MYSTERY (mTs'tEr-D, (Gr. uucrrilinov,moos-tay' ree-on, secret doctrine). The etymology of this Greek word, which seems to be the simplest and most illustrative of its meaning, is that from the Hebrew to 'hide ' or 'conceal,' whence a covert or secret place, a secret.
(1) A Revela tion. A most tinscriptural and dangerous sense is but too often put upon the word, as if it meant something absolutely unin telligible and incomprehensible; whereas, in every instance in which it occurs in the Septuagint or New mestament, it is applied to something which is revealed, declarcd, explained, spoken, or which may be known or understood. This fact will ap pear from the following elucidation of the passages in which it is found. First, it is sometimes used to denote the meaning of a symbolical representa tion, whether addressed to the mind by a parable, allegory, etc., or to the eye, by a vision, etc. Thus our Lord, having delivered to the multitude the parable of the sower (Matt. xiii :3-9), when the disciples asked him (verse io) why he spoke to them in parables, replied, 'Unto you it is given to know the mysteries of the kingdom of heaven, but unto them which are without it is not given' (Mark iv :it).
(2) Mystery of the Woman. Again, 'the mys tery or symbolical representation of the woman upon a scarlet colored beast' (Rev. xvii :3-6), is also explained, 'I will tell thee the mystery of the woman,' etc. (xvii :7). When St. Paul, speaking of marriage, says 'this is a great mystery (Eph. v :32), he evidently treats the original institution of marriage, as affording a figurative representa tion of the union betwixt Christ and the church (Campbell, Dissertation, p. to, part iii, sec. 9). The word is also used to denote anything what ever which is hidden or concealed, till it is ex plained.
(3) Doctrines. Thus the word is used in the New Testament to denote those doctrines of Christianity, general or particular, which the Jews and the world at large did not understand, till they were revealed by Christ and his apostles, 'Great is the mysteu of godliness,' em, the Chris tian religion (I Tim. iii :16), the chief parts of which the apostle instantly proceeds to adduce— `God was manifest in the flesh, justified by the Spirit, seen of angels,' etc.—facts which had not
entered into the heart of man (I Cor. ii :9) until God visibly accomplished them, and revealed them to the apostles by inspiration (verse to). The apostle is generally thought here to compare the Gospel with the greater Eleusinian mysteries.
(4) Mystery of Faith. Thus also the Gospel in general is called 'the mystery of the faith,' which it was requisite the deacons should hold with a pure conscience' (t Tim. iii :9). The same word is used respecting certain particular doctrines of the Gospel, as, for instance, 'the par tial and temporary blindness of Israel,' of which mystery 'the apostle would not have Christians' ignorant (Rom. xi :25), and which he explains (verses 25-32). He sty'.8 the calling of the Gen tiles a mystery which, in other ages, was not made known unto the sons of men as it is now revealed unto the holy apostles and prophets by the Spirit' (Eph. :4-6; comp. i :9, to, etc.). To this class we refer the well-known phrase, 'Behold, I show you a mystery (t Cor. xv :51), we shall all be changed •' and then follows an explanation of the change '(verses 51-55). Even in the case of a man speaking in an unknown tongue, in the ab sence of an interpreter, and when, therefore. no man understood him. although 'by the Spirit he was speaking mysteries,' yet the Apostle supposes that the man so doing understood what himself said (1 Cor. xiv :2-4).
(5) Ylystery of Iniquity. And in the pro phetic portion of his writings 'concerning the mys tery of iniquity' (2 Thess. ii :7), he speaks of it as being ultimately 'revealed' (verse 8) ; and to complete the proof that the word 'mystery' is used in the sense of knowable secrets, we add the words, "Though I understand all mysteries' (t Cor. xiii :2). The Greeks used the word in the sante way. Thus Menander, 'Tell not your secret to a friend' (p. 274, line 671, ed. Clerici).
J. F. D.
NAA111 (na'am), (Heb. 1:44%, nah'am, pleasant ness), one of the three sons of Caleb, son of Je phunneh (1 Chron. iva5), B. C. about t618.