the nation of Israel he was instructed to make a copy of Jehovah’s law, and was told (as rendered in many Bible versions) to “meditate” thereon day and night. (Josh. 1:8; AS, AV, JB, RS) The New World Translation retains the same flavor but gives greater force by rendering the Hebrew term ha·ghahʹ, appearing here, as, “You must in an undertone read in it.” (See also Psalm 1:2.) Reading in an undertone would impress more indelibly on the mind the material on which one was meditating. Gesenius’ Hebrew and Chaldee Lexicon (Tregelles’ translation, p. 215) supports this translation of ha·ghahʹ, saying of the word: “Prop[erly] to speak with oneself, murmuring and in a low voice, as is often done by those who are musing.”—Compare Psalms 35:28; 37:30; 71:24; Isaiah 8:19; 33:18.

The apostle Paul told Timothy that he should ponder over or be meditating on his conduct, ministry and teaching. As an overseer, Timothy had to be unusually careful that he taught sound doctrine and that his way of life was exemplary.—1 Tim. 4:15.

WRONG MEDITATION

After the apostles Peter and John had been arrested by the captain of the temple and the Jewish rulers had threatened them and charged them not to teach further on the basis of Jesus’ name, the apostles returned to the other disciples. These prayed to God, referring to David’s prophetic words, saying: “‘Why did the nations become tumultuous and peoples meditate upon empty things?’ . . . Even so, both Herod and Pontius Pilate with men of nations and with peoples of Israel were in actuality gathered together in this city against your holy servant Jesus, whom you anointed, in order to do what things your hand and counsel had foreordained to occur.”—Acts 4:1-3, 18, 21, 23-28.

The “empty things” here spoken of are shown by the context to be, not the things that people ordinarily seek in life, but things that are devoid of all good, actually thinking, speaking and attempting to fight against Jehovah and his servants—an utterly futile thing.

King David said of those who hated him and sought his death: “Deceptions they keep muttering [form of ha·ghahʹ] all day long.” (Ps. 38:12) These meditations were not mere passing thoughts. They were deep-rooted in the heart, their inclination being toward that wicked pursuit. The writer of Proverbs says of such men: “Despoiling is what their heart keeps meditating, and trouble is what their own lips keep speaking.”—Prov. 24:2.

Jesus said to those hating him: “Why are you reasoning these things in your hearts?” (Mark 2:8) Of all who would ‘suppress the truth in an unrighteous way,’ the apostle Paul says: “They became empty-headed in their reasonings and their unintelligent heart became darkened.” Such meditation proves fatal to those indulging in it.—Rom. 1:18, 21.

MEEKNESS

[Gr., pra·yʹtes].

Mildness of temper, without haughtiness or vanity. The mental disposition that enables one to endure injury with patience and without irritation, resentment or vindictive retaliation. It is a close companion of and seldom found separate from such other virtues as humility, lowliness of mind and gentleness. (See HUMILITY.) Whereas gentleness is appropriate as to actions, pra·yʹtes connotes more specifically a condition of the mind and heart. “Meekness” is therefore an appropriate English translation of the Greek term.

In the Bible meekness is emphasized as one’s mental attitude first of all toward God, then toward fellow creatures. For example, it is written, “The meek ones will certainly increase their rejoicing in Jehovah himself.” (Isa. 29:19) Meek persons are teachable—Jehovah “will teach the meek ones his way” (Ps. 25:9)—and they are willing to endure discipline from the hand of God, though such is grievous at the time. (Heb. 12:4-11) Meekness causes persons to wait upon Jehovah to right the wrongs and injuries unjustly suffered, rather than becoming heated up with anger. (Ps. 37:8-11) Such persons are not disappointed, for Jehovah’s appointed one, the “twig out of the stump of Jesse,” will give reproof in righteousness “in behalf of the meek ones of the earth.”—Isa. 11:1-4.

MOSES

Moses was just such a man, “by far the meekest of all the men who were upon the surface of the ground,” one who could take criticism without resentment. (Num. 12:3) The occasion of this comment on his meekness was the time when Miriam and Aaron murmured against Moses. In reality, it was an uncalled-for complaint against Jehovah and one that he quickly took note of and reproved.—Num. 12:1-15.

Some commentators charge that for Moses to record this reference to his own meekness was unjustified self-praise. Other critics claim the statement was added later by someone else, while still others offer this as evidence that Moses did not write the Pentateuch after all. However, in his Bible commentary, F. C. Cook says concerning these words: “When we regard them as uttered by Moses not ‘proprio motu [of his own initiative],’ but under the direction of the Holy Spirit which was upon him (cf. xi. 17), they exhibit a certain ‘objectivity,’ which is a witness at once to their genuineness and also to their inspiration. There is about these words, as also about the passages in which Moses no less unequivocally records his own faults (cf. xx. 12 sqq.; Ex. iv. 24 sqq.; Deut. i. 37), the simplicity of one who bare witness of himself, but not to himself (cf. St Matt. xi. 28, 29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened.”—Vol. I, Part II, p. 693.

