Mosera Moseroth Moses Mote Moth Mouldy Mount Mount of beatitudes Mount of corruption Mount of the Amalekites Mount of the Amorites Mount of the congregation Mount of the valley Mourn Mouse Mowing Moza Mozah Mufflers Mulberry Mule Murder Murmuring Murrain Mushi Music Musician, Chief Music, Instrumental Mustard Muth-labben Muzzle Myra Myrrh Myrtle Mysia Mystery Naam Naamah Naaman Naamathite Naarah Naarai Naaran Naarath Nabal Naboth Nachon Nadab Nagge Nahaliel
a bond, one of the stations of the Israelites in the wilderness
(Deut. 10:6), at the foot of Mount Hor. (Comp. Num. 33:37, 38).
It has been identified with el-Tayibeh, a small fountain at the
bottom of the pass leading to the ascent of Mount Hor.
bonds, one of the stations in the wilderness (Num. 33:30, 31),
probably the same as Mosera.
drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
down into Egypt. This immigration took place probably about 350
years before the birth of Moses. Some centuries before Joseph,
Egypt had been conquered by a pastoral Semitic race from Asia,
the Hyksos, who brought into cruel subjection the native
Egyptians, who were an African race. Jacob and his retinue were
accustomed to a shepherd's life, and on their arrival in Egypt
were received with favour by the king, who assigned them the
"best of the land", the land of Goshen, to dwell in. The Hyksos
or "shepherd" king who thus showed favour to Joseph and his
family was in all probability the Pharaoh Apopi (or Apopis).
Thus favoured, the Israelites began to "multiply exceedingly"
(Gen. 47:27), and extended to the west and south. At length the
supremacy of the Hyksos came to an end. The descendants of Jacob
were allowed to retain their possession of Goshen undisturbed,
but after the death of Joseph their position was not so
favourable. The Egyptians began to despise them, and the period
of their "affliction" (Gen. 15:13) commenced. They were sorely
oppressed. They continued, however, to increase in numbers, and
"the land was filled with them" (Ex. 1:7). The native Egyptians
regarded them with suspicion, so that they felt all the hardship
of a struggle for existence.
In process of time "a king [probably Seti I.] arose who knew
not Joseph" (Ex. 1:8). (See PHARAOH link ) The
circumstances of the country were such that this king thought it
necessary to weaken his Israelite subjects by oppressing them,
and by degrees reducing their number. They were accordingly made
public slaves, and were employed in connection with his numerous
buildings, especially in the erection of store-cities, temples,
and palaces. The children of Israel were made to serve with
rigour. Their lives were made bitter with hard bondage, and "all
their service, wherein they made them serve, was with rigour"
(Ex. 1:13, 14). But this cruel oppression had not the result
expected of reducing their number. On the contrary, "the more
the Egyptians afflicted them, the more they multiplied and grew"
(Ex. 1:12).
The king next tried, through a compact secretly made with the
guild of midwives, to bring about the destruction of all the
Hebrew male children that might be born. But the king's wish was
not rigorously enforced; the male children were spared by the
midwives, so that "the people multiplied" more than ever. Thus
baffled, the king issued a public proclamation calling on the
people to put to death all the Hebrew male children by casting
them into the river (Ex. 1:22). But neither by this edict was
the king's purpose effected.
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the family of
the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
children, Miriam, a girl of perhaps fifteen years of age, and
Aaron, a boy of three years, resided in or near Memphis, the
capital city of that time. In this quiet home a male child was
born (B.C. 1571). His mother concealed him in the house for
three months from the knowledge of the civic authorities. But
when the task of concealment became difficult, Jochebed
contrived to bring her child under the notice of the daughter of
the king by constructing for him an ark of bulrushes, which she
laid among the flags which grew on the edge of the river at the
spot where the princess was wont to come down and bathe. Her
plan was successful. The king's daughter "saw the child; and
behold the child wept." The princess (see PHARAOH'S DAUGHTER
link [1]) sent Miriam, who was standing by, to fetch a
nurse. She went and brought the mother of the child, to whom the
princess said, "Take this child away, and nurse it for me, and I
will give thee thy wages." Thus Jochebed's child, whom the
princess called "Moses", i.e., "Saved from the water" (Ex.
2:10), was ultimately restored to her.
