- M -
Man of Lawlessness. A future world ruler who will be characterized as being adamantly against God's laws (2 Thess. 2:3). "Lawlessness" translates anomia (458), which incorporates the letter a (1), a negative prefix, meaning "anti" or "against," and nomos (3551), meaning "law." Jesus, for example, accused the scribes and Pharisees of appearing to be outwardly righteous, but inwardly, they were full of hypocrisy and lawlessness (Matt. 23:28). But Jesus also predicted a time of pervasive lawlessness at the end of the age (Matt. 24:12). This speaks of the time of the great apostasy to which Paul referred in 2 Thessalonians 2:3. In that same passage Paul spoke of a blasphemous world ruler who will be revealed at the end of the age. He will be a man devoted to lawlessness, doing everything he can to thwart God's laws and to establish a global regime energized by Satan. He is also to be identified as "the prince who is to come" (Dan. 9:26), "the beast" (Rev. 11:7; 13:1-4, 12, 14-15, 17-18; 14:9, 11; 15:2; 16:2, 10, 13; 17:3, 7-8, 11-13, 16-17; 19:19-20; 20:4, 10) "the lawless one" (2 Thess. 2:8), the "son of destruction" (2 Thess. 2:3) (meaning he is doomed to destruction), and "antichrist" (1 John 2:18)." He will gain a stranglehold over the entire world economically and politically, and will force people to worship him. Christ will destroy Him when He returns to render retribution (2 Thess. 2:8; Rev. 19:11-21).
Mark of the Beast. The universal numbering and identification system designed by the future global dictator ("The Beast") and his assistant ("The False Prophet") during the Tribulation period. The Mark of the Beast will be an effort upon the part of the World Dictator to control all the people of Earth through his identification system. It will be sold as a necessary gateway for economic activity (Rev. 13:17). But the power to regulate is also the power to control and manipulate. This numbering system will seem to many to be the ultimate accomplishment of man - the ability to control, monitor, and identify (Rev. 13:18). The leftist elites around the world will applaud this measure. But the truth of the matter is that the Mark of the Beast will imply more than economic privilege. It also seems to imply idolatrous worship of the World Ruler (Rev. 14:9, 11; 16:2; 20:4). To receive the Mark of the Beast is provoke the wrath of God (Rev. 16:2). It will also doom its users to an eternity in the Lake of Fire and Brimstone (Rev. 14:10-11). To refuse the Mark of the Beast will almost certainly mean death (Rev. 14:12). The vast majority of those who place their faith in Jesus as Messiah will pay for their refusal with their lives (Rev. 6:9-11; 7:9-17).
Marriage Supper of the Lamb. The two stages of the return (parousia) of Christ fit in beautifully with the motif of a Jewish wedding. According to Charles C. Ryrie, in his note on Matt. 25:1 in his Ryrie Study Bible,
There were two phases to Jewish weddings. First the bridegroom went to the bride’s home to obtain his bride and observe certain religious ceremonies. Then he took his bride to his own home for a resumption of the festivities. Christ will take His bride, the church, to heaven before the tribulation period begins; then He will return with His bride at His second coming to the marriage supper on earth. The virgins [in Matt. 25:1-13] represent the professing Jewish remnant on earth at His return.
Obviously, the five virgins who were sufficiently prepared and able to attend the wedding feast (Matt. 25:1-13) do not represent the bride of Christ, the Church (Rev. 19:7-8). Rather, they represent those who will be blessed because they will be among those who will be "invited to the marriage supper of the Lamb" (Rev. 19:9). Along with Matthew 25:1-13 and Rev. 19:9-11, other references to the Marriage Supper of the Lamb include Isaiah 25:6; Matthew 8:10-12; 22:1-14; 25:1-13; and Luke 13:22-30.
John 14:1-6 does not discuss the Marriage Feast, but it does use wedding language in which the Bridegroom comes to the home of the Bride to escort her back to the place He has prepared for her in His Father's House. Evidently, the Judgment Seat of Christ (Rom. 14:10-12; 1 Cor. 3:10-15; 2 Cor. 5:6-10) takes place next up in heaven, by means of which the Bride is examined and purified. Evidently, following her purification, the wedding ceremony takes place in heaven. Commmenting on Rev. 19:7, Constable writes, "The bride is the Lamb's newly married wife having been joined to Him in heaven immediately after the Rapture." Revelation 19:7 pictures the bride of Christ as having been joined to Him in marriage: "the marriage of the Lamb came (erchomai, 2064, aorist (past) tense).
