Basic HTML Version
This noun refers to the act of “measurement”: “You shall do no wrong in judgment, in
measures of length or weight or quantity” (Lev. 19:35,
RSV
). In Ezek. 41:17 this word is
used of length “measurement,” and in Job 28:25 of liquid “measurement.”
Second,
means the thing measured, or the “size.” Exod. 26:2 (the first
occurrence) specifies: “… Every one of the curtains shall have one measure [the same
size].” The word can also refer to the duration of one’s life: “Lord, make me to know
[realize] mine end, and the measure of my days [how short my life really is] …” (Ps.
39:4). A “man of measure” is one of great “stature or size”: “And he [Benaiah] slew an
Egyptian, a man of great stature, five cubits [about 7 1/2 feet] high …” (1 Chron. 11:23).
Third,
sometimes represents a “measured portion” of a thing: “Malchijah the
son of Harim, and Hashub the son of Pahath-moab, repaired the other piece, and the
tower of the furnaces” (Neh. 3:11). In Ezek. 45:3 the word appears to represent a
“measured area.”
TO MEDITATE
(
,
, 1897), “to meditate, moan, growl, utter, speak.” This word is common
to both ancient and modern Hebrew. Found only 25 times in the Hebrew Old Testament,
it seems to be an onomatopoetic term, reflecting the sighing and low sounds one may
make while musing, at least as the ancients practiced it. This meaning is seen in its first
occurrence in the text: “This book of the law shall not depart out of thy mouth; but thou
shalt meditate therein day and night …” (Josh. 1:8). Perhaps the most famous reference
“to meditating” on the law day and night is Ps. 1:2.
B
also expresses the “growl” of lions (Isa. 31:4) and the “mourning” of doves
(Isa. 38:14). When the word is used in the sense of “to mourn,” it apparently emphasizes
the sorrowful sounds of mourning, as seen in this parallelism: “Therefore will I howl for
Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kir-heres”
(Jer. 48:31). The idea that mental exercise, planning, often is accompanied by low talking
seems to be reflected by Prov. 24:1-2: “Be not thou envious against evil men, … for their
heart studieth destruction, and their lips talk of mischief.”
MESSIAH
A. Nouns.
(
, 4899), “anointed one; Messiah.” Of the 39 occurrences of
, none occurs in the wisdom literature. They are scattered throughout the rest of
biblical literary types and periods.
First,
refers to one who is anointed with oil, symbolizing the reception of
the Holy Spirit, enabling him to do an assigned task. Kings (1 Sam. 24:6), high priests,
and some prophets (1 Kings 19:16) were so anointed: “If the priest that is anointed do sin
according to the sin of the people …” (Lev. 4:3—the first biblical appearance). In the
case of Cyrus, he was anointed with God’s Spirit only and commissioned an “anointed
deliverer” of Israel (Isa. 45:1). The patriarchs, too, are called “anointed ones”: “Touch
not mine anointed, and do my prophets no harm” (Ps. 105:15).
Second, the word is sometimes transliterated “Messiah.” After the promise to David
(2 Sam. 7:13)
refers immediately to the Davidic dynasty, but ultimately it
points to the “Mes-siah,” Jesus the Christ: “The kings of the earth [take their stand], and