Meribah
VIEW:23 DATA:01-04-2020
dispute; quarrel
Hitchcock's Bible Names Dictionary
MERIBAH.See Massah and Meribah.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("chiding".) The designation which Moses gave the place at Rephidim where Israel, just before they reached Sinai in the second year after leaving Egypt, did chide with Moses, "give us water that we may drink," and tempted (from whence came the other name Massah) Jehovah, saying "is Jehovah among us or not?" (Exo_17:7; compare as to the sin, Mat_4:7.) The severity of Israel's trial, however, is to be remembered; our Lord's own only expression of bodily suffering on the cross was cf6 "I thirst." Thirty-eight years afterward at Kadesh, bordering on the promised laud, again, untaught by the severe discipline of the wilderness (Isa_9:13), Israel in want of water cried, "would God we had died when our brethren died before the Lord!"
God's glory appeared, and the Lord said to Moses and Aaron, "take the rod, and speak unto the rock before their eyes, and it shall give forth his water." But here Moses' old hastiness of spirit, which he had showed in the beginning of his career (Exodus 2), returned; "they provoked his spirit so that he spoke unadvisedly with his lips" (Psa_106:32-33): "ye rebels, must we (forgetting that the power was that of God alone) fetch you water out of this rock?" Then lifting up his hand he smote twice, whereas God had told him, "speak unto the rock." So Jehovah excluded Moses and Aaron from entering Canaan, for not "sanctifying" Him (Num_20:1-13). This repetition of the miracle disproves the notion from 1Co_10:4 that the stream literally "followed" them from Rephidim (Exodus 17) to Canaan; all that is meant is a supply of water from time to time was provided naturally or miraculously, so that they never perished from thirst (so Exo_15:24-25; Num_21:16).
Christ is the Rock (Joh_7:38); the water flowed, and the people drank, at Meribah Kadesh. Moses and Aaron typify ministers. The Rock Christ was smitten once for all, never to be so again (Heb_9:25-28; Heb_10:10; Heb_10:14). If Moses was so severely chastised for smiting again in violation of the type, what peril ministers run who pretend to offer Christ the Antitype in the Eucharist again! Psa_95:8, "provocation ... temptation," alludes to Meribah Massah. Also Num_27:14; Deu_32:51. The Hebrew for "rock" in Exodus 17 at Rephidim is tsur, but in Numbers 20 cela' at Kadesh, marking undesignedly the distinctness of the miracles.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mer'ibah. (strife, contention). In Exo_17:7, we read, "he called the name of the place, Massah and Meribah," where the people murmured, and the rock was smitten. [For the situation, see Rephidim.] The name is also given to Kadesh, Num_20:13; Num_20:24; Num_27:14; Deu_32:51, (Meribah-kadesh), because there also the people, when in want of water, strove with God.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
mer?i-ba, me-rē?ba. See MASSAH AND MERIBAH.
International Standard Bible Encyclopedia
PRINTER 1915.
Meribah, 1
Mer?ibah (quarrel, strife), one of the names given by Moses to the fountain in the desert of Sin, on the western gulf of the Red Sea, that issued from the rock which he smote by the divine command (Exo_17:1-16). He called the place, indeed, Massa (temptation) and Meribah, and the reason is assigned 'because of the chiding of the children of Israel, and because they did there tempt the Lord' [WANDERING].
Meribah, 2
Mer?ibah, another fountain produced in the same manner, and under similar circumstances, in the desert of Zin (Wady Arabah), near Kadesh; and to which the name was given with a similar reference to the previous misconduct of the Israelites (Num_20:13; Num_20:24; Deu_33:8). In the last text, which is the only one where the two places are mentioned together, the former is called Massah only, to prevent the confusion of the two Meribahs, 'Whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.' Indeed this latter Meribah is almost always indicated by the addition of 'waters,' i.e. 'waters of Meribah,' as if further to distinguish it from the other (Psa_81:7; Psa_106:32); and still more distinctly 'waters of Meribah in Kadesh' (Num_27:14; Deu_32:51; Eze_47:19). Only once is this place called simply Meribah (Psa_95:8).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Meribah
(Hebrews Meribah', מְרַיבָה, quarrel, or strife, as in Gen_13:8; Num_27:14), the designation of two places, each marked by a spring.