The marriage supper of the Lamb takes place on earth, most likely after the judgments following Christ's return, and at some time towards the beginning of the Millennium. I believe Isaiah describes this wedding feast as follows: "The LORD of hosts will prepare a lavish banquet for all peoples on this mountain; a banquet of aged wine, choice pieces with marrow, and refined, aged wine" (Isa. 25:6). The mountain refers to Mount Zion, the focal point of Jerusalem. Only redeemed peoples will be able to participate in this wedding feast. There will be several categories of peoples who will take part in this Marriage Supper. Jesus Christ will be the Bridegroom. The Church, composed of redeemed Israelis, but mostly of Gentiles, will attend this Feast in glorified and/or resurrected bodies as the Bride. Deceased believing, and resurrected Israelis will attend as guests at the wedding feast. Jewish believers who survived the Tribulation in their natural bodies will attend the wedding feast as guests. So also will redeemed Gentiles who survived the Tribulation, along with such redeemed and resurrected Old Testament believers as Melchizedek and John the Baptist.
Masculine Gender. In the Greek language, the grammatical gender of a noun or pronoun or participle that gives it a "male" or "masculine" flavor. In Greek grammar, as in English, gender is only loosely associated with distinctions of sex. Understandably, the word for "man," whether Šnthrōpos (444) or anÍr (435) is masculine in gender. Likewise, the word for "woman," gunÍ (1135) is feminine in gender. But a great many words have gender unrelated to any particular distinctions of sex. For example, in English, a man may refer fondly to his favorite car or rifle as "she," but neither of those words inherently possess characteristics of the female sex. Just so, in Greek, "love" (agŠpÍ, 26) is feminine in gender, while "fruit" (karpůs, 2590) is masculine in gender and "spirit" (pneŻma, 4151) is neuter in gender. Of particular interest in Greek is the fact that, since both nouns and relative pronouns possess gender, we are able correctly to identify the particular noun to which a relative pronoun refers. For example, in Eph. 6:16, the reader is instructed, "in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one." Since the relative pronoun "which" appears in the masculine gender, while the two immediately preceding nouns, "shield" and "faith" are, respectively, masculine and feminine in gender, we can correctly identify the antecedent of "which" as being "shield," not "faith." See also Feminine Gender and Neuter Gender.
Masoretes. Hebrew rabbis, scribes and scholars who carefully guarded the transmission of the text of the Hebrew Bible, some times called the Torah, or the Tanakh. This became increasingly necessary as the Jewish people were exiled, dispersed into different countries. There is some discrepancy as to when the Masoretes lived. I have seen date ranges from the sixth to the eleventh centuries A.D. There were two major centers for Masoretes. There was the Eastern or Babylonian school and the Western or Palestinian school. The Palestinian school had two branches of thought, both headquartered in Tiberias - one headed by Ben Asher, the other by Ben Naphtali. For off-site descriptions of the Masoretes and the Masoretic Text, see articles written in The Jewish Virtual Library, The Aleppo Codex, Wikipedia, and Got Questions.
Masoretic Text (MT). The text of the Hebrew Bible compiled by the Masoretes. The Masoretes were rabbis and scholars living in the 7th to 10th centuries A.D. who devoted themselves to an accurate text of the Hebrew Bible. They developed a system of providing vowels, chanting symbols, and marginal notations in the manuscripts. The marginal notations would indicate a reading of a particular word that the individual masorete believed to be more accurate than the reading he found in the main text of his copy. The Masoretes were careful to retain the text as they found it, but would indicate preferred spellings (and thus pronunciations) in the margin. In 930 A. D. Aaron ben Moses ben Asher produced the first complete Bible, called the Aleppo Codex, utilizing masoretic symbols and ordering. The Torah from that Codex has since been lost. The Leningrad Codex is the basis for today's most widely-used printed Hebrew Bible, the Biblia Hebraica Stuttgartensia (BHS). Scholars are working diligently on an up-graded version of the BHS, Biblia Hebraica Quinta (BHQ) (see also) set to be completed in 2020. As of the date of this writing, the following books have been published: Deuteronomy, Judges, Ruth, Canticles Qoheleth, Lamentations, Esther, Ezra, Nehemiah, Proverbs, the Twelve Minor Prophets, and a series introduction have been published. This version will have complete references to the Dead Sea Scrolls.
