Rod
VIEW:35 DATA:01-04-2020
God of fertility Slavic
Gods and Goddess Reference
ROD.The rods, sticks, staves, and clubs carried or otherwise used by the Hebrews were probably as varied in size and shape as those in use among the inhabitants of Palestine at the present day, of which a minute description, with illustrations, is given by Baldensperger in PEFSt [Note: Quarterly Statement of the same.] , 1905, 35 ff. No hard-and-fast distinction can be made out between the matteh, the shçbet, and the maqqçlall three rendered in EV [Note: English Version.] by rod or staff. The context must generally decide which of the two is the better rendering. For example, the twigs which Jacob peeled in the device recorded in Gen_30:37 ff. are true rods; but in Gen_32:10 the same word (maqqçl) is properly rendered staff. On the other hand, Moses rod (so EV [Note: English Version.] ) is rather his shepherds staff (Exo_4:2 etc.).
For the rod as an instrument of punishment, shçbet is more frequently employed than matteh, as Pro_10:13; Pro_13:24; Pro_26:3, although both are not seldom employed in parallel lines (Isa_10:24; Isa_30:31 f. etc.). The former also denotes the shepherds club (described and figured in Hastings DB [Note: Dictionary of the Bible.] iv. 291a, PEFSt [Note: Quarterly Statement of the same.] , 1905, 36), as in Psa_23:4, Lev_27:32 etc. (EV [Note: English Version.] rod). See also Sceptre.
A. R. S. Kennedy.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Emblem of authority. Exo_4:2, etc., Moses'; Numbers 17, Aaron's; Psa_2:9, Christ's. He will either rule with the pastoral rod, or break with the rod (scepter) of iron (Rev_2:27; Rev_19:15; Mic_6:9; Mic_7:14; Psa_110:2; Isa_9:4; Isa_11:4).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
This word is used sometimes for the branches of a tree: And Jacob took him rods of green poplar, and of the hazel and chesnut tree,
Gen_30:37; sometimes for a staff or wand: And thou shalt take this rod in thine hand, wherewith thou shalt do signs, And Moses took the rod of God in his hand, Exo_4:17; Exo_4:20; or for a shepherd's crook: And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod; the tenth shall be holy unto the Lord, Lev_27:32; or for a rod, properly so called, which God makes use of to correct men: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men, 2Sa_7:14. Let him take his rod away from me, Job_9:34. The empire of the Messiah is sometimes represented by a rod of iron, to show its power and its might, Psa_2:9; Rev_2:27; Rev_12:5; Rev_19:15. Rod is sometimes put to signify a tribe or a people; Remember thy congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed,
Psa_74:2. Israel is the rod of his inheritance, Jer_10:16. The rod of Aaron is the staff commonly used by the high priest. This is the rod that budded and blossomed like an almond tree, Numbers 17. See AARON.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
(מקּל, maḳḳēl, מטּה, maṭṭeh, שׁבט, shēbheṭ; ῥάβδος, rhábdos): Little distinction can be drawn between the Hebrew words used for ?rod? and ?staff.? Maḳḳēl is the word used in Gen_30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer_1:11 of the ?rod of an almond-tree.? Maṭṭēh is used of a rod in the hand, as the ?rods? of Moses and of Aaron (Exo_4:2 ff; Exo_7:9 ff, etc.). Shēbheṭ is used, but sometimes also maṭṭeh, of the rod used for correction (Exo_21:20; 2Sa_7:14; Pro_10:13; Pro_13:24; Isa_10:5, etc.). In Psa_23:4 (?Thy rod and thy staff, they comfort me?), however, shēbheṭ is the shepherd's rod, figurative of divine guidance and care. In Eze_21:10, Eze_21:13, the word stands for the royal scepter. In the New Testament ?rod? is used of a rod of correction (1Co_4:21), Aaron's rod (Heb_9:4), a ruler's rod ?of iron? (severity, as in Rev_2:27; Rev_12:5; Rev_19:15), a measuring rod (Rev_11:1). See also ARMOR; ARMS.
International Standard Bible Encyclopedia
PRINTER 1915.
