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MesopotamiaAid to Bible Understanding
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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.
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MessengerAid to Bible Understanding
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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.
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MessiahAid to Bible Understanding
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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 meshi·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 supporting such applications. (Life and Times of Jesus the Messiah, Vol. 1, p. 163; Vol. 2, pp. 710-737) As an example, Genesis 49:10 prophesied that the ruling scepter would belong to the tribe of Judah and that Shiloh would come through that line. The Targum Onkelos, the Jerusalem Targum and the Midrash all recognize the expression “Shiloh” as applying to the Messiah.
The Hebrew Scriptures contain many prophecies that provide details about the Messiah’s background, activities, time of appearance, treatment by others and place in God’s arrangement. The various indications about the Messiah thus combined to form one grand picture that would help true worshipers to identify him. This would provide a basis for faith in him as the true Leader sent by Jehovah. Though the Jews did not recognize ahead of time all the prophecies that related to the Anointed One, the evidence in the Gospels shows that they had sufficient knowledge by which to recognize the Messiah when he did appear.
UNDERSTANDING OF MESSIANIC PROPHECIES
IN THE FIRST CENTURY C.E.
The historical information available reveals a general picture of the extent of understanding about the Messiah prevalent among Jews in the first century of the Common Era. Primarily this information is gleaned from the Gospels.
King and son of David
It was commonly accepted among the Jews that the Messiah would be a king of the line of David. When the astrologers asked about “the one born king of the Jews,” Herod the Great knew that they were asking about “the Christ.” (Matt. 2:2-4) Jesus questioned the Pharisees as to whose descendant the Christ or Messiah would be. Though those religious leaders did not believe in Jesus, they knew that the Messiah would be David’s son.—Matt. 22:41-45.
Born in Bethlehem
Micah 5:2, 4 had indicated that out of Bethlehem would come one to be “ruler in Israel” who would “be great as far as the ends of the earth.” This was understood to refer to the Messiah. When Herod the Great asked the chief priests and scribes where the Messiah was to be born, they answered, “In Bethlehem of Judea,” and quoted Micah 5:2. (Matt. 2:3-6) And even some of the common people knew this.—John 7:41, 42.
A prophet who would perform signs
Through Moses God had foretold the coming of a great prophet. (Deut. 18:18) In Jesus’ day Jews were waiting for this one. (John 6:14) The way in which the apostle Peter used Moses’ words, at Acts 3:22, 23, indicates he knew they would be accepted as Messianic in nature even by religious opposers and proves the widespread understanding of Deuteronomy 18:18. The Samaritan woman by the well also thought the Messiah would be a prophet. (John 4:19, 25, 29) People expected the Messiah to perform signs.—John 7:31.
Some variety in beliefs
It is evident that even though knowledge about the coming Messiah was common among the Jews, not all persons had the same knowledge or understanding about that one. For instance, though many knew that he would come from Bethlehem, some did not. (Matt. 2:3-6; John 7:27) Some believed The Prophet to be separate from the Christ. (John 1:20, 21; 7:40, 41) Certain prophecies about the Messiah were not understood, even by Jesus’ disciples. This was particularly true about those prophecies dealing with the Messiah’s rejection, suffering, death and resurrection. (Isa. 53:3, 5, 12; Ps. 16:10; Matt. 16:21-23; 17:22, 23; Luke 24:21; John 12:34; 20:9) Yet once these things had taken place and the prophecies had been explained, his disciples and even ones who were not yet disciples began to appreciate the prophetic nature of these texts in the Hebrew Scriptures. (Luke 24:45, 46; Acts 2:5, 27, 28, 31, 36, 37; 8:30-35) Since the fact that the Messiah had to suffer and die was not recognized by most Jews, this point was stressed by early Christians when preaching to Jews.—Acts 3:18; 17:1-3; 26:21-23.