JESUS CHRIST

Jesus Christ demonstrated meekness by enduring all manner of personal injury without a word of complaint, even allowing himself to be led to the slaughter as a lamb without opening his mouth in protest. (Phil. 2:5-8; Heb. 12:2; Acts 8:32-35; Isa. 53:7) This Greater-than-Moses also recommended himself to others as a meek or mild-tempered person. (Matt. 11:28, 29, AS, AV, ED, NW, Ro) As Isaiah 61:1 foretold, he was anointed with Jehovah’s spirit “to tell good news to the meek ones.” After reading this prophecy in the synagogue of his hometown of Nazareth, Jesus declared: “Today this scripture that you just heard is fulfilled.” (Luke 4:16-21) In thus sending his beloved Son to teach the meek concerning salvation, God was indeed showing them a very special favor.—Ps. 149:4; Prov. 3:34.

BRINGS BENEFITS

Jealousy and contention, if allowed to take root and grow, will lead to disorders of every sort. Meekness, on the other hand, will prevent such conditions from developing among the followers of Christ. Hence, the Bible writer James urges those who are wise and understanding in the congregation to display “fine conduct” of mildness and long-suffering toward others, cultivating “a meekness that belongs to wisdom,” “the wisdom from above.”—Jas. 3:13, 17.

The invitation expressed by the prophet Zephaniah is still extended to meek persons of the earth: “Seek Jehovah, all you meek ones of the earth, who have practiced His own judicial decision. Seek righteousness, seek meekness. Probably you may be concealed in the day of Jehovah’s anger.” (Zeph. 2:3) Above and beyond that are other wonderful promises extended to such ones. For example: “The meek ones themselves will possess the earth, and they will indeed find their exquisite delight in the abundance of peace.” (Ps. 37:11) In both a spiritual and literal sense, “the meek ones will eat and be satisfied.”—Ps. 22:26.

So, in contrast with the wicked who lead the meek astray and seek to destroy them (Amos 2:7; 8:4), Jehovah listens to their heartfelt desires by answering their prayers; their hope in Jehovah is not disappointed. (Ps. 10:17; 9:18) It is a true proverb, “Better is it to be lowly in spirit with the meek ones than to divide spoil with the self-exalted ones.”—Prov. 16:19.

MEGIDDO

(Me·gidʹdo) [rendezvous, or, assembly of troops].

One of the more important cities of the Promised Land, located approximately fifty-seven miles (c. 92 kilometers) N-NW of Jerusalem and nineteen miles (c. 31 kilometers) SE of the modern city of Haifa. It was built on a plot of somewhat over ten acres (4 hectares), atop a mound known today as Tell el-Mutesellim, which rises nearly seventy feet (c. 21 meters) above the valley below.

STRATEGIC

Situated in this strategic spot overlooking and dominating the fertile Plain of Esdraelon (also known as “the valley plain of Megiddo” [2 Chron. 35:22; Zech. 12:11]), it easily controlled the major N-S and E-W trade and military routes. Both Biblical history and secular records tell how the armies of many nations fought decisive battles around Megiddo due to its commanding position. Near this site “by the waters of Megiddo,” Judge Barak defeated Jabin’s mighty forces under Sisera, which included 900 chariots outfitted with iron scythes. (Judg. 4:7, 13-16; 5:19) It was at Megiddo that King Ahaziah of Judah died after being mortally wounded on orders of Jehu. (2 Ki. 9:27) There also good King Josiah of Judah was killed when he intercepted the Egyptian army under Pharaoh Nechoh that was on its way to engage the “King of Assyria” (that is, the Babylonian conqueror of Assyria) at the river Euphrates.—2 Ki. 23:29, 30; 2 Chron. 35:22.

At various times during its long history, as archaeological diggings show, Megiddo was heavily fortified. Ruins have been uncovered showing that it once had walls between thirteen and sixteen feet (c. 4 and 5 meters) thick, which were later increased to more than twenty-five feet (7.6 meters) thick, sections of which were still over eleven feet (3.3 meters) high when found.

HISTORY

The first mention of Megiddo lists its king among the thirty-one that Joshua defeated in the initial conquest of the Promised Land. (Josh. 12:7, 8, 21, 24) When the land was apportioned out, Megiddo, together with its dependent towns, became an enclave city belonging to the tribe of Manasseh, though it was situated in the territory of Issachar. (Josh. 17:11; 1 Chron. 7:29) However, during the period of the Judges, Manasseh was not able to drive the Canaanites out of this stronghold. At best, when Israel became strong the inhabitants of this city were regimented for forced labor.—Judg. 1:27, 28.