1. (Sept. λοιδόρησις; Vulg. joins with the preceding name in one, tentatio, Exo_17:7; but in Psa_81:8, λοιδορία, contradictio.) The latter of the two names given by Moses to the fountain in the desert of Sin, on the western gulf of the Red Sea, which issued from the rock which he smote by the divine command, the other equivalent name being MASSAH; and the reason is assigned, because of the chiding of the children of Israel, and because they did there tempt the Lord (Exo_17:1-7). This spot is only named once again by this title (Psa_82:8). The general locality is designated by the name REPHIDIM (Psa_82:1; Psa_82:8). SEE EXODE.
The monks of Sinai still pretend to show the identical rock from which Moses brought forth the water (Olin's Tavels, i,,416). Stephens describes it as an isolated stone, about twelve feet high, with several artificial gashes from which water trickles (Trav. 1:285). Burckhardt, also, who was one of the first travellers that critically examined the locality, thinks it bears indubitable marks of art, yet one of the later travellers, D. Roberts, holds that the orifice has been naturally formed by the oozing of water for a long period (Holy Land, Egypt, etc., vol. iii, pl. iii). The rock rests isolated where it has fallen from the face of the mountain. It is of red granite, fifteen feet long, and ten feet wide. Down the front of the block, in an oblique direction, runs a seam, twelve or fourteen inches wide, of apparently a softer material; the rock also has ten or twelve deep horizontal crevices, at nearly equal distances from each other. There are also other apertures upon its surface from which the water is said to have issued-in all about twenty in number, and lying nearly in a straight line around the three sides of the stone, and for the most part ten or twelve inches long, two or three inches broad, and from one to two inches deep; but a few are as deep as four inches. The rock is highly revered both by the Christians and Bedouins. It lies in the valley called Wady el-Lejah, in the very highest region of the Sinai group, running up narrow and choked with fallen rocks between the two peaks that claim to be the Mount of Moses, and contains the deserted convent of El-Abein (Kitto, Pict. Bible, ad loc.).
2. (Sept. ἀντιλογαί, in Num_20:13; Num_27:14; Deu_32:51; λοιδορία in Num_20:24; Vulg. contradictio; but in Psa_95:8, πειρασμός, tentatio, AuthVers. provocation; and in Eze_47:19, Μαριμώθ; 48:28, Βαριμώθ-in which last two passages, as well as in Psa_106:32, the AuthVers. has strife.) Another fountain produced in the same manner, and under similar circumstances, in the desert of Zin (Wady Arabah), near Kadesh; to which the name was given with a similar reference to the previous misconduct of the Israelites (Num_20:13; Num_20:24; Deu_33:8). In the last text, which is the only one where the two places are mentioned together, the former is called Massah only, to prevent the confusion of-the two Meribahs, Whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah. Indeed, this latter Meribah is almost always indicated by the addition of waters, as if further to distinguish it from the other (Num_20:13; Num_20:24; Deu_33:8; Psa_81:8; Psa_106:32; Eze_47:19; Eze_48:28), a title that is but once applied to the other Meribah (Psa_81:8); and the locality we are now considering is still more distinctly called waters of Meribah in Kadesh (Num_27:14), and even Meribah of Kadesh (AV. Meribah-Kadesh, Deu_32:51). Only once is this place called simply Meribah (Psa_95:8). It is strange that, with all this carefulness of distinction in Scripture, the two places should rarely have been properly discriminated. Indeed many commentators have regarded the one as a mere duplicate of the other, owing to a mixture of earlier and later legend. The above monkish tradition has contributed to confound the two localities. But, besides the differences already noted, there was this very important one, that in smiting the rock at the second place Moses himself exhibited impatience with the multitude (Num_20:10-12); whereas he showed no signs of passion on the former occasion. SEE MOSES. The distance of place from the former Meribah, the distance of time, and the difference of the people in a new generation, are circumstances which, when the positive conditions of the two wells were so equal, explain why Moses might give the same name to two places. SEE KADESH.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
MERIBAH.See Massah and Meribah.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("chiding".) The designation which Moses gave the place at Rephidim where Israel, just before they reached Sinai in the second year after leaving Egypt, did chide with Moses, "give us water that we may drink," and tempted (from whence came the other name Massah) Jehovah, saying "is Jehovah among us or not?" (Exo_17:7; compare as to the sin, Mat_4:7.) The severity of Israel's trial, however, is to be remembered; our Lord's own only expression of bodily suffering on the cross was cf6 "I thirst." Thirty-eight years afterward at Kadesh, bordering on the promised laud, again, untaught by the severe discipline of the wilderness (Isa_9:13), Israel in want of water cried, "would God we had died when our brethren died before the Lord!"