Exo_4:4 (c) Probably this is an emblem of that which becomes useful to GOD when it is in the hand of GOD's servant, although it might have been injurious before being turned over to the Lord. The Lord has a way of turning liabilities into assets.
Num_17:2 (a) This is an emblem of authority from GOD. It was a sign and proof to all Israel that Aaron was his chosen high priest to lead the people in their worship, and was His chosen mediator between Himself and the people of Israel. When it budded in the tabernacle, and the others did not, He was showing Israel that He rejected the claims of Korah, Dothan and Abiram, and all others who assumed the place of leadership. He was also revealing the fact that He could take any old dead "stick," bring it into His presence, and change that person into a beautiful and fruitful Christian.
Psa_2:9 (a) This is a type that reveals GOD's resistless power. It is unbending, it is irresistible, and will crush all the enemies of our Lord CHRIST. (See also Psa_110:2).
Psa_23:4 (b) This is probably a symbol of the powerful punishment which our Lord will exercise against the enemies of His children. The rod was for the wild animals, while the staff was for the sheep.
Psa_125:3 (b) This type represents the evil powers of wicked men, and we are assured by the Lord that they shall not be able to conquer nor overcome GOD's people.
Pro_14:3 (a) It seems as though pride acts as an injurious influence both for the owner and for those who are hurt by it. It is not a blessing.
Jer_1:11 (a) We may understand from this type that it represents a condition that had not yet developed. It refers to GOD's wrath which would come into full force as the slip of the tree would yet bear fruit.
Jer_10:16 (a) By means of Israel the Lord would get praise, honor and worship through their ministrations and activities. By means of them He would whip many other nations. At times they were quite unfruitful, and not beautiful. Afterward they would be both fruitful and delightful.
Jer_48:17 (a) At one time Moab was a very strong and vigorous nation. However, they opposed GOD, and GOD's people Israel, so that the prophecy is that they were to be destroyed.
Lam_3:1 (a) Sometimes this is called "a rod iron." Jeremiah had seen GOD punish Israel terribly, and because of his love for Israel he suffered with them.
Eze_7:10 (a) This probably describes the great wickedness of Israel in their pride and self- sufficiency, thinking they could live without GOD, and could prosper under idolatrous rule. Certain it is that GOD's wrath had been dormant, but is blossoming out against Israel. In verse 11, the enemy is no longer dormant. He, too, has become active.
Eze_19:14 (a) In this lamentation we are told that there is no leader among the people of GOD who is worthy to rule. All the leaders have been defeated and have gone astray, and bring forth no fruit under GOD.
Eze_20:37 (a) As sheep enter the sheepfold through the gate, and are counted under the rod as they enter, so GOD will look after each one of His people, and none of those who are His own sheep will ever be overlooked.
Eze_21:10 (c) It may be that the meaning of it is that GOD's wrath will not be hindered by the power of the rulers of Israel. The nation of Israel is called "His son." (See Isa_45:11).
Mic_6:9 (b) Here we see a type of the whipping, the punishment and the chastisement which may come upon the child of GOD. He should pay attention to it, and learn lessons from it. It is probably another way of expressing the truth in Heb_12:11.
Mic_7:14 (b) Probably this refers to the power of GOD to bring rich blessings, both material and spiritual, to His people.
1Co_4:21 (a) This type is used to express the scolding that Paul could give these sinning saints, and the reproof he could exercise against them. He did not wish to do so.
Rev_2:27 (a) We are being told that the conquering CHRIST will rule every enemy with hard and harsh punishment, which is unmingled with mercy. (See also Rev_19:15).
Wilson's Dictionary of Bible Types
press 1957.