As soon as the natural time for weaning the child had come, he
was transferred from the humble abode of his father to the royal
palace, where he was brought up as the adopted son of the
princess, his mother probably accompanying him and caring still
for him. He grew up amid all the grandeur and excitement of the
Egyptian court, maintaining, however, probably a constant
fellowship with his mother, which was of the highest importance
as to his religious belief and his interest in his "brethren."
His education would doubtless be carefully attended to, and he
would enjoy all the advantages of training both as to his body
and his mind. He at length became "learned in all the wisdom of
the Egyptians" (Acts 7:22). Egypt had then two chief seats of
learning, or universities, at one of which, probably that of
Heliopolis, his education was completed. Moses, being now about
twenty years of age, spent over twenty more before he came into
prominence in Bible history. These twenty years were probably
spent in military service. There is a tradition recorded by
Josephus that he took a lead in the war which was then waged
between Egypt and Ethiopia, in which he gained renown as a
skilful general, and became "mighty in deeds" (Acts 7:22).
After the termination of the war in Ethiopia, Moses returned
to the Egyptian court, where he might reasonably have expected
to be loaded with honours and enriched with wealth. But "beneath
the smooth current of his life hitherto, a life of alternate
luxury at the court and comparative hardness in the camp and in
the discharge of his military duties, there had lurked from
childhood to youth, and from youth to manhood, a secret
discontent, perhaps a secret ambition. Moses, amid all his
Egyptian surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew." He now resolved to make himself
acquainted with the condition of his countrymen, and "went out
unto his brethren, and looked upon their burdens" (Ex. 2:11).
This tour of inspection revealed to him the cruel oppression and
bondage under which they everywhere groaned, and could not fail
to press on him the serious consideration of his duty regarding
them. The time had arrived for his making common cause with
them, that he might thereby help to break their yoke of bondage.
He made his choice accordingly (Heb. 11:25-27), assured that God
would bless his resolution for the welfare of his people. He now
left the palace of the king and took up his abode, probably in
his father's house, as one of the Hebrew people who had for
forty years been suffering cruel wrong at the hands of the
Egyptians.
He could not remain indifferent to the state of things around
him, and going out one day among the people, his indignation was
roused against an Egyptian who was maltreating a Hebrew. He
rashly lifted up his hand and slew the Egyptian, and hid his
body in the sand. Next day he went out again and found two
Hebrews striving together. He speedily found that the deed of
the previous day was known. It reached the ears of Pharaoh (the
"great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
2:15). Moved by fear, Moses fled from Egypt, and betook himself
to the land of Midian, the southern part of the peninsula of
Sinai, probably by much the same route as that by which, forty
years afterwards, he led the Israelites to Sinai. He was
providentially led to find a new home with the family of Reuel,
where he remained for forty years (Acts 7:30), under training
unconsciously for his great life's work.
Suddenly the angel of the Lord appeared to him in the burning
bush (Ex. 3), and commissioned him to go down to Egypt and
"bring forth the children of Israel" out of bondage. He was at
first unwilling to go, but at length he was obedient to the
heavenly vision, and left the land of Midian (4:18-26). On the
way he was met by Aaron (q.v.) and the elders of Israel (27-31).
He and Aaron had a hard task before them; but the Lord was with
them (ch. 7-12), and the ransomed host went forth in triumph.
(See EXODUS link ) After an eventful journey to and fro in
the wilderness, we see them at length encamped in the plains of
Moab, ready to cross over the Jordan into the Promised Land.
There Moses addressed the assembled elders (Deut. 1:1-4;
5:1-26:19; 27:11-30:20), and gives the people his last counsels,
and then rehearses the great song (Deut. 32), clothing in
fitting words the deep emotions of his heart at such a time, and
in review of such a marvellous history as that in which he had
acted so conspicious a part. Then, after blessing the tribes
(33), he ascends to "the mountain of Nebo (q.v.), to the top of
Pisgah, that is over against Jericho" (34:1), and from thence he
surveys the land. "Jehovah shewed him all the land of Gilead,
unto Dan, and all Naphtali, and the land of Ephraim, and
Manasseh, and all the land of Judah, unto the utmost sea, and
the south, and the plain of the valley of Jericho, the city of
palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
inheritance of the tribes of whom he had been so long the
leader; and there he died, being one hundred and twenty years
old, according to the word of the Lord, and was buried by the
Lord "in a valley in the land of Moab, over against Beth-peor"
(34:6). The people mourned for him during thirty days.
Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
was distinguished for his meekness and patience and firmness,
and "he endured as seeing him who is invisible." "There arose
not a prophet since in Israel like unto Moses, whom the Lord
knew face to face, in all the signs and the wonders, which the
Lord sent him to do in the land of Egypt to Pharaoh, and to all
his servants, and to all his land, and in all that mighty hand,
and in all the great terror which Moses shewed in the sight of
all Israel" (Deut. 34:10-12).
The name of Moses occurs frequently in the Psalms and Prophets
as the chief of the prophets.
In the New Testament he is referred to as the representative
of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
Heb. 3:5, 6). Moses is the only character in the Old Testament
to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18,
19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
forth in various particulars.
In Jude 1:9 mention is made of a contention between Michael
and the devil about the body of Moses. This dispute is supposed
to have had reference to the concealment of the body of Moses so
as to prevent idolatry.
(Gr. karphos, something dry, hence a particle of wood or chaff,
etc.). A slight moral defect is likened to a mote (Matt. 7:3-5;
Luke 6:41, 42).
Heb. 'ash, from a root meaning "to fall away," as moth-eaten
garments fall to pieces (Job 4:19; 13:28; Isa. 50:9; 51:8; Hos.
5:12).
Gr. ses, thus rendered in Matt. 6:19, 20; Luke 12:33. Allusion
is thus made to the destruction of clothing by the larvae of the
clothes-moth. This is the only lepidopterous insect referred to
in Scripture.
Of the Gibeonites it is said that "all the bread of their
provision was dry and mouldy" (Josh. 9:5, 12). The Hebrew word
here rendered "mouldy" (nikuddim) is rendered "cracknels" in 1
Kings 14:3, and denotes a kind of crisp cake. The meaning is
that the bread of the Gibeonites had become dry and hard, hard
as biscuits, and thus was an evidence of the length of the
journey they had travelled.
Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13).
West of Jordan the mountains stretch from Lebanon far down into
Galilee, terminating in Carmel. The isolated peak of Tabor rises
from the elevated plain of Esdraelon, which, in the south, is
shut in by hills spreading over the greater part of Samaria. The
mountains of Western and Middle Palestine do not extend to the
sea, but gently slope into plains, and toward the Jordan fall
down into the Ghor.
East of the Jordan the Anti-Lebanon, stretching south,
terminates in the hilly district called Jebel Heish, which
reaches down to the Sea of Gennesareth. South of the river
Hieromax there is again a succession of hills, which are
traversed by wadies running toward the Jordan. These gradually
descend to a level at the river Arnon, which was the boundary of
the ancient trans-Jordanic territory toward the south.
The composition of the Palestinian hills is limestone, with
occasional strata of chalk, and hence the numerous caves, some
of large extent, found there.
See SERMON link
(2 Kings 23:13; Vulg., "mount of offence"), the name given to a
part of the Mount of Olives, so called because idol temples were
there erected in the time of Solomon, temples to the Zidonian
Ashtoreth and to the "abominations" of Moab and Ammon.
a place near Pirathon (q.v.), in the tribe of Ephraim (Judg.
12:15).
the range of hills which rises abruptly in the wilderness of
et-Tih ("the wandering"), mentioned Deut. 1:19, 20, "that great
and terrible wilderness."
only in Isa. 14:13, a mythic mountain of the Babylonians,
regarded by them as the seat of the gods. It was situated in the
far north, and in Babylonian inscriptions is described as a
mountain called Im-Kharasak, "the mighty mountain of Bel, whose
head reaches heaven, whose root is the holy deep." In their
geography they are said to have identified it with mount
El-wend, near Ecbatana.
(Josh. 13:19), a district in the east of Jordan, in the
territory of Reuben. The "valley" here was probably the Ghor or
valley of the Jordan, and hence the "mount" would be the hilly
region in the north end of the Dead Sea. (See ZARETH-SHAHAR
link )
Frequent references are found in Scripture to, (1.) Mourning for
the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for
Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel
for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel
(1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and
Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2),
etc.