EXPECTATIONS THAT LED TO MESSIAH’S REJECTION
BY THE JEWISH NATION
Luke’s account indicates that many Jews were anxiously expecting the Messiah to appear at the particular time Jesus was on earth. Simeon and other Jews were “waiting for Israel’s consolation” and “Jerusalem’s deliverance” when the babe Jesus was brought to the temple. (Luke 2:25, 38) During the ministry of John the Baptist the people “were in expectation” about the Christ or Messiah. (Luke 3:15) Many, though, expected the Messiah to meet their preconceived notions. The prophecies in the Hebrew Scriptures showed the Messiah as coming in two different roles. One was “humble, and riding upon an ass,” whereas the other was “with the clouds of the heavens” to annihilate opposers and have all rulerships serve him. (Zech. 9:9; Dan. 7:13) The Jews failed to appreciate the fact that these prophecies related to two distinct appearances of the Messiah, these appearances occurring at widely separated times.
Jewish sources agree with Luke 2:38 that the people at that time were waiting for Jerusalem’s deliverance. The Jewish Encyclopedia observes: “They yearned for the promised deliverer of the house of David, who would free them from the yoke of the hated foreign usurper, would put an end to the impious Roman rule, and would establish His own reign of peace.” (Vol. 8, p. 508) They tried to make him an earthly king. (John 6:15) When he would not fulfill their expectations, they rejected him.
Evidently the expectation that the Messiah would be an earthly king was shared by John the Baptist and his disciples. John knew Jesus to be the Messiah and the Son of God, having seen him anointed with holy spirit and having heard God’s voice of approval. John did not lack faith. (Matt. 11:11) So his question, “Are we to expect a different one?” may have meant, ‘Are we to expect yet another one who will fulfill all the hopes of the Jews?’ Christ in reply pointed to the works he was doing (which things had been foretold in the Hebrew Scriptures). He concluded: “And happy is he who has not stumbled over me.” This answer, while implying that faith and discernment would be needed, would satisfy and comfort John, assuring him that Jesus was the One who would fulfill God’s promises. (Matt. 11:3; Luke 7:18-23) Also, prior to his ascension, Jesus’ disciples held the view that he would at that time deliver Israel from Gentile domination and set up the kingdom (restore the reign of the Davidic line) on earth.—Luke 24:21; Acts 1:6.
False Messiahs
After Jesus’ death the Jews followed many false Messiahs, as Jesus foretold. (Matt. 24:5) “From Josephus it appears that in the first century before the destruction of the Temple [in 70 C.E.] a number of Messiahs arose promising relief from the Roman yoke, and finding ready followers.” (The Jewish Encyclopedia, Vol. 10, p. 251) Then, in 132 C.E. Bar Kokba (Bar Koziba), one of the most prominent of the pseudo-messiahs, was hailed as Messiah-king. In crushing the revolt that he led, Roman soldiers killed thousands of Jews. While such false Messiahs illustrate that many Jews were primarily interested in a political Messiah, they also show that they properly expected a personal Messiah, not just a Messianic era or Messianic nation. Some believe Bar Kokba was a descendant of David, which would have aided his Messianic claim. But this claim carries no weight, for the genealogical records were destroyed in 70 C.E. Thus, later claimants to the office of Messiah could not establish proof that they were of David’s family. (The Messiah therefore had to appear before 70 C.E., as Jesus did, in order to prove his claim as the heir of David. This shows that persons still looking for the Messiah’s earthly appearance are in error.) Among such later false claimants to messiahship were Moses of Crete, who asserted he would divide the sea between Crete and Palestine, and Serenus, who misled many Jews in Spain. The Jewish Encyclopedia lists twenty-eight false Messiahs between 132 C.E. and 1744 C.E.