Rod
stands in the A.V. as the representative of several different Hebrew words, and consequently has various significations in the Scriptures (חֹטֶר, choter, a shoot, Pro_14:3; Isa_11:1; מִקֵּל, makkel, a twig, Gen_30:37-39; Gen_30:41; Gen_32:10; Exo_12:11; Num_22:27; 1Sa_17:40; 1Sa_17:43; Jer_1:11; Jer_48:17; Eze_39:9; Hos_4:12; Zec_11:7; Zec_11:10; Zec_11:14; elsewhere מִטֶּה, matteh, a stick, especially for walking or smiting, or שֶׁבֶט, shebet, the baton of office; ῥαβδός). It signifies a wand or walking staff: as Moses' rod (Exo_4:2; Exo_4:4), Aaron's rod (7:9), Jonathan's rod (1Sa_14:27). The rods of Moses and Aaron were the visible means chosen by the Almighty for the instrument of his wonders in Egypt, at the Red Sea, and in the wilderness. The rod of Moses is sometimes called the rod of God (Exo_4:20; Exo_7:9; Exo_7:12; Exo_7:19-20; Exo_8:5; Exo_8:17; Exo_9:23; Exo_10:13). Aaron's rods, which miraculously blossomed and brought forth almonds, was laid up as a memorial in the holy place (Num_17:8; Num_17:10; Heb_9:4). As the wonders wrought by the instrumentality of Moses' and Aaron's rods attracted the attention of neighboring nations, it is not extraordinary if, in course of time, these personages were interwoven with mythology (see Willemer, De Baculo Mosis [Viteb. 1680]). It has been plausibly conjectured that Aaron's rod, which in its serpent state devoured the serpent rods of the Egyptian magicians, was the prototype of the caduceus, or wonder working rod of Mercury, which was figured as entwined with two serpents. Aaron's rod was caused to blossom miraculously and bring forth almonds (Num_17:8) to show God's election for the priesthood. Parkhurst thinks that the rods of the chiefs among the Israelites were of the almond tree, to denote vigilance, that being an early tree, flowering before all others. The shepherd's staff is called a rod; and the tithe of the herd, or of the flock, was to be taken from whatsoever passed under the rod, i.e. from whatsoever required the shepherd's care (27:32; Jer_33:13; Eze_20:37; Mic_7:14). The term rod also means a shoot or branch of a tree, and in this sense is applied figuratively to Christ as a descendant of Jesse (Isa_11:1). Rod is used to designate the tribes of Israel as springing from one root (Psa_74:2; Jer_10:16). It is used as the symbol of power and authority (Psa_2:9; Psa_120:2; Psa_125:3; Jer_48:17; Eze_19:11; Rev_2:27); of that which supports and strengthens, a stay or staff (Psa_23:4; Isa_3:1; Eze_29:6); and of the afflictions with which God disciplines his people (Job_9:34; Heb_12:6-7). (See Cooper, Hist. of the Rod in all Countries and Ages [2d ed. Lond. 1877].) SEE SCEPTRE; SEE STAFF.
A peculiar use of rods is afforded in the instance of those of poplar and hazel (more properly the wild almond) which Jacob partially peeled, and set in the water where Laban's cattle drank, and by looking at which they brought forth speckled and ring-streaked young. Commentators are not agreed as to the effect thus produced: whether it was natural or miraculous; whether the sight of the rods had naturally such an effect on the animals' perceptions as to influence the markings of their offspring, in the manner that children often receive marks before birth, from some object that has impressed itself on the mother's mind, or whether it was a special operation of God in Jacob's favor, which, in fact, seems clearly intimated in Gen_31:10; Gen_31:12. where Jacob declares himself to have been guided on this subject by God in a dream. The Latin fathers considered the case as natural, the Greek as miraculous, which is also the prevailing opinion of modern commentators, who consider it very doubtful whether the same cause (the use of variegated rods) would now certainly produce the same effects. SEE POPLAR.