(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4);
the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin
(Judg. 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of
atonement (Lev. 23:27; Acts 27:9); under Samuel's ministry (1
Sam. 7:6); predicted in Zechariah (Zech. 12:10, 11); in many of
the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Gen. 35:8, marg.; Luke
7:38, etc.); (2) by loud lamentation (Ruth 1:9; 1 Sam. 6:19; 2
Sam. 3:31); (3) by the disfigurement of the person, as rending
the clothes (Gen. 37:29, 34; Matt. 26:65), wearing sackcloth
(Gen. 37:34; Ps. 35:13), sprinkling dust or ashes on the person
(2 Sam. 13:19; Jer. 6:26; Job 2:12), shaving the head and
plucking out the hair of the head or beard (Lev. 10:6; Job
1:20), neglect of the person or the removal of ornaments (Ex.
33:4; Deut. 21:12, 13; 2 Sam. 14:2; 19:24; Matt. 6:16, 17),
fasting (2 Sam. 1:12), covering the upper lip (Lev. 13:45; Micah
3:7), cutting the flesh (Jer. 16:6, 7), and sitting in silence
(Judg. 20:26; 2 Sam. 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be
hired to give by their loud lamentation the external tokens of
sorrow (2 Chr. 35:25; Jer. 9:17; Matt. 9:23).
The period of mourning for the dead varied. For Jacob it was
seventy days (Gen. 50:3); for Aaron (Num. 20:29) and Moses
(Deut. 34:8) thirty days; and for Saul only seven days (1 Sam.
31:13). In 2 Sam. 3:31-35, we have a description of the great
mourning for the death of Abner.
Heb. 'akhbar, "swift digger"), properly the dormouse, the
field-mouse (1 Sam. 6:4). In Lev. 11:29, Isa. 66:17 this word is
used generically, and includes the jerboa (Mus jaculus), rat,
hamster (Cricetus), which, though declared to be unclean
animals, were eaten by the Arabs, and are still eaten by the
Bedouins. It is said that no fewer than twenty-three species of
this group ('akhbar=Arab. ferah) of animals inhabit Palestine.
God "laid waste" the people of Ashdod by the terrible visitation
of field-mice, which are like locusts in their destructive
effects (1 Sam. 6:4, 11, 18). Herodotus, the Greek historian,
accounts for the destruction of the army of Sennacherib (2 Kings
19:35) by saying that in the night thousands of mice invaded the
camp and gnawed through the bow-strings, quivers, and shields,
and thus left the Assyrians helpless. (See SENNACHERIB
link )
(Heb. gez), rendered in Ps. 72:6 "mown grass." The expression
"king's mowings" (Amos 7:1) refers to some royal right of early
pasturage, the first crop of grass for the cavalry (comp. 1
Kings 18:5).
a going forth. (1.) One of the sons of Caleb (1 Chr. 2:46).
(2.) The son of Zimri, of the posterity of Saul (1 Chr. 8:36,
37; 9:42, 43).
an issuing of water, a city of Benjamin (Josh. 18:26).
(Isa. 3:19), veils, light and tremulous. Margin, "spangled
ornaments."
Heb. bakah, "to weep;" rendered "Baca" (R.V., "weeping") in Ps.
84:6. The plural form of the Hebrew bekaim is rendered "mulberry
trees" in 2 Sam. 5:23, 24 and 1 Chr. 14:14, 15. The tree here
alluded to was probably the aspen or trembling poplar. "We know
with certainty that the black poplar, the aspen, and the
Lombardy poplar grew in Palestine. The aspen, whose long
leaf-stalks cause the leaves to tremble with every breath of
wind, unites with the willow and the oak to overshadow the
watercourses of the Lebanon, and with the oleander and the
acacia to adorn the ravines of Southern Palestine" (Kitto). By
"the sound of a going in the tops of the mulberry trees" we are
to understand a rustling among the trees like the marching of an
army. This was the signal that the Lord himself would lead forth
David's army to victory. (See SYCAMINE link )
(Heb. pered), so called from the quick step of the animal or its
power of carrying loads. It is not probable that the Hebrews
bred mules, as this was strictly forbidden in the law (Lev.