JESUS CLAIMED TO BE AND WAS ACCEPTED AS THE MESSIAH
The historical evidence found in the Gospels demonstrates that Jesus was indeed the Messiah. Persons in the first century who were in position to question the witnesses and examine the evidence accepted the historical information as authentic. They were so sure of its accuracy that they were willing to endure persecution and die in behalf of their faith based on that assured information. The historical Gospel records show that various individuals openly acknowledged that Jesus was the Christ or Messiah. (Matt. 16:16; John 1:41, 45, 49; 11:27) Jesus did not say they were incorrect, and on occasion he admitted being the Christ. (Matt. 16:17; John 4:25, 26) Sometimes Jesus would not say pointedly that he was the Messiah; at times he directed others not to publicize it. (Mark 8:29, 30; 9:9; John 10:24, 25) Since Jesus was present where people could hear him and see his works, he wanted them to believe on the solid basis of this evidence, so that their faith would be founded on their own eyewitness view of the fulfillment of the Hebrew Scriptures. (John 5:36; 10:24, 25; compare John 4:41, 42.) Now the Gospel record of what Jesus was and did has been provided along with the Hebrew Scriptures, which supplied abundant information about what he would do, so that individuals may know and believe that Jesus is indeed the Messiah.—John 20:31; see JESUS CHRIST.
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OUTSTANDING PROPHECIES CONCERNING JESUS AND THEIR FULFILLMENT
Gen. 49:10 Born of the tribe Matt. 1:2-16; Luke 3:23-33;
of Judah Heb. 7:14
Ps. 132:11; From the family of Matt. 1:1, 6-16; 9:27
Isa. 9:7; David the son of Acts 13:22, 23; Rom. 1:3;
Isa 11:1 Jesse 15:8, 12
Mic. 5:2 Born in Bethlehem Luke 2:4-11; John 7:42
Isa. 7:14 Born of a virgin Matt. 1:18-23; Luke 1:30-35
Jer. 31:15 Babes killed after Matt. 2:16-18
his birth
Mal. 3:1; Way prepared Matt. 3:1-3; 11:10-14;
Mal 4:5; before Mt 17:10-13; Luke 1:17, 76;
Hos. 11:1 Called out of Matt. 2:15
Egypt
Isa. 61:1, 2 Commissioned Luke 4:18-21
Ps. 78:2 Spoke with Matt. 13:11-13, 31-35
illustrations
Isa. 53:4 Carried our Matt. 8:16, 17
sicknesses
Isa. 53:1 Not believed in John 12:37, 38; Rom. 10:11, 16
Ps. 69:9 Zealous for Matt. 21:12, 13; John 2:13-17
Jehovah’s house
Ps. 69:4 Hated without cause Luke 23:13-25; John 15:24, 25
Zech. 9:9; Entry into Matt. 21:1-9; Mark 11:7-11;
Ps. 118:26 Jerusalem on colt Luke 19:28-38; John 12:12-15
of an ass; hailed
as king and one
coming in Jehovah’s
name
Isa. 28:16; Rejected, but Matt. 21:42, 45, 46; Acts 3:14;
Isa 53:3; becomes chief Ac 4:11; 1 Pet. 2:7
Ps. 69:8; cornerstone
Isa. 8:14, 15 Becomes stone of Luke 20:17, 18; Rom. 9:31-33
stumbling
Ps. 41:9; One apostle Matt. 26:47-50; John 13:18,
Ps 109:8 unfaithful, betrays 26-30; Acts 1:16-20
him
Zech. 11:12 Betrayed for thirty Matt. 26:15; 27:3-10; Mark
pieces of silver 14:10, 11
Zech. 13:7 Disciples scatter Matt. 26:31, 56; John 16:32
Ps. 2:1, 2 Roman powers and Matt. 27:1, 2; Mark 15:1, 15;
leaders of Israel Luke 23:10-12; Acts 4:25-28
act together against
anointed of Jehovah
Isa. 53:8 Tried and condemned Matt. 26:57-68; 27:1, 2, 11-26;
Ps. 27:12 Use of false Matt. 26:59-61; Mark 14:56-59
witnesses
Isa. 53:7 Silent before Matt. 27:12-14; Mark 14:61;
accusers Mr 15:4, 5; Luke 23:9
Isa. 50:6; Struck, spat on Matt. 26:67; 27:26, 30; John Mic. 5:1 19:3
Ps. 22:16 Impaled Matt. 27:35; Mark 15:24, 25;
(NW, 1957 Luke 23:33; John 19:18, 23;
ed., ftn. Joh 20:25, 27