Rhabdomancy, or divining by rods, became a common superstition or idolatrous custom among the Jews, arising, doubtlessly, from the ideas of supernatural agency attached to the rods of Moses and Aaron. It is alluded to in Hos_4:12 My people ask counsel at their stocks, and their staff declareth unto them. It was performed, first, by inscribing certain characters on small rods, and then drawing them, like lots, out of a vessel; secondly, by measuring the rod in spans, and saying, alternately, words expressing a negative and an affirmative, and then determining, according to the last span, whether negative or affirmative, to do the intended action or not; thirdly, by erecting two sticks, repeating a charm, and then determining by certain rules, according as the sticks fell backward or forward, to the right or to the left. SEE DIVINATION.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Gods and Goddess Reference
ROD.The rods, sticks, staves, and clubs carried or otherwise used by the Hebrews were probably as varied in size and shape as those in use among the inhabitants of Palestine at the present day, of which a minute description, with illustrations, is given by Baldensperger in PEFSt [Note: Quarterly Statement of the same.] , 1905, 35 ff. No hard-and-fast distinction can be made out between the matteh, the shçbet, and the maqqçlall three rendered in EV [Note: English Version.] by rod or staff. The context must generally decide which of the two is the better rendering. For example, the twigs which Jacob peeled in the device recorded in Gen_30:37 ff. are true rods; but in Gen_32:10 the same word (maqqçl) is properly rendered staff. On the other hand, Moses rod (so EV [Note: English Version.] ) is rather his shepherds staff (Exo_4:2 etc.).
For the rod as an instrument of punishment, shçbet is more frequently employed than matteh, as Pro_10:13; Pro_13:24; Pro_26:3, although both are not seldom employed in parallel lines (Isa_10:24; Isa_30:31 f. etc.). The former also denotes the shepherds club (described and figured in Hastings DB [Note: Dictionary of the Bible.] iv. 291a, PEFSt [Note: Quarterly Statement of the same.] , 1905, 36), as in Psa_23:4, Lev_27:32 etc. (EV [Note: English Version.] rod). See also Sceptre.
A. R. S. Kennedy.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Emblem of authority. Exo_4:2, etc., Moses'; Numbers 17, Aaron's; Psa_2:9, Christ's. He will either rule with the pastoral rod, or break with the rod (scepter) of iron (Rev_2:27; Rev_19:15; Mic_6:9; Mic_7:14; Psa_110:2; Isa_9:4; Isa_11:4).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
This word is used sometimes for the branches of a tree: And Jacob took him rods of green poplar, and of the hazel and chesnut tree,
Gen_30:37; sometimes for a staff or wand: And thou shalt take this rod in thine hand, wherewith thou shalt do signs, And Moses took the rod of God in his hand, Exo_4:17; Exo_4:20; or for a shepherd's crook: And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod; the tenth shall be holy unto the Lord, Lev_27:32; or for a rod, properly so called, which God makes use of to correct men: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men, 2Sa_7:14. Let him take his rod away from me, Job_9:34. The empire of the Messiah is sometimes represented by a rod of iron, to show its power and its might, Psa_2:9; Rev_2:27; Rev_12:5; Rev_19:15. Rod is sometimes put to signify a tribe or a people; Remember thy congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed,
Psa_74:2. Israel is the rod of his inheritance, Jer_10:16. The rod of Aaron is the staff commonly used by the high priest. This is the rod that budded and blossomed like an almond tree, Numbers 17. See AARON.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
(מקּל, maḳḳēl, מטּה, maṭṭeh, שׁבט, shēbheṭ; ῥάβδος, rhábdos): Little distinction can be drawn between the Hebrew words used for ?rod? and ?staff.? Maḳḳēl is the word used in Gen_30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer_1:11 of the ?rod of an almond-tree.? Maṭṭēh is used of a rod in the hand, as the ?rods? of Moses and of Aaron (Exo_4:2 ff; Exo_7:9 ff, etc.). Shēbheṭ is used, but sometimes also maṭṭeh, of the rod used for correction (Exo_21:20; 2Sa_7:14; Pro_10:13; Pro_13:24; Isa_10:5, etc.). In Psa_23:4 (?Thy rod and thy staff, they comfort me?), however, shēbheṭ is the shepherd's rod, figurative of divine guidance and care. In Eze_21:10, Eze_21:13, the word stands for the royal scepter. In the New Testament ?rod? is used of a rod of correction (1Co_4:21), Aaron's rod (Heb_9:4), a ruler's rod ?of iron? (severity, as in Rev_2:27; Rev_12:5; Rev_19:15), a measuring rod (Rev_11:1). See also ARMOR; ARMS.
International Standard Bible Encyclopedia
PRINTER 1915.
