The application of the term “Mesopotamia” varies both in ancient and modern usage. Basically, in a broad sense, it embraces the entire region that lies between the Tigris and the Euphrates and stretches from the Persian Gulf in the S to the mountains of Turkey and Iran in the N. This would include the alluvial plain of ancient Babylonia extending some 250 miles (402 kilometers) to the S of Baghdad. (See BABYLONIA.) In a narrower sense, however, Babylonia is excluded, only the region to the N being termed Mesopotamia. This northern region consists of a low undulating plateau having numerous enclosed basins. It is also a rocky area.

Evidence for the broad usage of the designation in the first century C.E. is found at Acts 7:2, where Stephen spoke of Abraham as residing in “Mesopotamia” while yet at Ur, a city of Babylonia. But it is not possible to establish with certainty whether the Hebrew “Aram-naharaim” likewise included Babylonia. Whenever there is a basis for determining the general geographical location mentioned in the Hebrew Scriptures, the northern area around Haran (Gen. 24:2-4, 10) or the northern mountainous region around Pethor (Deut. 23:4; compare Numbers 23:7) is included under the designation “Aram-naharaim” (Mesopotamia). Although the extent of the area under the control of Mesopotamian King Cushan-rishathaim (the oppressor of Israel in the time of Judge Othniel) is uncertain, the seat of his government may also have been in the N. (Judg. 3:8-10; see CUSHAN-RISHATHAIM.) It was probably from northern Mesopotamia that Ammonite King Hanun hired chariots and horsemen for his fight against King David.—1 Chron. 19:6, 7.

Among the Jews and proselytes present at Jerusalem for the festival of Pentecost in 33 C.E. there were inhabitants of Mesopotamia. (Acts 2:1, 2, 9) These could have included residents from the southern part of that land, namely, Babylonia. In this regard it is noteworthy that the historian Josephus reports that “great numbers” of Jews were in Babylonia in the first century B.C.E.—Antiquities of the Jews, Book XV, chap. II, par. 2.

MESSENGER

One bearing a message, either oral or written, or one sent on an errand. (Gen. 32:3-6; Judg. 6:34, 35; 11:12-27; 2 Sam. 5:11; 1 Ki. 19:2; 2 Ki. 19:8-14; Luke 7:18-24; 9:52) At times runners served in this capacity. (2 Chron. 30:6-10; Jer. 51:31) For more rapid communication messengers were dispatched on horses. (2 Ki. 9:17-19; Esther 8:10-14; see COURIER.) Messengers of ancient times included heralds who publicly proclaimed royal or state decrees. (Dan. 3:4-6; 5:29) Messengers might be sent to sue for peace (Isa. 33:7), to request military assistance (2 Ki. 16:7; 17:4) or to demand tribute or the surrender of a city. (1 Ki. 20:1-9; 2 Ki. 18:17-35) They were accorded freedom of passage to accomplish their mission. A mistreatment of royal messengers sent on a courtesy visit to another nation was serious enough to precipitate war.—2 Sam. 10:1-7; see AMBASSADOR.

Both the Hebrew and the Greek word for “messenger” may refer to spirit messengers or angels. (Ps. 104:4; John 1:51) Whether human or angelic messengers are meant can be determined by the context, At Isaiah 63:9, for example, Jehovah’s “personal messenger” is evidently his angel, for this messenger saved the Israelites.—Compare Exodus 14:19, 20.

Besides using angelic messengers to convey information to men and women on earth and to accomplish other tasks (see ANGEL), Jehovah has repeatedly employed human messengers. His prophets and priests were his messengers to the nation of Israel. (2 Chron. 36:15, 16; Hag. 1:13; Mal. 2:7) The statements of his prophets were certain of fulfillment, for Jehovah is “the One that carries out completely the counsel of his own messengers.”—Isa. 44:26.