Ps. 22:18 Lots cast for Matt. 27:35; John 19:23, 24
garments
Isa. 53:12 Numbered with Matt. 26:55, 56; 27:38;
sinners Luke 22:37
Ps. 22:7, 8 Reviled while on Matt. 27:39-43; Mark 15:29-32
stake
Ps. 69:21 Given vinegar and Matt. 27:34, 48; Mark gall 15:23, 36
Ps. 22:1 Forsaken to Matt. 27:46; Mark 15:34
enemies by God
Ps. 34:20; No bones broken John 19:33, 36
Isa. 53:5; Pierced Matt. 27:49; John 19:34, 37;
Isa. 53:5, Dies sacrificial Matt. 20:28; John 1:29;
Isa 53: 8, death to carry away Rom. 3:24; 4:25; 1 Cor. 15:3;
Isa 53: 11, sins and open way Heb. 9:12-15; 1 Pet. 2:24;
Isa 53: 12 to righteous 1Jo 2:2
standing with God
Isa. 53:9 Buried with the Matt. 27:57-60; John 19:38-42
rich
Jonah 1:17; In grave parts of Matt. 12:39, 40; 16:21; Jon 2:10 three days, then Mt 17:23; 27:64; 28:1-7; resurrected Acts 10:40; 1 Cor. 15:3-8
Ps. 2:7 Jehovah declares Matt. 3:16, 17; Mark 1:9-11;
him His Son by Luke 3:21, 22; Acts 13:33;
spirit begetting Rom. 1:4; Heb. 1:5; 5:5
and by resurrection
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MetalsAid to Bible Understanding
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METALS
Seventy-eight of the more than a hundred elements known to man are metals. Gold, silver, copper, iron, lead, and electrum have a recorded history thousands of years old. The first Biblical mention of metals is in Genesis 4:22. In physical properties metals are opaque, fusible, ductile, have a metallic luster and are usually good conductors of heat and electricity. Chemically and physically the metals have certain distinguishing characteristics. For specific information and the Scriptural occurrences, see the above-mentioned metals under their individual names; also the heading REFINE, REFINER.
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MetalworkerAid to Bible Understanding
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METALWORKER
One who casts, hammers, carves, engraves or otherwise works with metals. (Isa. 41:7) The first “forger of every sort of tool of copper and iron” in recorded history was Tubal-cain. (Gen. 4:22) Ancient metalworkers made tools, household items, weapons, armor, musical instruments, ornaments and figurines. Besides fashioning new items, they also did repair work. (2 Chron. 24:12) Many were specialists in working such metals as gold (Neh. 3:8, 31, 32), silver (Judg. 17:4; Acts 19:24) or copper. (2 Tim. 4:14) At times they formed a kind of association or guild. (Neh. 3:31; Acts 19:24-28) Their trade called for skill in artistic design.
The Israelites may have had knowledge of metalworking prior to their entry into Egypt, or possibly acquired it there. By the time of the Exodus they had ability to fashion a molten calf and a copper serpent. (Ex. 32:4; Num. 21:9) More impressive, however, was the production of various metal items for the tabernacle service. Bezalel and his assistants were aided by Jehovah’s spirit in their metalworking.—Ex. 31:2, 3; 35:30-35.
Later, when oppressed by the Philistines, the Israelites were not allowed to have their own metalworkers. This measure prevented them from making weapons. (1 Sam. 13:19-22) Doubtless for similar reasons Nebuchadnezzar took the metalworkers and other craftsmen captive the first time he assaulted Jerusalem.—2 Ki. 24:14, 16; Jer. 24:1; 29:1, 2.
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Metheg-ammahAid to Bible Understanding
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METHEG-AMMAH
(Methʹeg·amʹmah) [bridle of the mother city].