19:19), although their use was not forbidden. We find them in
common use even by kings and nobles (2 Sam. 18:9; 1 Kings 1:33;
2 Kings 5:17; Ps. 32:9). They are not mentioned, however, till
the time of David, for the word rendered "mules" (R.V.
correctly, "hot springs") in Gen. 36:24 (yemim) properly denotes
the warm springs of Callirhoe, on the eastern shore of the Dead
Sea. In David's reign they became very common (2 Sam. 13:29; 1
Kings 10:25).
Mules are not mentioned in the New Testament. Perhaps they had
by that time ceased to be used in Palestine.
Wilful murder was distinguished from accidental homicide, and
was invariably visited with capital punishment (Num. 35:16, 18,
21, 31; Lev. 24:17). This law in its principle is founded on the
fact of man's having been made in the likeness of God (Gen. 9:5,
6; John 8:44; 1 John 3:12, 15). The Mosiac law prohibited any
compensation for murder or the reprieve of the murderer (Ex.
21:12, 14; Deut. 19:11, 13; 2 Sam. 17:25; 20:10). Two witnesses
were required in any capital case (Num. 35:19-30; Deut.
17:6-12). If the murderer could not be discovered, the city
nearest the scene of the murder was required to make expiation
for the crime committed (Deut. 21:1-9). These offences also were
to be punished with death, (1) striking a parent; (2) cursing a
parent; (3) kidnapping (Ex. 21:15-17; Deut. 27:16).
of the Hebrews in the wilderness, called forth the displeasure
of God, which was only averted by the earnest prayer of Moses
(Num. 11:33, 34; 12; 14:27, 30, 31; 16:3; 21:4-6; Ps. 106:25).
Forbidden by Paul (1 Cor. 10:10).
Heb. deber, "destruction," a "great mortality", the fifth plague
that fell upon the Egyptians (Ex. 9:3). It was some distemper
that resulted in the sudden and widespread death of the cattle.
It was confined to the cattle of the Egyptians that were in the
field (9:6).
receding, the second of the two sons of Merari (Ex. 6:19; Num.
3:20). His sons were called Mushites (Num. 3:33; 26:58).
Jubal was the inventor of musical instruments (Gen. 4:21). The
Hebrews were much given to the cultivation of music. Their whole
history and literature afford abundant evidence of this. After
the Deluge, the first mention of music is in the account of
Laban's interview with Jacob (Gen. 31:27). After their triumphal
passage of the Red Sea, Moses and the children of Israel sang
their song of deliverance (Ex. 15).
But the period of Samuel, David, and Solomon was the golden
age of Hebrew music, as it was of Hebrew poetry. Music was now
for the first time systematically cultivated. It was an
essential part of training in the schools of the prophets (1
Sam. 10:5; 19:19-24; 2 Kings 3:15; 1 Chr. 25:6). There now arose
also a class of professional singers (2 Sam. 19:35; Eccl. 2:8).
The temple, however, was the great school of music. In the
conducting of its services large bands of trained singers and
players on instruments were constantly employed (2 Sam. 6:5; 1
Chr. 15; 16; 23;5; 25:1-6).
In private life also music seems to have held an important
place among the Hebrews (Eccl. 2:8; Amos 6:4-6; Isa. 5:11, 12;
24:8, 9; Ps. 137; Jer. 48:33; Luke 15:25).
(Heb. menatstseah), the precentor of the Levitical choir or
orchestra in the temple, mentioned in the titles of fifty-five
psalms, and in Hab. 3:19, Revised Version. The first who held
this office was Jeduthun (1 Chr. 16:41), and the office appears
to have been hereditary. Heman and Asaph were his two colleagues
(2 Chr. 35:15).
Among instruments of music used by the Hebrews a principal place
is given to stringed instruments. These were, (1.) The kinnor,
the "harp." (2.) The nebel, "a skin bottle," rendered
"psaltery." (3.) The sabbeka, or "sackbut," a lute or lyre. (4.)
The gittith, occurring in the title of Ps. 8; 8; 84. (5.) Minnim
(Ps. 150:4), rendered "stringed instruments;" in Ps. 45:8, in
the form _minni_, probably the apocopated (i.e., shortened)
plural, rendered, Authorized Version, "whereby," and in the
Revised Version "stringed instruments." (6.) Machalath, in the
titles of Ps. 53 and 88; supposed to be a kind of lute or
guitar.
