Mouth
MOUTH
Is sometimes used in Scripture for speaker, Exo 4:16 Jer 15:19 . God spoke with Moses “mouth to mouth,” Numbers 12.8, that is, condescendingly and clearly. The law was to be “in the mouth” of the Hebrews, Exo 13:9, often rehearsed and talked of. “The rod of his mouth,” Isa 11:4, and the sharp sword, Jer 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12 . The Hebrew word for mouth is often translated “command,” Gen 45:21 Job 39:27 Ecc 8:2 ; and the unclean spirits out of the mouth of the dragon, Jer 16:14, are the ready executors of his commands.
Fuente: American Tract Society Bible Dictionary
Mouth
(prop. , peh; Gr. ), besides its ordinary applications, was used in the following idiomatic phrases by the Hebrews (see Gesenius, Heb. Lex. s.v,): “Heavy-mouthed,” that is, slow of speech, and so translated in Exo 4:10; ” smooth mouth” (Psa 55:21), that is, a flattering mouth; so also “a mouth of deceit” (Psa 109:2). The following are also remarkable phrases: “To speak with one mouth to mouth,” that is, in person, without the intervention of an interpreter (Num 12:8; comp. 1Ki 8:15; Jer 32:4); “With one mouth,” that is, with one voice or consent (Jos 9:2; 1Ki 22:13; 2Ch 18:12); “With the whole mouth,” that is, with the utmost strength of voice (Job 19:16; Psa 66:17); “To put words into one’s mouth,” that is, to suggest what one shall say (Exo 4:15; Num 22:38; Num 23:5; Num 23:12; 2Sa 14:19, etc.); “To be in one’s mouth” is to be often spoken of, as a law, etc. (Exo 13:9; comp. Psa 5:10; Psa 38:15). The Hebrew also says, “upon the mouth,” where we say, and indeed our translation says, in or into the mouth (e.g. Nah 3:12); that which is spoken is also said to be “upon the mouth,” where we should say, “upon the lips” (as in 2Sa 13:32). “To lay the hand upon the mouth” is to be silent (Jdg 18:19; Job 21:5; Job 40:4; comp. Pro 30:32), just as we lay the finger on the mouth to enjoin silence. “To write from the mouth of any one” is to do so from his dictation (Jer 36:4; Jer 36:27; Jer 36:32; Jer 45:1). The word of God, or, literally, ” the word that proceeds out of his mouth,” signifies the actions of God’s providence, his commands, whereby he rules the world, and brings all things to his purpose (Isaiah 4:11). To “inquire at the mouth of the Lord” is to consult him (Jos 19:14). To “set their mouth against the heavens” is to speak arrogantly, insolently, and blasphemously of God (Psa 73:9). “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked,” are expressions which denote the sovereign authority and absolute power of the Messiah (Isa 10:4). (See Wemyss, Clavis Symbolica, s.v.) The mouth, as the organ of speech, also signifies the words that proceed out of it, which in the sacred style are the same as commands and actions, because they imply the effects of the thoughts; words and commands being the means used to communicate decrees to those who are to execute them. Instances of this abound in Scripture, in various shades of application; but few of them are preserved in translation. Thus (Gen 45:12), “according to the commandment of Pharaoh,” is in the original, “according to the mouth of Pharaoh” (comp., among numerous other examples, Num 3:16; Job 39:27; Ecc 8:2). Hence, for a person or thing to come out of the mouth of another is to be constituted or commanded to become an agent or minister under a superior power; this is frequent in the Apocalypse (Rev 16:13-14; Rev 1:16; Rev 11:4-5; Rev 12:15; Rev 9:19). The term mouth is not only applied to a speech or words, but to the speaker (Exo 4:16; Jer 15:19), in which sense it has a near equivalent in our expression “mouthpiece.”
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Mouth
MOUTH (Mat 4:4; Mat 12:34; Mat 15:11; Mat 18:16; Mat 21:16, and Luk 1:70).In conformity with Oriental usage, mouth, considered as the organ of speech, is used in the NT, as in the OT, in the sense of language, utterance, etc.a notable instance of the primitive employment of the concrete for the abstract. Indeed, among the ancient Hebrews mouth was even personified, e.g. in such expressions as The mouth of the Lord has spoken it, etc.a usage that helped not a little to prepare the Jewish mind at last to apprehend the meaning of the Word made flesh. Most passages of the Gospels where mouth is found are quotations from the OT (LXX Septuagint ), e.g. Every word that proceedeth out of the mouth of God ( , Deu 8:3); in the mouth of two or three witnesses ( , Deu 17:6; Deu 19:15); out of the mouth of babes and sucklings ( ., Psa 8:2 etc.); cf. Zacharias words, Luk 1:70 as he spake by the mouth of his holy prophets ( ); and Jesus words to His disciples, I will give you a mouth () and wisdom (Luk 21:15).
Geo. B. Eager.
Fuente: A Dictionary Of Christ And The Gospels
Mouth
MOUTH.Several Heb. words are so tr. [Note: translate or translation.] 1. grn (Psa 149:6) lit. throat. 2. chk (Job 12:11 etc.) is the inward part of the mouth, the palate, or roof of the mouth (Job 29:10 etc.). 3. d, twice in AV [Note: Authorized Version.] (Psa 32:8 RV [Note: Revised Version.] trappings, Psa 103:5 RVm [Note: Revised Version margin.] years or prime), signifies properly ornament. 4. peh, the most usual word for mouth, meaning also edge, e.g. of the sword (Gen 34:26 etc.), or border, e.g. of a garment (Psa 133:2). 5. pm, Aram. [Note: Aramaic.] = Heb. peh (Dan 7:5 etc.). 6. pnm (Pro 15:14) lit. face. 7. tra, Aram. [Note: Aramaic.] lit. door (Dan 3:26). In the NT the Gr. word stoma. Frequently in Scripture mouth is used fig. for speech, of which it is the organ.