“MESSENGER OF THE COVENANT”

In fulfillment of Malachi 3:1, John the Baptist appeared as the messenger who prepared the way before Jehovah by getting the Jews ready for the coming of God’s chief representative, Jesus Christ, the “messenger of the covenant.” (Matt. 11:10, 11; Mark 1:1-4; Luke 7:27, 28) As such Jesus Christ came to the temple and cleansed it. (Matt. 21:12, 13; Mark 11:15-17; Luke 19:45, 46) He evidently was the messenger of the Abrahamic covenant, for it was on the basis of this covenant that the Jews were the first ones to be granted the opportunity to become Kingdom heirs. This was the covenant to which Peter appealed when calling upon the Jews to repent. It is also noteworthy that John the Baptist’s father, Zechariah, referred to the Abrahamic covenant in connection with Jehovah’s raising up ‘a horn of salvation in the house of David,’ this horn being the Messiah.—Compare Matthew 10:5-7; 15:24; 21:31; Luke 1:69-75; Acts 3:12, 19-26.

MESSIAH

From the Hebrew root verb ma·shahhʹ, meaning “to smear,” and so “to anoint.” Messiah (ma·shiʹahh) means “anointed” or “anointed one.” The Greek equivalent is Khri·stosʹ or Christ.

In the Hebrew Scriptures the adjective form ma·shiʹahh is applied to many men. David was officially appointed to be king by being anointed with oil and so is spoken of as “anointed one” or, literally, “messiah.” (2 Sam. 19:21; 22:51; 23:1; Ps. 18:50) Other kings, including Saul and Solomon, are termed “anointed one” or “the anointed of Jehovah.” (1 Sam. 2:10, 35; 12:3, 5; 24:6, 10; 2 Sam. 1:14, 16; 2 Chron. 6:42; Lam. 4:20) The term is also applied to the high priest. (Lev. 4:3, 5, 16; 6:22) The patriarchs Abraham, Isaac and Jacob are called Jehovah’s “anointed ones” or m^eshi·hhimʹ (LXX, khri·stoiʹ). (1 Chron. 16:16, 22) Persian King Cyrus is termed “anointed one,” in that he was appointed by God for a certain assignment.—Isa. 45:1; see ANOINTED, ANOINTING; CHRIST.

In the Christian Greek Scriptures the transliterated form Mes·siʹas occurs in the Greek text at John 1:41, with the explanation, “which means, when translated, Christ.” (See also John 4:25.) Sometimes the word Khri·stosʹ is used alone with reference to the one who is or who claims to be the Messiah or the Anointed One. (Matt. 2:4; 22:42; Mark 13:21) In most of its appearances, though, Khri·stosʹ is accompanied by the personal name Jesus, as, “Jesus Christ” or “Christ Jesus,” to designate him as the Messiah. At times the word is used alone but specifically referring to Jesus with the understanding that Jesus is The Christ, as in the statement, “Christ died for us.”—Rom. 5:8; John 17:3; 1 Cor. 1:1, 2; 16:24.

MESSIAH IN THE HEBREW SCRIPTURES

At Daniel 9:25, 26 the word ma·shiʹahh applies exclusively to the coming Messiah. (See SEVENTY WEEKS.) However, many other texts of the Hebrew Scriptures also point to this coming One, even if not exclusively so. For instance, Psalm 2:2 evidently had first application at the time when Philistine kings tried to unseat anointed King David. But a second application, to the foretold Messiah, is established by Acts 4:25-27, where the text is applied to Jesus Christ. Also, many of the men called “anointed” in various ways prefigured or pictured Jesus Christ and the work he would do, among these being David, the high priest of Israel and Moses (spoken of as Christ at Hebrews 11:23-26).

Prophecies not using “Messiah”

Numerous other Hebrew Scripture texts that do not specifically mention “Messiah” were understood by the Jews as prophecies applying to that one. Dr. A. Edersheim located 456 passages to which the “ancient Synagogue referred as Messianic,” and there were 558 references in the most ancient Rabbinic writings