Of wind instruments mention is made of, (1.) The 'ugab (Gen.
4:21; Job 21:12; 30:31), probably the so-called Pan's pipes or
syrinx. (2.) The qeren or "horn" (Josh. 6:5; 1 Chr. 25:5). (3.)
The shophar, rendered "trumpet" (Josh. 6:4, 6, 8). The word
means "bright," and may have been so called from the clear,
shrill sound it emitted. It was often used (Ex. 19:13; Num.
10:10; Judg. 7:16, 18; 1 Sam. 13:3). (4.) The hatsotserah, or
straight trumpet (Ps. 98:6; Num. 10:1-10). This name is supposed
by some to be an onomatopoetic word, intended to imitate the
pulse-like sound of the trumpet, like the Latin taratantara.
Some have identified it with the modern trombone. (5.) The
halil, i.e, "bored through," a flute or pipe (1 Sam. 10:5; 1
Kings 1:40; Isa. 5:12; Jer. 48:36) which is still used in
Palestine. (6.) The sumponyah, rendered "dulcimer" (Dan. 3:5),
probably a sort of bagpipe. (7.) The maskrokith'a (Dan. 3:5),
rendered "flute," but its precise nature is unknown.
Of instruments of percussion mention is made of, (1.) The
toph, an instrument of the drum kind, rendered "timbrel" (Ex.
15:20; Job 21:12; Ps. 68:25); also "tabret" (Gen. 31:27; Isa.
24:8; 1 Sam. 10:5). (2.) The paamon, the "bells" on the robe of
the high priest (Ex. 28:33; 39:25). (3.) The tseltselim,
"cymbals" (2 Sam. 6:5; Ps. 150:5), which are struck together and
produce a loud, clanging sound. Metsilloth, "bells" on horses
and camels for ornament, and metsiltayim, "cymbals" (1 Chr.
13:8; Ezra 3:10, etc.). These words are all derived from the
same root, tsalal, meaning "to tinkle." (4.) The menaan'im, used
only in 2 Sam. 6:5, rendered "cornets" (R.V., "castanets"); in
the Vulgate, "sistra," an instrument of agitation. (5.) The
shalishim, mentioned only in 1 Sam. 18:6, rendered "instruments
of music" (marg. of R.V., "triangles or three-stringed
instruments").
The words in Eccl. 2:8, "musical instruments, and that of all
sorts," Authorized Version, are in the Revised Version
"concubines very many."
a plant of the genus sinapis, a pod-bearing, shrub-like plant,
growing wild, and also cultivated in gardens. The little round
seeds were an emblem of any small insignificant object. It is
not mentioned in the Old Testament; and in each of the three
instances of its occurrence in the New Testament (Matt. 13:31,
32; Mark 4:31, 32; Luke 13:18, 19) it is spoken of only with
reference to the smallness of its seed. The common mustard of
Palestine is the Sinapis nigra. This garden herb sometimes grows
to a considerable height, so as to be spoken of as "a tree" as
compared with garden herbs.
occurring only in the title of Psalm 9. Some interpret the words
as meaning "on the death of Labben," some unknown person. Others
render the word, "on the death of the son;" i.e., of Absalom (2
Sam. 18:33). Others again have taken the word as the name of a
musical instrument, or as the name of an air to which the psalm
was sung.
Grain in the East is usually thrashed by the sheaves being
spread out on a floor, over which oxen and cattle are driven to
and fro, till the grain is trodden out. Moses ordained that the
ox was not to be muzzled while thrashing. It was to be allowed
to eat both the grain and the straw (Deut. 25:4). (See
AGRICULTURE link )
one of the chief towns of Lycia, in Asia Minor, about 2 1/2
miles from the coast (Acts 27:5). Here Paul removed from the
Adramyttian ship in which he had sailed from Caesarea, and
entered into the Alexandrian ship, which was afterwards wrecked
at Melita (27:39-44).
Heb. mor. (1.) First mentioned as a principal ingredient in the
holy anointing oil (Ex. 30:23). It formed part of the gifts
brought by the wise men from the east, who came to worship the
infant Jesus (Matt. 2:11). It was used in embalming (John
19:39), also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17).
