Mephibosheth
out of my mouth proceeds reproach
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Dictionary
Bay
Denotes the estuary of the Dead Sea at the mouth of the Jordan (Josh. 15:5; 18:19), also the southern extremity of the same sea (15:2). The same Hebrew word is rendered "tongue" in Isa. 11:15, where it is used with reference to the forked mouths of the Nile. Bay in Zech. 6:3, 7 denotes the colour of horses, but the original Hebrew means strong, and is here used rather to describe the horses as fleet or spirited.
Dictionary
Blot
A stain or reproach (Job 31:7; Prov. 9:7). To blot out sin is to forgive it (Ps. 51:1, 9; Isa. 44:22; Acts 3:19). Christ's blotting out the handwriting of ordinances was his fulfilling the law in our behalf (Col. 2:14).
Dictionary
Christian
The name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were "brethren," "the faithful," "elect," "saints," "believers." But as distinguishing them from the multitude without, the name "Christian" came into use, and was universally accepted. This name occurs but three times in the New Testament (Acts 11:26; 26:28; 1 Pet. 4:16).
Dictionary
Collar
(Heb. peh), means in Job 30:18 the mouth or opening of the garment that closes round the neck in the same way as a tunic (Ex. 39:23). The "collars" (Heb. netiphoth) among the spoils of the Midianites (Judg. 8:26; R.V., "pendants") were ear-drops. The same Hebrew word is rendered "chains" in Isa. 3:19.
Dictionary
Furnace
(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Dan. 3:22, 23; comp. Jer. 29:22). This furnace would be in constant requisition, for the Babylonians disposed of their dead by cremation, as did also the Accadians who invaded Mesopotamia. (2.) Heb. kibshan, a smelting furnace (Gen. 19:28), also a lime-kiln (Isa. 33:12; Amos 2:1). (3.) Heb. kur, a refining furnace (Prov. 17:3; 27:21; Ezek. 22:18). (4.) Heb. alil, a crucible; only used in Ps. 12:6. (5.) Heb. tannur, oven for baking bread (Gen. 15:17; Isa. 31:9; Neh. 3:11). It was a large pot, narrowing towards the top. When it was heated by a fire made within, the dough was spread over the heated surface, and thus was baked. "A smoking furnace and a burning lamp" (Gen. 15:17), the symbol of the presence of the Almighty, passed between the divided pieces of Abraham's sacrifice in ratification of the covenant God made with him. (See [225]OVEN.) (6.) Gr. kamnos, a furnace, kiln, or oven (Matt. 13:42, 50; Rev. 1:15; 9:2).
Dictionary
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial. (2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length. (3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.) (4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping. Baldness disqualified any one for the priest's office (Lev. 21). Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair. Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18). In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).