God's glory appeared, and the Lord said to Moses and Aaron, "take the rod, and speak unto the rock before their eyes, and it shall give forth his water." But here Moses' old hastiness of spirit, which he had showed in the beginning of his career (Exodus 2), returned; "they provoked his spirit so that he spoke unadvisedly with his lips" (Psa_106:32-33): "ye rebels, must we (forgetting that the power was that of God alone) fetch you water out of this rock?" Then lifting up his hand he smote twice, whereas God had told him, "speak unto the rock." So Jehovah excluded Moses and Aaron from entering Canaan, for not "sanctifying" Him (Num_20:1-13). This repetition of the miracle disproves the notion from 1Co_10:4 that the stream literally "followed" them from Rephidim (Exodus 17) to Canaan; all that is meant is a supply of water from time to time was provided naturally or miraculously, so that they never perished from thirst (so Exo_15:24-25; Num_21:16).
Christ is the Rock (Joh_7:38); the water flowed, and the people drank, at Meribah Kadesh. Moses and Aaron typify ministers. The Rock Christ was smitten once for all, never to be so again (Heb_9:25-28; Heb_10:10; Heb_10:14). If Moses was so severely chastised for smiting again in violation of the type, what peril ministers run who pretend to offer Christ the Antitype in the Eucharist again! Psa_95:8, "provocation ... temptation," alludes to Meribah Massah. Also Num_27:14; Deu_32:51. The Hebrew for "rock" in Exodus 17 at Rephidim is tsur, but in Numbers 20 cela' at Kadesh, marking undesignedly the distinctness of the miracles.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mer'ibah. (strife, contention). In Exo_17:7, we read, "he called the name of the place, Massah and Meribah," where the people murmured, and the rock was smitten. [For the situation, see Rephidim.] The name is also given to Kadesh, Num_20:13; Num_20:24; Num_27:14; Deu_32:51, (Meribah-kadesh), because there also the people, when in want of water, strove with God.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
mer?i-ba, me-rē?ba. See MASSAH AND MERIBAH.
International Standard Bible Encyclopedia
PRINTER 1915.
Meribah, 1
Mer?ibah (quarrel, strife), one of the names given by Moses to the fountain in the desert of Sin, on the western gulf of the Red Sea, that issued from the rock which he smote by the divine command (Exo_17:1-16). He called the place, indeed, Massa (temptation) and Meribah, and the reason is assigned 'because of the chiding of the children of Israel, and because they did there tempt the Lord' [WANDERING].
Meribah, 2
Mer?ibah, another fountain produced in the same manner, and under similar circumstances, in the desert of Zin (Wady Arabah), near Kadesh; and to which the name was given with a similar reference to the previous misconduct of the Israelites (Num_20:13; Num_20:24; Deu_33:8). In the last text, which is the only one where the two places are mentioned together, the former is called Massah only, to prevent the confusion of the two Meribahs, 'Whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.' Indeed this latter Meribah is almost always indicated by the addition of 'waters,' i.e. 'waters of Meribah,' as if further to distinguish it from the other (Psa_81:7; Psa_106:32); and still more distinctly 'waters of Meribah in Kadesh' (Num_27:14; Deu_32:51; Eze_47:19). Only once is this place called simply Meribah (Psa_95:8).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Meribah
(Hebrews Meribah', מְרַיבָה, quarrel, or strife, as in Gen_13:8; Num_27:14), the designation of two places, each marked by a spring.