It was a custom of the Jews to give those who were condemned to
death by crucifixion "wine mingled with myrrh" to produce
insensibility. This drugged wine was probably partaken of by the
two malefactors, but when the Roman soldiers pressed it upon
Jesus "he received it not" (Mark 15:23). (See GALL link )
This was the gum or viscid white liquid which flows from a
tree resembling the acacia, found in Africa and Arabia, the
Balsamodendron myrrha of botanists. The "bundle of myrrh" in
Cant. 1:13 is rather a "bag" of myrrh or a scent-bag.
(2.) Another word _lot_ is also translated "myrrh" (Gen.
37:25; 43:11; R.V., marg., "or ladanum"). What was meant by this
word is uncertain. It has been thought to be the chestnut,
mastich, stacte, balsam, turpentine, pistachio nut, or the
lotus. It is probably correctly rendered by the Latin word
ladanum, the Arabic ladan, an aromatic juice of a shrub called
the Cistus or rock rose, which has the same qualities, though in
a slight degree, of opium, whence a decoction of opium is called
laudanum. This plant was indigenous to Syria and Arabia.
(Isa. 41:19; Neh. 8:15; Zech. 1:8), Hebrew hadas, known in the
East by the name _as_, the Myrtus communis of the botanist.
"Although no myrtles are now found on the mount (of Olives),
excepting in the gardens, yet they still exist in many of the
glens about Jerusalem, where we have often seen its dark shining
leaves and white flowers. There are many near Bethlehem and
about Hebron, especially near Dewir Dan, the ancient Debir. It
also sheds its fragrance on the sides of Carmel and of Tabor,
and fringes the clefts of the Leontes in its course through
Galilee. We meet with it all through Central Palestine"
(Tristram).
a province in the north-west of Asia Minor. On his first voyage
to Europe (Acts 16:7, 8) Paul passed through this province and
embarked at its chief port Troas.
the calling of the Gentiles into the Christian Church, so
designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth
undiscoverable except by revelation, long hid, now made
manifest. The resurrection of the dead (1 Cor. 15:51), and other
doctrines which need to be explained but which cannot be fully
understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1
Cor. 13:2); the union between Christ and his people symbolized
by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven
stars and the seven candlesticks (Rev. 1:20); and the woman
clothed in scarlet (17:7), are also in this sense mysteries. The
anti-Christian power working in his day is called by the apostle
(2 Thess. 2:7) the "mystery of iniquity."
pleasantness, one of the three sons of Caleb, the son of
Jephunneh (1 Chr. 4:15).
the beautiful. (1.) The daughter of Lamech and Zillah (Gen. 4:
22).
(2.) The daughter of the king of Ammon, one of the wives of
Solomon, the only one who appears to have borne him a son, viz.,
Rehoboam (1 Kings 14:21, 31).
(3.) A city in the plain of Judah (Josh. 15:41), supposed by
some to be identified with Na'aneh, some 5 miles south-east of
Makkedah.
pleasantness, a Syrian, the commander of the armies of Benhadad
II. in the time of Joram, king of Israel. He was afflicted with
leprosy; and when the little Hebrew slave-girl that waited on
his wife told her of a prophet in Samaria who could cure her
master, he obtained a letter from Benhadad and proceeded with it
to Joram. The king of Israel suspected in this some evil design
against him, and rent his clothes. Elisha the prophet hearing of
this, sent for Naaman, and the strange interview which took
place is recorded in 2 Kings 5. The narrative contains all that
is known of the Syrian commander. He was cured of his leprosy by
dipping himself seven times in the Jordan, according to the word
of Elisha. His cure is alluded to by our Lord (Luke 4:27).
the designation of Zophar, one of Job's three friends (Job 2:11;
11:1), so called from some place in Arabia, called Naamah
probably.
a girl, the second of Ashur's two wives, of the tribe of Judah
(1 Chr. 4:5, 6).
youthful, a military chief in David's army (1 Chr. 11:37),
called also Paarai (2 Sam. 23:35).
boyish, juvenile, a town in Ephraim between Bethel and Jericho
(1 Chr. 7:28).
girl, a town on the boundary between Ephraim and Benjamin (Josh.
16:7), not far probably from Jericho, to the north (1 Chr.