Exo_4:4 (c) Probably this is an emblem of that which becomes useful to GOD when it is in the hand of GOD's servant, although it might have been injurious before being turned over to the Lord. The Lord has a way of turning liabilities into assets.
Num_17:2 (a) This is an emblem of authority from GOD. It was a sign and proof to all Israel that Aaron was his chosen high priest to lead the people in their worship, and was His chosen mediator between Himself and the people of Israel. When it budded in the tabernacle, and the others did not, He was showing Israel that He rejected the claims of Korah, Dothan and Abiram, and all others who assumed the place of leadership. He was also revealing the fact that He could take any old dead "stick," bring it into His presence, and change that person into a beautiful and fruitful Christian.
Psa_2:9 (a) This is a type that reveals GOD's resistless power. It is unbending, it is irresistible, and will crush all the enemies of our Lord CHRIST. (See also Psa_110:2).
Psa_23:4 (b) This is probably a symbol of the powerful punishment which our Lord will exercise against the enemies of His children. The rod was for the wild animals, while the staff was for the sheep.
Psa_125:3 (b) This type represents the evil powers of wicked men, and we are assured by the Lord that they shall not be able to conquer nor overcome GOD's people.
Pro_14:3 (a) It seems as though pride acts as an injurious influence both for the owner and for those who are hurt by it. It is not a blessing.
Jer_1:11 (a) We may understand from this type that it represents a condition that had not yet developed. It refers to GOD's wrath which would come into full force as the slip of the tree would yet bear fruit.
Jer_10:16 (a) By means of Israel the Lord would get praise, honor and worship through their ministrations and activities. By means of them He would whip many other nations. At times they were quite unfruitful, and not beautiful. Afterward they would be both fruitful and delightful.
Jer_48:17 (a) At one time Moab was a very strong and vigorous nation. However, they opposed GOD, and GOD's people Israel, so that the prophecy is that they were to be destroyed.
Lam_3:1 (a) Sometimes this is called "a rod iron." Jeremiah had seen GOD punish Israel terribly, and because of his love for Israel he suffered with them.
Eze_7:10 (a) This probably describes the great wickedness of Israel in their pride and self- sufficiency, thinking they could live without GOD, and could prosper under idolatrous rule. Certain it is that GOD's wrath had been dormant, but is blossoming out against Israel. In verse 11, the enemy is no longer dormant. He, too, has become active.
Eze_19:14 (a) In this lamentation we are told that there is no leader among the people of GOD who is worthy to rule. All the leaders have been defeated and have gone astray, and bring forth no fruit under GOD.
Eze_20:37 (a) As sheep enter the sheepfold through the gate, and are counted under the rod as they enter, so GOD will look after each one of His people, and none of those who are His own sheep will ever be overlooked.
Eze_21:10 (c) It may be that the meaning of it is that GOD's wrath will not be hindered by the power of the rulers of Israel. The nation of Israel is called "His son." (See Isa_45:11).
Mic_6:9 (b) Here we see a type of the whipping, the punishment and the chastisement which may come upon the child of GOD. He should pay attention to it, and learn lessons from it. It is probably another way of expressing the truth in Heb_12:11.
Mic_7:14 (b) Probably this refers to the power of GOD to bring rich blessings, both material and spiritual, to His people.
1Co_4:21 (a) This type is used to express the scolding that Paul could give these sinning saints, and the reproof he could exercise against them. He did not wish to do so.
Rev_2:27 (a) We are being told that the conquering CHRIST will rule every enemy with hard and harsh punishment, which is unmingled with mercy. (See also Rev_19:15).
Wilson's Dictionary of Bible Types
press 1957.