1. (Sept. λοιδόρησις; Vulg. joins with the preceding name in one, tentatio, Exo_17:7; but in Psa_81:8, λοιδορία, contradictio.) The latter of the two names given by Moses to the fountain in the desert of Sin, on the western gulf of the Red Sea, which issued from the rock which he smote by the divine command, the other equivalent name being MASSAH; and the reason is assigned, because of the chiding of the children of Israel, and because they did there tempt the Lord (Exo_17:1-7). This spot is only named once again by this title (Psa_82:8). The general locality is designated by the name REPHIDIM (Psa_82:1; Psa_82:8). SEE EXODE.
The monks of Sinai still pretend to show the identical rock from which Moses brought forth the water (Olin's Tavels, i,,416). Stephens describes it as an isolated stone, about twelve feet high, with several artificial gashes from which water trickles (Trav. 1:285). Burckhardt, also, who was one of the first travellers that critically examined the locality, thinks it bears indubitable marks of art, yet one of the later travellers, D. Roberts, holds that the orifice has been naturally formed by the oozing of water for a long period (Holy Land, Egypt, etc., vol. iii, pl. iii). The rock rests isolated where it has fallen from the face of the mountain. It is of red granite, fifteen feet long, and ten feet wide. Down the front of the block, in an oblique direction, runs a seam, twelve or fourteen inches wide, of apparently a softer material; the rock also has ten or twelve deep horizontal crevices, at nearly equal distances from each other. There are also other apertures upon its surface from which the water is said to have issued-in all about twenty in number, and lying nearly in a straight line around the three sides of the stone, and for the most part ten or twelve inches long, two or three inches broad, and from one to two inches deep; but a few are as deep as four inches. The rock is highly revered both by the Christians and Bedouins. It lies in the valley called Wady el-Lejah, in the very highest region of the Sinai group, running up narrow and choked with fallen rocks between the two peaks that claim to be the Mount of Moses, and contains the deserted convent of El-Abein (Kitto, Pict. Bible, ad loc.).
2. (Sept. ἀντιλογαί, in Num_20:13; Num_27:14; Deu_32:51; λοιδορία in Num_20:24; Vulg. contradictio; but in Psa_95:8, πειρασμός, tentatio, AuthVers. provocation; and in Eze_47:19, Μαριμώθ; 48:28, Βαριμώθ-in which last two passages, as well as in Psa_106:32, the AuthVers. has strife.) Another fountain produced in the same manner, and under similar circumstances, in the desert of Zin (Wady Arabah), near Kadesh; to which the name was given with a similar reference to the previous misconduct of the Israelites (Num_20:13; Num_20:24; Deu_33:8). In the last text, which is the only one where the two places are mentioned together, the former is called Massah only, to prevent the confusion of-the two Meribahs, Whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah. Indeed, this latter Meribah is almost always indicated by the addition of waters, as if further to distinguish it from the other (Num_20:13; Num_20:24; Deu_33:8; Psa_81:8; Psa_106:32; Eze_47:19; Eze_48:28), a title that is but once applied to the other Meribah (Psa_81:8); and the locality we are now considering is still more distinctly called waters of Meribah in Kadesh (Num_27:14), and even Meribah of Kadesh (AV. Meribah-Kadesh, Deu_32:51). Only once is this place called simply Meribah (Psa_95:8). It is strange that, with all this carefulness of distinction in Scripture, the two places should rarely have been properly discriminated. Indeed many commentators have regarded the one as a mere duplicate of the other, owing to a mixture of earlier and later legend. The above monkish tradition has contributed to confound the two localities. But, besides the differences already noted, there was this very important one, that in smiting the rock at the second place Moses himself exhibited impatience with the multitude (Num_20:10-12); whereas he showed no signs of passion on the former occasion. SEE MOSES. The distance of place from the former Meribah, the distance of time, and the difference of the people in a new generation, are circumstances which, when the positive conditions of the two wells were so equal, explain why Moses might give the same name to two places. SEE KADESH.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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