dutifully supporting the king’s body and not in personal worship. Elisha believed Naaman’s sincere request, replying, “Go in peace.”—2 Ki. 5:18, 19.

After leaving, Naaman was overtaken by Elisha’s covetous servant Gehazi, who lyingly made it appear that Elisha had changed his mind and would, after all, accept some gifts. Naaman gladly granted him gifts of silver and garments. But for this greedy and lying act in which he tried, by misusing his office as Elisha’s attendant, to profit from the work of Jehovah’s spirit, Jehovah punished him by inflicting leprosy on him and on his offspring to time indefinite.—2 Ki. 5:20-27.

NAAMATHITE

(Naʹa·ma·thite).

A designation applied to Job’s companion Zophar (Job 2:11; 11:1; 20:1; 42:9) and identifying his family or the place of his residence. Djebel-el-Naʽameh in NW Arabia has been presented as a possible location for Zophar’s home.

NAAMITES

(Naʹa·mites).

A family of Israelites descended from Benjamin’s grandson Naaman.—Num. 26:38, 40.

NAARAH

(Naʹa·rah) [girl].

1. A wife of the Judean Ashhur by whom he had four sons.—1 Chron. 4:1, 5, 6.

2. A city on the boundary of Ephraim (Josh. 16:5, 7) thought to be the same as Naaran. (1 Chron. 7:28) Naarah is generally considered to correspond to the No·o·rathʹ of Eusebius’ Onomasticon. Josephus seemingly calls this site Ne·a·raʹ. He relates that half of its waters were diverted to irrigate the palms near Archelaus’ palace at Jericho. (Antiquities of the Jews, Book XVII, chap. XIII, par. 1) It has been identified with Khirbet el-ʽAyash, some six and a half miles (10.5 kilometers) N-NE of Roman Jericho (Tulul Abu el-ʽAlayiq).

NAARAI

(Naʹa·rai) [youthful].

Son of Ezbai and a mighty man in David’s military forces. (1 Chron. 11:26, 37) He may be identical with “Paarai the Arbite” mentioned at 2 Samuel 23:35, in what seems to be a parallel list.

NAARAN

(Naʹa·ran) [perhaps, juvenile].

An Ephraimite border city (1 Chron. 7:20, 28), apparently the same as Naarah.—Josh. 16:5, 7; see NAARAH No. 2.

NABAL

(Naʹbal) [foolish, senseless].

A wealthy Maonite sheep owner who pastured and sheared his flocks in Carmel of Judah. Nabal was also known as a Calebite, that is, a descendant of Caleb. (1 Sam. 25:2, 3) Few Bible characters are so contemptuously described as is Nabal. “[He] was harsh and bad in his practices” (vs. 3); “he is too much of a good-for-nothing fellow [son of Belial] to speak to him” (vs. 17); “he repays . . . evil in return for good” (vs. 21); “senselessness is with him.”—Vs. 25.

Nabal’s flocks of 3,000 sheep and 1,000 goats had been protected from marauding bands by David’s men. After showing this kindness and not being guilty of any misappropriation, David requested Nabal to provide some material assistance for him and his men at shearing time, a traditional time of feasting and hospitality. But Nabal “screamed rebukes” at David’s messengers and sent them away empty-handed. Nabal’s own men feared David’s reaction, but did not feel free to speak to Nabal about the matter. One of them, however, told Nabal’s wife Abigail, who, with generous gifts, went to meet David as he approached intending to slay Nabal, and persuaded him not to become guilty of shedding her husband’s blood. On her return home, she found Nabal “as drunk as could be,” so waited until the next morning to tell him of her encounter with David and how near death he had caused them all to come. Thereupon, Nabal’s “heart came to be dead inside him, and he himself became as a stone,” perhaps indicating some type of paralysis or else referring to the effect on Nabal’s inner emotions. (Compare Deuteronomy 28:28; Psalm 102:4; 143:4.) About ten days later Nabal was struck dead by Jehovah. (1 Sam. 25:2-38) David then took the sensible and courageous Abigail as his wife.—1 Sam. 25:39-42; 27:3; 30:5; 2 Sam. 2:2; 3:3.

NABONIDUS

(Nab·o·niʹdus) [Akkadian, Nabu·naʼid; the god Nabu (Nebo) is exalted].

Last supreme monarch of the Babylonian Empire and father of Belshazzar. On the basis of cuneiform texts he is believed to have ruled some seventeen years (556-539 B.C.E.). (However, see CHRONOLOGY.) He was given to literature, art and religion.

In his own inscriptions Nabonidus claims to be of noble descent, referring to his father as “the wise prince” in a number of cuneiform texts. On the basis of a somewhat mutilated tablet found near ancient Haran, it is conjectured that Nabonidus’ mother was a priestess of the moon-god Sin. Later, as king, Nabonidus showed great devotion to the worship of the moon god, both at Haran and at Ur, where this god occupied a dominant position.

Cuneiform tablets of the eighth year of Nebuchadnezzar (Nisan 617-Nisan 616 B.C.E.) list a certain Nabu-naʽid as the one ‘who is over the city,’ and some authorities believe this is the same Nabonidus who later became king. However, this would mean that Nabonidus was a very young man when placed in such administrative position and would make him extremely aged at the fall of Babylon, some seventy-seven years later (539 B.C.E.).

Discussing events in the twentieth year of Nebuchadnezzar (Nisan 605-Nisan 604 B.C.E.), the Greek historian Herodotus describes a treaty negotiated between the Lydians and the Medes by one “Labynetus the Babylonian” as mediator. Labynetus is considered to be Herodotus’ way of writing Nabonidus’ name. Later, Herodotus refers to Cyrus the Persian as fighting against the son of Labynetus and Nitocris.—Book I, 188.