Melchizedek. The King-Priest of ancient Salem (Jerusalem) who was a contemporary of Abram and a Type of Jesus the Messiah, the Ultimate King-Priest. We first hear about Melchizedek when Abram was returning from his rescue of his nephew Lot and the inhabitants of Sodom, all of whom had been abducted by a coaltion of kings from the Northeast - Amraphel, king of Shinar, Arioch, king of Ellasar, Chedorlaomer, king of Elam (Persia, modern-day Iran), and Tidal, king of Goiim (Gen. 14:1-16). Melchizedek (whose name means "King of Righteousness") was king of Salem (akin to "peace") (Gen. 14:18). He brought out bread and wine (symbolic of the much later elements of The Lord's Table) to Abram and his allies. This was most appropriate since Melchizedek was "priest of God Most High" (Gen. 14:18). Melchizedek blessed Abram (Gen. 14:19-20). Recognizing Melchizedek's superiority and his service of God Most High, Abram tithed all he had reclaimed (Gen. 14:20). This had significant implications for the future.
To David, the human author of Psalm 110 it was revealed that Yahweh had sworn with an irrevocable oath that He had made the Messiah "a priest forever after the order of Melchizek" (Psa. 110:4). The writer of Hebrews seized upon this historical incident and its Davidic interpretation and appropriately applied the parallels to Jesus the Messiah (Heb. 5:6, 10; 6:20; 7:17, 21). Since Jesus, the anointed King of Israel was a descendant of David, and of the tribe of Judah, He was not qualified to serve also as Aaronic Priest, since had not descended from the Tribe of Levi. Nevertheless, authorized by Yahweh Himself, He is authorized to serve as both King and Priest after the order of Melchizedek (Heb. 6:20; 7:1-21). It is accurate to say that Jesus is not presently reigning on Earth as Davidic King. But He most certainly is presently sitting at the right hand of the Father as Melchizedekan Priest. He ever lives to make intercession for us in the Church (Heb. 7:25).
Mesopotamia. From the Greek language, meaning "between rivers," it identifies land between the Tigris and Euphrates Rivers. This land today largely comprises the country of Iraq, but also portions of Syria and Turkey. Ancient Persia (modern Iran) abutted the northern shore of the two rivers at their confluence at al-Qurnah and along its length 200 km (120 miles) to the Persian Gulf. The single river is called Shatt al-Arab. "According to Pliny and other ancient historians, the Euphrates originally had its outlet into the sea separate from that of the Tigris." The land between the two rivers was identified as Mesopotamia (3318) in the NT (Acts 2:9; 7:2), and as Aram Naharayim (763) in the OT (Gen. 24:10; Deut. 23:4; Judges 3:8, 10; 1 Chron. 19:6). It was called Al Jazirah ("the island" or "the peninsula") by the Arabs. Today Al Jazirah is a newspaper published in Saudia Arabia. Al Jazeera is a broadcasting network headquartered in Doha, Qatar. Mesopotamia is the eastern arm of what was termed the "Fertile Crescent," reaching from the mouth of the Shatt al-Arab at the Persian Gulf through Iraq into Syria, then down into Lebanon, Israel and Jordan (divided and watered by the Jordan River), and into Egypt along the Nile River valley.
The region is also known as the "Cradle of Civilization. It was likely the home of our first parents, Adam and Eve, in the Garden of Eden (Gen. 2:4-15) prior to the global Deluge of Noah (Gen. 6:1-8:22). Even after the Flood, Nimrod (Gen. 10:6-9), son of Cush, son of Ham, evidently became the founder of the kingdoms of "Babel and Erech and Accad and Calneh, in the land of Shinar" (8152), apparently another name for Mesopotamia (Gen. 10:10). "From that land he went forth into Assyria, and built Nineveh and Rehoboth-Ir and Calah, and Resen between Nineveh and Calah; that is the great city" (Gen. 10:11-12).
Messiah. The English translation of the Hebrew word (Mashiyach) for “Anointed One.” The term "anointed one" has a very specific meaning on two levels. A prophet was authorized by God to take a container of olive oil and "anoint", or pour out the oil on the head of a person God had selected to perform a specific office.