7:28).
foolish, a descendant of Caleb who dwelt at Maon (1 Sam. 25),
the modern Main, 7 miles south-east of Hebron. He was "very
great, and he had 3,000 sheep and 1,000 goats...but the man was
churlish and evil in his doings." During his wanderings David
came into that district, and hearing that Nabal was about to
shear his sheep, he sent ten of his young men to ask "whatsoever
cometh unto thy hand for thy servants." Nabal insultingly
resented the demand, saying, "Who is David, and who is the son
of Jesse?" (1 Sam. 25:10, 11). One of the shepherds that stood
by and saw the reception David's messengers had met with,
informed Abigail, Nabal's wife, who at once realized the danger
that threatened her household. She forthwith proceeded to the
camp of David, bringing with her ample stores of provisions
(25:18). She so courteously and persuasively pled her cause that
David's anger was appeased, and he said to her, "Blessed be the
Lord God of Israel which sent thee this day to meet me."
On her return she found her husband incapable from drunkenness
of understanding the state of matters, and not till the
following day did she explain to him what had happened. He was
stunned by a sense of the danger to which his conduct had
exposed him. "His heart died within him, and he became as a
stone." and about ten days after "the Lord smote Nabal that he
died" (1 Sam. 25:37, 38). Not long after David married Abigail
(q.v.).
fruits, "the Jezreelite," was the owner of a portion of ground
on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26).
This small "plat of ground" seems to have been all he possessed.
It was a vineyard, and lay "hard by the palace of Ahab" (1 Kings
21:1, 2), who greatly coveted it. Naboth, however, refused on
any terms to part with it to the king. He had inherited it from
his fathers, and no Israelite could lawfully sell his property
(Lev. 25:23). Jezebel, Ahab's wife, was grievously offended at
Naboth's refusal to part with his vineyard. By a crafty and
cruel plot she compassed his death. His sons also shared his
fate (2 Kings 9:26; 1 Kings 21:19). She then came to Ahab and
said, "Arise, take possession of the vineyard; for Naboth is not
alive, but dead." Ahab arose and went forth into the garden
which had so treacherously and cruelly been acquired, seemingly
enjoying his new possession, when, lo, Elijah suddenly appeared
before him and pronounced against him a fearful doom (1 Kings
21:17-24). Jehu and Bidcar were with Ahab at this time, and so
deeply were the words of Elijah imprinted on Jehu's memory that
many years afterwards he refers to them (2 Kings 9:26), and he
was the chief instrument in inflicting this sentence on Ahab and
Jezebel and all their house (9:30-37). The house of Ahab was
extinguished by him. Not one of all his great men and his
kinsfolk and his priests did Jehu spare (10:11).
Ahab humbled himself at Elijah's words (1 Kings 21:28, 29),
and therefore the prophecy was fulfilled not in his fate but in
that of his son Joram (2 Kings 9:25).
The history of Naboth, compared with that of Ahab and Jezebel,
furnishes a remarkable illustration of the law of a retributive
providence, a law which runs through all history (comp. Ps.
109:17, 18).
prepared, the owner of a thrashing-floor near which Uzzah was
slain (2 Sam. 6:6); called also Chidon (1 Chr. 13:9).
liberal, generous. (1.) The eldest of Aaron's four sons (Ex.
6:23; Num. 3:2). He with his brothers and their father were
consecrated as priests of Jehovah (Ex. 28:1). He afterwards
perished with Abihu for the sin of offering strange fire on the
altar of burnt-offering (Lev. 10:1,2; Num. 3:4; 26:60).
(2.) The son and successor of Jeroboam, the king of Israel (1
Kings 14:20). While engaged with all Israel in laying siege to
Gibbethon, a town of southern Dan (Josh. 19:44), a conspiracy
broke out in his army, and he was slain by Baasha (1 Kings
15:25-28), after a reign of two years (B.C. 955-953). The
assassination of Nadab was followed by that of his whole house,
and thus this great Ephraimite family became extinct (1 Kings
15:29).
(3.) One of the sons of Shammai in the tribe of Judah (1 Chr.
2:28, 30).
illuminating, one of the ancestors of Christ in the maternal
line (Luke 3:25).
possession, or valley of God, one of the encampments of the
Israelites in the wilderness (Num. 21:19), on the confines of
Moab. This is identified with the ravine of the Zerka M'ain, the
ancient Callirhoe, the hot springs on the east of the Jordan,
not far from the Dead Sea.
Index