King David took Metheg-ammah from the Philistines. (2 Sam. 8:1) Since no site by that name is known, Metheg-ammah may well be a figurative term designating one of the principal Philistine cities. The parallel passage at 1 Chronicles 18:1 says “Gath and its dependent towns.” Therefore, at 2 Samuel 8:1, David’s taking Metheg-ammah (“the bridle of the mother city,” AS) may mean that David gained the “bridle” or jurisdiction over Gath, the “mother city,” and thereby also control of its daughter-like dependent towns. This thought is conveyed by An American Translation, which reads “the control of the metropolis” instead of “Metheg-ammah.”
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MethuselahAid to Bible Understanding
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METHUSELAH
(Me·thuʹse·lah) [perhaps, man of the dart].
Son of the faithful prophet Enoch; father of Lamech and grandfather of Noah. (Gen. 5:21-29; 1 Chron. 1:1-4; Jude 14, 15) A descendant of Adam through Seth, Methuselah was of the eighth human generation. (Luke 3:37, 38) He enjoyed a life-span of 969 years, the longest of Bible record, and one that has become proverbial for longevity. He died in 2370 B.C.E., the year in which the Flood began. But, the Scriptures say that Methuselah “died,” not that he perished in the Deluge as a result of divine execution.—Gen. 5:27; see LIFE-SPAN.
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MethushaelAid to Bible Understanding
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METHUSHAEL
(Me·thuʹsha·el) [man of God].
A descendant of Cain through Enoch. Methushael was the son of Mehujael and the father of Lamech (not to be confused with Noah’s father Lamech).—Gen. 4:17, 18.
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MeunimAid to Bible Understanding
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MEUNIM
(Me·uʹnim) [Heb., Meʽu·nimʹ].
On the basis of the name, the Meunim are considered to have been an Arabian people residing in and around Maʽan, a city about twenty miles (32 kilometers) SE of Petra.
Judean King Uzziah (829-777 B.C.E.), with Jehovah’s help, successfully warred against the Meunim. (2 Chron. 26:1, 7) Perhaps at that time some of the Meunim captives were constituted temple slaves and, therefore, their descendants are later listed among the Nethinim returning from Babylonian exile.—Ezra 2:1, 2, 43, 50; Neh. 7:52; compare Psalm 68:18.
During Hezekiah’s reign (745-716 B.C.E.) a band of Simeonites struck down the tent-dwelling Meunim in the vicinity of Gedor.—1 Chron. 4:24, 39-41; see AMMONIM.
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MezahabAid to Bible Understanding
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MEZAHAB
(Meʹza·hab) [waters of gold].
Parent of Matred and ancestor (or, perhaps, ancestress) of Mehetabel, the wife of Hadar (Hadad), the last named of the kings of Edom.—Gen. 36:31, 39; 1 Chron. 1:50.
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MezobaiteAid to Bible Understanding
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MEZOBAITE
(Me·zoʹba·ite).
A term alluding to the home of Jaasiel.—1 Chron. 11:47.
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MezuzahAid to Bible Understanding
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MEZUZAH
Mezuzah (me·zuʹzah) [doorpost].
Anglicized form of the Hebrew word used in the Bible generally to designate a doorjamb or doorpost. Mezu·zahʹ and the plural mezu·zohthʹ appear at Exodus 12:7, 22, 23, with reference to the sprinkling of the passover victim’s blood on doorposts, and at Exodus 21:6, regarding a slave who, desiring to remain in his master’s service, was brought up against the door or the “door-post” and had his master pierce his ear through with an awl. References are also made to doorposts of the temple constructed by Solomon (1 Ki. 6:31, 33; 7:5) and of the symbolic temple Ezekiel saw in vision.—Ezek. 41:21; 45:19; 46:2.
In modern times the Anglicized term “mezuzah” is used to denote a rectangular piece of parchment containing the Hebrew text of Deuteronomy 6:4-9 and Deuteronomy 11:13-21, generally written in twenty-two lines. The parchment is rolled up and
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