Priests were anointed. In the first instance, God instructed the prophet Moses to set apart Aaron and his sons as priests by means of anointing oil (Ex. 28:41; 29:7, 21, 29; 30:30; 40:13-15; Lev. 8:12, 30, 10:7).
Kings were anointed. In the second instance, God authorized the prophet Samuel to anoint first Saul, then David to be king of Israel. Yahweh had revealed to Samuel that he must anoint Saul to be Israel's King. He did so (1 Sam. 9:15-10:1). It is of particular interest that Samuel told Saul "the Spirit of the LORD" would come upon him mightily, that he would prophesy, and "be changed into another man" (1 Sam. 10:6). Yahweh fulfilled this prophecy just as Samuel had predicted (1 Sam. 10:9-13). We have then, the classic understanding of what it means to be God's anointed King. 1) A prophet anoints with olive oil the person God has selected to be King of Israel. 2) Then God in turn anoints that person with His Holy Spirit. God's Spirit rests upon that person, enabling him to be King with supernaturally heightened abilities. The same held true of David. When Saul had disobeyed God, God instructed Samuel to anoint David to be King. Samuel anointed David with oil, and the Holy Spirit "came mightily upon David from that day forward." At the same time, the Holy Spirit left Saul (1 Sam. 16:1-14). Elsewhere, Elijah was to anoint Hazael king of Aram and Jehu king of Israel (1 Kings 19:15-16).
A prophet was anointed. In the third instance, God authorized the prophet Elijah to anoint Elisha to be prophet in his place (1 Kings 9:16).
Though there are examples of priests, kings, and at least one prophet being anointed, we typically attribute the term "Anointed One" to the office of king.
In the New Testament, it is made clear that Jesus of Nazareth is God’s Anointed One. The angel Gabriel announced to Mary that she would bear a son whom she was to name Jesus. He would be great and be called "the Son of the Most High." God would "give him the throne of His father David." He would "reign over the house of Jacob forever," and His kingdom would have "no end" (Luke 1:26-33).
Before His incarnation, Jesus existed as God’s eternal Word (Logos), or Message (John 1:1, 14; Rev. 19:13). As such, He appeared infrequently as the Messenger of Yahweh (Angel of the LORD) in Old Testament times. Always Deity, He was also incarnated as Man at His birth in Bethlehem (John 1:14, 18). But it was not until Jesus’ baptism that God the Father anointed God the Son with His Holy Spirit, making Jesus the Anointed One, the Messiah, the Christ (Matt. 3:13-17; Mark 1:9-12; Luke 3:21-22; John 1:32-34). At His baptism, God anointed Jesus to all three offices, Prophet, Priest, and King. As Prophet, Jesus verbally proclaimed God’s messages to the Jewish people. Many of His words are contained in the four Gospels, and in the Book of Revelation. By these He continues to speak through the written Word to both Jews and Gentiles. He also authorized His apostles to be His spokesmen (John 14:25-26; 16:13). Thus, the New Testament is in a sense a record of Christ’s pronouncements as Prophet. As Priest, Jesus offered Himself up as the perfect Lamb of God (Isa. 53:7; John 1:29, 36; Acts 8:32; 1 Pet. 1:19; Rev. 5:6, 8, 12; 6:1; 13:8) . As our great high priest (Psa. 110:4; Heb. 2:17; 3:1; 4:14; 5:5, 10; 6:20; 7:26-28; 8:1-3; 9:11-12; 10:21) Jesus is the only mediator between God and man (1 Tim. 2:5), and He intercedes on behalf of believers at the throne of grace (Rom. 8:33-34; Heb. 7:25; 1 John 2:1-2). As King, Jesus is presently seated at the right hand of the Father. But in a certain sense He lacks portfolio (a British term) in the sense that He awaits the Kingdom over which He is destined to rule as the only legitimate descendant of David. Jesus will one day, as King in Jerusalem, have law creation (legislative), law administration (executive), and law enforcement (judicial) responsibilities. Jesus will one day as King sit in judgment over all mankind (John 5:22-30; Rev. 20:11-15).