Under David’s reign, when the boundaries of the kingdom were extended to their full limits, all Canaanite elements within the Promised Land were brought under subjugation, including Megiddo. This allowed Solomon to include Megiddo in the fifth-named district set up to supply the royal household with food one month out of the year.—1 Ki. 4:7, 8, 12.

Solomon also fortified Megiddo, and it may have become one of his chariot cities where a portion of his 12,000 steeds were stabled. (1 Ki. 9:15-19; 10:26) At Megiddo archaeologists have found very extensive remains of what some scholars (but not all) think were stables capable of accommodating upward of 450 horses. At first these structures were credited to Solomon’s time, but many later archaeologists think they should be re-dated as belonging to a later period, perhaps the time of Ahab.

Zechariah’s prophecy (12:11) speaks of a ‘great wailing’ that occurred “in the valley plain of Megiddo,” which may be a reference to the lamentation over King Josiah, who was killed there in battle. (2 Ki. 23:29, 30) There is a slight difference in the Hebrew spelling of Megiddo here in the book of Zechariah. Instead of the conventional Hebrew spelling M^e·ghiddoʹ, it is M^eghid·dohnʹ, a prolonged form similar to that found at Revelation 16:16.—See HAR–MAGEDON.

MEHETABEL

(Me·hetʹa·bel) [God does good, or, whom God makes happy].

1. Daughter of the woman Matred and wife of Edomite King Hadar (Hadad).—Gen. 36:31, 39; 1 Chron. 1:50.

2. Ancestor (probably the grandfather) of the Shemaiah hired by Tobiah and Sanballat to try to induce Nehemiah to sin out of fear.—Neh. 6:10-14.

MEHIDA

(Me·hiʹda) [renowned].

Ancestor of a family of Nethinim whose “sons” or descendants returned to Judah from Babylonian exile with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 43, 52; Neh. 7:54.

MEHIR

(Meʹhir) [price, hire].

A man of the tribe of Judah who was the son of Chelub (Caleb) and “father of Eshton.”—1 Chron. 4:1, 11.

MEHOLATHITE

(Me·holʹath·ite).

The designation for Adriel (a son-in-law of Saul) and his father Barzillai. (1 Sam. 18:19; 2 Sam. 21:8) It probably denotes that they were from the town of Abel-meholah.—See ABEL-MEHOLAH.

MEHUJAEL

(Me·huʹja·el) [smitten by God].

Great-grandson of Cain. Mehujael was the father of Methushael and the grandfather of Lamech (not the Lamech descended from Seth).—Gen. 4:17, 18.

MEHUMAN

(Me·huʹman) [trusty, but possibly a derivative of some as yet unknown Persian word].

One of the court officials of Persian King Ahasuerus (Xerxes I), who ruled in the days of Mordecai and Esther. Mehuman was named first among the seven court officials ordered by Ahasuerus to bring Queen Vashti into his presence.—Esther 1:10, 11.

ME-JARKON

(Me-jarʹkon) [waters of Jarkon, or, possibly, waters of pale (or yellowish) green].

Some scholars believe that Me-jarkon in the territory of Dan (Josh. 19:40, 41, 46) is the Nahr el-ʽAuja (“winding river”) that enters the Mediterranean Sea about four miles (6 kilometers) N of Joppa. Its headwaters, among the largest springs in Palestine, take their rise about nine miles (14 kilometers) inland near the suggested site of Aphek. Initially the waters flow through a swamp of reeds, rushes, willows and grasses. As the river carries away part of the soil its waters become yellowish. This may account for the name “Me-jarkon” (“waters of pale [or yellowish] green”).

Another view is that the original Hebrew text, like the Greek Septuagint, may have read ‘and on the west [or, on the sea] Jarkon,’ and Tell Qasileh, situated within the limits of Tel Aviv, has been presented as a possible identification for Jarkon.

MELATIAH

(Mel·a·tiʹah) [Jehovah’s deliverance, or, Jehovah has set free].

A Gibeonite who assisted in repairing part of Jerusalem’s wall under Nehemiah’s supervision in 455 B.C.E.—Neh. 3:7.

MELCHI

(Melʹchi) [Gr. form of Heb., Mal·kiʹ, my king; or, perhaps, a contraction of “Malchijah,” meaning “Jehovah is king”].

In the Westcott and Hort and other Greek texts the name is spelled “Melchei,” but in the Received Text, Griesbach’s, Nestle’s and others it is “Melchi,” the spelling most translators use for the name of these two maternal ancestors of Jesus Christ.

1. The “son” (or descendant) of Addi and father (or ancestor) of Neri.—Luke 3:27, 28.

2. The “son” (or descendant) of Jannai and father (or ancestor) of Levi.—Luke 3:23, 24.