Rod
stands in the A.V. as the representative of several different Hebrew words, and consequently has various significations in the Scriptures (חֹטֶר, choter, a shoot, Pro_14:3; Isa_11:1; מִקֵּל, makkel, a twig, Gen_30:37-39; Gen_30:41; Gen_32:10; Exo_12:11; Num_22:27; 1Sa_17:40; 1Sa_17:43; Jer_1:11; Jer_48:17; Eze_39:9; Hos_4:12; Zec_11:7; Zec_11:10; Zec_11:14; elsewhere מִטֶּה, matteh, a stick, especially for walking or smiting, or שֶׁבֶט, shebet, the baton of office; ῥαβδός). It signifies a wand or walking staff: as Moses' rod (Exo_4:2; Exo_4:4), Aaron's rod (7:9), Jonathan's rod (1Sa_14:27). The rods of Moses and Aaron were the visible means chosen by the Almighty for the instrument of his wonders in Egypt, at the Red Sea, and in the wilderness. The rod of Moses is sometimes called the rod of God (Exo_4:20; Exo_7:9; Exo_7:12; Exo_7:19-20; Exo_8:5; Exo_8:17; Exo_9:23; Exo_10:13). Aaron's rods, which miraculously blossomed and brought forth almonds, was laid up as a memorial in the holy place (Num_17:8; Num_17:10; Heb_9:4). As the wonders wrought by the instrumentality of Moses' and Aaron's rods attracted the attention of neighboring nations, it is not extraordinary if, in course of time, these personages were interwoven with mythology (see Willemer, De Baculo Mosis [Viteb. 1680]). It has been plausibly conjectured that Aaron's rod, which in its serpent state devoured the serpent rods of the Egyptian magicians, was the prototype of the caduceus, or wonder working rod of Mercury, which was figured as entwined with two serpents. Aaron's rod was caused to blossom miraculously and bring forth almonds (Num_17:8) to show God's election for the priesthood. Parkhurst thinks that the rods of the chiefs among the Israelites were of the almond tree, to denote vigilance, that being an early tree, flowering before all others. The shepherd's staff is called a rod; and the tithe of the herd, or of the flock, was to be taken from whatsoever passed under the rod, i.e. from whatsoever required the shepherd's care (27:32; Jer_33:13; Eze_20:37; Mic_7:14). The term rod also means a shoot or branch of a tree, and in this sense is applied figuratively to Christ as a descendant of Jesse (Isa_11:1). Rod is used to designate the tribes of Israel as springing from one root (Psa_74:2; Jer_10:16). It is used as the symbol of power and authority (Psa_2:9; Psa_120:2; Psa_125:3; Jer_48:17; Eze_19:11; Rev_2:27); of that which supports and strengthens, a stay or staff (Psa_23:4; Isa_3:1; Eze_29:6); and of the afflictions with which God disciplines his people (Job_9:34; Heb_12:6-7). (See Cooper, Hist. of the Rod in all Countries and Ages [2d ed. Lond. 1877].) SEE SCEPTRE; SEE STAFF.
A peculiar use of rods is afforded in the instance of those of poplar and hazel (more properly the wild almond) which Jacob partially peeled, and set in the water where Laban's cattle drank, and by looking at which they brought forth speckled and ring-streaked young. Commentators are not agreed as to the effect thus produced: whether it was natural or miraculous; whether the sight of the rods had naturally such an effect on the animals' perceptions as to influence the markings of their offspring, in the manner that children often receive marks before birth, from some object that has impressed itself on the mother's mind, or whether it was a special operation of God in Jacob's favor, which, in fact, seems clearly intimated in Gen_31:10; Gen_31:12. where Jacob declares himself to have been guided on this subject by God in a dream. The Latin fathers considered the case as natural, the Greek as miraculous, which is also the prevailing opinion of modern commentators, who consider it very doubtful whether the same cause (the use of variegated rods) would now certainly produce the same effects. SEE POPLAR.
Rhabdomancy, or divining by rods, became a common superstition or idolatrous custom among the Jews, arising, doubtlessly, from the ideas of supernatural agency attached to the rods of Moses and Aaron. It is alluded to in Hos_4:12 My people ask counsel at their stocks, and their staff declareth unto them. It was performed, first, by inscribing certain characters on small rods, and then drawing them, like lots, out of a vessel; secondly, by measuring the rod in spans, and saying, alternately, words expressing a negative and an affirmative, and then determining, according to the last span, whether negative or affirmative, to do the intended action or not; thirdly, by erecting two sticks, repeating a charm, and then determining by certain rules, according as the sticks fell backward or forward, to the right or to the left. SEE DIVINATION.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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