Clearly Jesus of Nazareth has been anointed by God. But He has not yet been anointed by man. It is my personal belief that, upon Jesus' return to earth to set up His Davidic rule from Mount Zion in Jerusalem over Israel and over all the earth, God will instruct some Jewish official to anoint Jesus with olive oil. (See also the Glossary discussion of Christ. See also the index for more extensive discussions of Jesus as the Christ, or Messiah.)
Middle Voice. The Greek Middle Voice shows the subject of the sentence "acting in his own interest or on his own behalf, or participating in the results of the verbal action." In some respects the Middle Voice indicates a "reflexive" action, in which the subject does something for himself (Corey Keating). An example is to be found in Eph. 1:4, which states that God "chose us in Him (Christ) before the foundation of the world ...." The verb "chose" is the Aorist Tense, Indicative Mood, Middle Voice of eklťgō (1586). The significance of the Middle Voice here is that God chose us in Christ for his own benefit. What a stupendous thought!
Millennial Temple. The Israeli Temple that will be built during and function in Christ's 1000-year reign upon earth. This Temple is also identified by WordExplain as the Fourth Temple. The prophet Ezekiel predicted in exhaustive detail a temple that has never been built (Ezek. 40:1-47:2). This Millennial Temple is also implied or referenced by other prophets (Jer. 33:14-22; Isa. 55:6-8; Joel 3:18; Hag. 2:7-9; Zech. 14:20-21). Amillennial and other non-literal scholars relegate the lengthy text in Ezekiel (Ezek. 4)1-47:2) to a metaphorical depiction of Christ, of the Church, and of the eschatological oneness of the people of God in fellowship with God and Christ in eternity. But their arguments are, to me, singularly unpersuasive. Why would God devote such intricate detail if the Temple is merely metaphorical? This temple, it seems most logical to believe, will be built during the Millennial reign of Christ upon earth. The sacrifices offered will be memorial, just as our observance of a portion of the Passover Meal - bread and wine - is today memorial of Christ's death (Luke 22:19; 1 Cor. 11:24-25).
Millennium. The one-thousand-year reign of Christ on earth. The term is accurately derived from Rev. 20:1-7, where the phrase “thousand years” is used six times. Amillennialists, those who deny a one-thousand year reign of Christ upon earth, assert that this number is figurative, but there is no valid lexical or syntactical reason to do so. What else could John have written to convey the idea that when he said “thousand years,” he meant “thousand years?” In just a few verses, John captures quantitatively that which the Old Testament prophets had predicted qualitatively for centuries – the glorious reign of the Messiah. Jesus’ Kingdom will be long-lived. It will last a thousand years, and then will morph into the Eternal Kingdom. It will be a political kingdom that will be a spiritual kingdom, international in scope, with a unified worship of God. It will be a kingdom characterized by holiness, absent the deluding influence of Satan. It will be a kingdom of justice and righteousness. It will be a kingdom of great blessing, one in which there will be harmony between man and animals, nature will be beneficent, and the curse will be removed. It will be a kingdom of great economic prosperity. It will be a kingdom of peace and security, and one in which its citizens experience exceptional longevity. It will be a kingdom of great glory, and one in which Israel will enjoy global supremacy and honor. It will be a kingdom ruled by a descendant of David, namely Jesus, thus it will be a kingdom marked by joy. Last, it will be a kingdom accessed by faith in God and Jesus. At its beginning, all who refuse to believe will be tragically excluded. See a more extensive treatment of the Millennium.
Moab. Son of Lot by his unnamed older daughter (Gen. 19:30-37). His mother named her son Moab (Moab, 4124), literally, "Of His Father," a name which, sadly, connotes his incestuous origin. Moab's descendants, the Moabites, settled the land of Moab. Since Lot was the nephew of Abraham, the nations of Moab and Israel were genetically related. Moab's half brother was Ammon, father of the Ammonites.
Moab was situated on the Eastern shore of the Dead Sea along its southern half. The Arnon River was its northern border (Num. 21:13). The southern border of Moab was marked by the River Zered (Num. 21:12), and Edom was the country to the south of Moab. If the king of the sons of Ammon, in his reply to the messengers of Jephthah can be believed, the sons of Ammon originally possessed the land bordered on the north by the Jabbok River, on the west by the Jordan River, and on the south by the Arnon River. In other words, the sons of Ammon were originally the neighbors directly to the north of their relatives, the descendants of Moab, and adjacent to the Jordan River.
What the king of the sons of Ammon omits is the important detail that, before the sons of Israel ever conquered land in Transjordan, the Amorites had invaded and stolen land from both Moab and the sons of Adam (Judges 11:14-28). So when the sons of Israel conquered land in Transjordan, they did not wrest it from the control of either the Moabites or the Ammonites, but rather from the Amorites (Num. 21:21-26).
Modern-day Jordan today occupies the whole eastern shore of the Dead Sea. It extends, moreover, farther north along the east bank of the Jordan River into what used to be the territory of Ammon, as well as, subsequently, land belonging to the tribes of Reuben, Gad, and half the tribe of Manasseh.
Yahweh promised judgment on both Moab and Ammon (Zeph. 2:8-9). Israel will one day inherit the territories of both Moab and Ammon (Zeph. 2:9), and thus the territory of modern Jordan. This will take place during the Millennial Kingdom of Jesus Christ.
Mosaic Covenant. The conditional contract Yahweh formed with the people of Israel in which He agreed to be their invisible King and they His visible people in the earth. This covenant was offered by Yahweh to Israel much as a king in those days offered to protect a group of nomads if they in turn would pledge to obey him and be his loyal subjects. Yahweh offered this covenant to Israel in Exodus 19:1-6. The people verbally agreed to the covenant (Exod. 19:7-9). The terms of the covenant were spelled out in Exodus 19:10 - 23:33. The Blood Covenant was ratified in Exodus 24. Moses took the blood of sacrificed animals and sprinkled half of it on an altar, representing Yahweh. The other half he sprinkled on the people (Exod. 24:1-8). Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel completed the ratification by eating with the God of Israel on Mount Sinai (Exod. 24:9-11). The Mosaic Covenant is typically termed "The Law," or "Torah." In many respects the first five books of the Old Testament, the Pentateuch, are known as "The Law." Through the prophet Jeremiah Yahweh introduced the New Covenant (Jer. 31:27-37), implying that the original (Mosaic) Covenant had been rendered obsolete (Heb. 8:13). The people of Israel were unable to keep the Law, because it was powerless to change their stony hearts into hearts of flesh. Only the actions of the Spirit of God under the gracious terms of the New Covenant would be able to accomplish that (Ezek. 11:19; 36:26). The Law was never meant to be a means of final sanctification because of its impotence. It was meant to serve as a means of condemnation by revealing sin (Rom. 3:19-20). It was meant to be a tutor to lead mankind to Jesus Christ (Gal. 3:24), so that by trusting in Him, men may be declared righteous. So Jesus Christ is the end of the Law for righteousness to everyone who believes in Him (Rom. 10:4). See also Law of Moses.
Moses. Judaism's most admired leader. God chose Moses to lead the enslaved Sons of Israel from bondage in Egypt to the freedom of the Promised Land, Canaan. This was an arduous process. God sovereignly arranged for Moses to be raised in the palace of Pharaoh. At the age of forty, Moses saw the suffering his people were enduring, and took matters into his own hands. Killing a brutal Egyptian slave-master, Moses was forced to flee for his life into the desert of Midian. Forty years later, God met him in a burning bush and ordered him to lead His people out of bondage. Moses was reluctant, but finally agreed. Along with his brother Aaron, he negotiated with Pharaoh to free his people from bondage. Pharaoh refused. Through the power of God, Moses unleashed ten destructive plagues on the land of Egypt. Finally Pharaoh released the Israelis. But he had second thoughts, and sent his army to retrieve the fugitives. In a mighty miracle, through Moses, God parted the Red Sea, and the Israelis crossed on dry ground. The pursuing Egyptians were drowned in the collapsing waters. In the desert near the mountain of Sinai, God revealed Himself to Moses and give him the bi-lateral covenant between Himself and the nomadic nation of Israel. If Israel would obey God, He would be their invisible King, would provide for and protect them. But if they disobeyed, God would discipline them. The people agreed through a binding blood agreement. But when it came time to enter the land of Canaan, the nation rebelled, fearing for their lives. In discipline, God had the nation wander for forty years until all the older generation except Moses and Joshua had died off. Because of an act of arrogance, Moses was not permitted himself to enter the Promised Land. He died before the nation crossed the Jordan River under the leadership of General Joshua.
Moses is the author of the Pentateuch, the first five books of the Bible, also known as the Torah. The Covenant between God and Israel which he mediated is known variously as the Law of Moses, the Mosaic Covenant, and the Old Covenant. Moses acknowledged himself as the prophet par excellence, the forerunner of the greatest prophet, Jesus the Messiah (Deut. 18:15-19). In the NT, it is acknowledged that the Law came through Moses (John 1:17). Moses was identified by the writer of Hebrews as faithful in all God's house as a servant or helper (Heb. 3:5-6).
Mount Zion. (1) In one sense, it refers strictly to a mountain, Mount Zion, 2537 feet in elevation (Dictionary of the Bible by William Smith, Horatio Balch Hackett, Ezra Abbot, pp. 1276-1277) (Psalm 2:6; 48:1-2, 11; 74:2; 78:68; 87:1-2; 125:1). (2) In another sense, it refers to the fortified city within Jerusalem containing the residence of the king and the Mount on which it was situated; also known as the City of David and even the City of God. King David and his men captured the fortified city of Zion, the city of the Jebusites. Once he had conquered it, he called it the City of David, and made it his official residence (2 Sam. 5:6-9; 1 Chron. 11:4-9). In yet another sense, (3) it refers to the dwelling place of God. Though the Temple Mount is actually on Mount Moriah, to the east and lower than Mount Zion, the general area and Jerusalem are said to be the city of God and His dwelling place (Psalm 9:11; 20:2-3; 74:2-3; 76:2; 78:68-69; 84:7; 87:2-3; 132:13-14; 134:1-3; 135:21). (4) In yet another sense, Mount Zion refers, I believe, to a literal mountain within the walls of Heavenly Jerusalem, which will, after the creation of New Earth, come down out of heaven from God and presumably orbit around New Earth, perpetually shedding glorious light upon Earth below. I believe Ezekiel 28:14 refers to this heavenly Mount Zion, the holy mountain of God with its stones of fire. It is my belief that New Jerusalem is and will be so high in elevation (Rev. 21:16) because it contains heavenly Mount Zion. Heb. 12:22 and, I believe, Rev. 14:1-5 describe heavenly Mount Zion. For a further discussion of Zion, see the article, Is God a Zionist?
Mystery. A truth not revealed, or certainly not fully revealed in the Old Testament, but now revealed in the New. The word "mystery" comes from the word mustÍrion (3466). Some of the “mysteries” in Scripture include the mysteries of the kingdom of the heavens / kingdom of God (Matt. 13:11; Luke 8:10); the mystery of God’s will (Eph. 1:9); the mystery of the Messiah (Eph. 3:4; Col. 2:2; 4:3); the mystery of the partial, temporary hardening of Israel (Rom. 11:25); the mystery of believing Gentiles joining believing Israelis in the Church (Eph. 3:3-10; Col. 1:26, 27); the mystery of lawlessness (2 Thess. 2:7); and the mystery of Babyon the Great (Rev. 17:5). For further information, see Word Study on Mystery / musterion.
(1) The term is used by some within Christendom who do not believe the Bible to be literally true. These could also be described as people who do not believe in the miraculous. Typically, they would not believe in the historicity of Genesis 1-11. They would describe this segment of the OT as "myth" which is meant to convey an explanation of the world in terms of what people to whom it was written would understand. But to them, Gen. 1-11 is not factually true. To them the Big Bang and evolution are the real truth about origins. To them, the account of Jonah being swallowed by a whale is a myth, and the account of Job and his Satanically-induced tragedy is "just a story." The miracles recounted in the OT and the NT are mythical, and to some, at least, the resurrection of Christ is a myth. Albert Schweitzer believed the stories about Jesus were like an ear of corn. The husk had to be stripped off to get to the real kernel of truth about Jesus. To him the "stripped down" version of Jesus was the historical Jesus.
(2) To WordExplain, what people like Albert Schweitzer believe about Jesus and about the Bible is the real mythology. God did create the earth in six days, and the Big Bang and evolution are the real myths. God did flood the entire globe in the days of Noah. The miracles of the OT and NT are factual accounts of what really happened. The Apostles of Jesus, in their writings, gave us a flawless account of who Jesus was and what He did. All Scripture is God-breathed, and is profitable for teaching, for reproof, for correction, and for "child-training" in righteousness (2 Tim. 3:16).