W. Ewing.
Fuente: Hastings’ Dictionary of the Bible
Mouth
mowth (, peh, , hekh, , , garon Psa 149:6; Aramaic , pum, , tera Dan 3:26; , stoma, 71 times, once , logos, i.e. word of mouth, speech Act 15:27; once we find the verb , epistomzo, to silence, to stop the mouth Tit 1:11):
1. Literal Sense
In addition to frequent references to man and animals, Their food was yet in their mouths Psa 78:30; And Yahweh opened the mouth of the ass Num 22:28; Save me from the lion’s mouth Psa 22:21, etc., the term is often used in connection with inanimate things: mouth of a sack Gen 42:27; of the earth Gen 4:11; Num 26:10; of a well Num 29:2-3, Num 29:8, Num 29:10; of a cave Jos 10:18, Jos 10:22, Jos 10:27; of Sheol Psa 141:7; of the abyss Jer 48:28; of furnace (Aramaic tera, Dan 3:26); of idols Psa 115:5; Psa 135:16-17.
2. Figurative Sense
(1) The mouth denotes language, speech, declaration (compare lips, tongue, which see): By the mouth of is by means of, on the declaration of Luk 1:70; Act 1:16; Whoso killeth any person, the murderer shall be slain at the mouth of witnesses (Num 35:30; compare Deu 17:6; Mat 18:16; Heb 10:28); I will give you mouth and wisdom Luk 21:15; fool’s mouth Pro 18:7. (2) Mouth also denotes spokesman: He shall be to thee a mouth Exo 4:16.
Numerous are the idiomatic phrases which have, in part, been introduced into English by means of the language of the Bible. To put into the mouth, if said of God, denotes Divine inspiration Deu 18:18; Mic 3:5. To have words put into the mouth means to have instructions given Deu 31:19; 2Sa 14:3; Jer 19:1-15; Exo 4:11-16. The fruit of the mouth Pro 18:20 is synonymical with wisdom, the mature utterance of the wise. To put one’s mouth into the dust is equivalent with humbling one’s self (Lam 3:29; compare to lay one’s horn in the dust, Job 16:15). Silent submission is expressed by laying the hand upon the mouth Jdg 18:19; Job 29:9; Job 40:4; Mic 7:16; compare to refrain the lips; see LIP. To open the mouth wide against a person is to accuse him wildly and often wrongfully Psa 35:21; Isa 57:4, otherwise to open one’s mouth wide, to have an enlarged mouth means to have great confidence and joy in speaking or accepting good things 1Sa 2:1; Eze 33:22; 2Co 6:11; Eph 6:19. To gape upon one with the mouth means to threaten a person Job 16:10. Divine rebuke is expressed by the rod of God’s mouth Isa 11:4, and the Messiah declares He hath made my mouth like asharp sword (Isa 49:2; compare Rev 2:16; Rev 19:15, Rev 19:21). Great anguish, such as dying with thirst, is expressed by the tongue cleaving to the roof of the mouth (Hebrew hekh, Job 29:10; Psa 137:6; compare Psa 22:15).
Fuente: International Standard Bible Encyclopedia
Mouth
The ordinary applications of this word, common to all languages, require no explanation; but the following somewhat peculiar uses may be noted: ‘Heavy-mouthed,’ that is, slow of speech, and so translated in Exo 4:10; ‘smooth mouth’ (Psa 55:21), that is, a flattering mouth; so also ‘a mouth of deceit’ (Psa 109:2). The following are also remarkable phrases: ‘To speak with one mouth to mouth, that is, in person, without the intervention of an interpreter (Num 12:8; comp. 1Ki 8:15; Jer 32:4). ‘With one mouth,’ that is, with one voice or consent (Jos 9:2; 1Ki 22:13; 2Ch 18:12). ‘With the whole mouth,’ that is, with the utmost strength of voice (Job 19:16; Psa 66:17). ‘To put words into one’s mouth,’ that is, to suggest what one shall say (Exo 4:15; Num 22:38; Num 23:5; Num 23:12; 2Sa 14:19, etc.). ‘To be in one’s mouth,’ is to be often spoken of, as a law, etc. (Exo 13:9; comp. Psa 5:9; Psa 38:14). ‘To lay the hand upon the mouth,’ is to be silent (Jdg 18:19; Job 21:5; Job 40:4; comp. Pro 30:32), just as we lay the finger on the mouth to enjoin silence. ‘To write from the mouth of anyone’ is to do so from his dictation (Jer 36:4; Jer 36:27; Jer 36:32; Jer 45:1).
The mouth, as the organ of speech, also signifies the words that proceed out of it, which in the sacred style are the same as commands and actions. Hence, for a person or thing to come out of the mouth of another is to be constituted or commanded to become an agent or minister under a superior power: this is frequent in the Revelations (Rev 16:13-14; Rev 1:16; Rev 11:4-5; Rev 12:15; Rev 9:19). The term mouth is not only applied to a speech or words, but to the speaker (Exo 4:16; Jer 15:19), in which sense it has a near equivalent in our expression ‘mouthpiece.’
Fuente: Popular Cyclopedia Biblical Literature
MOUTH
Mouth according to the Oneirocritics,f1 denotes the house of the party; and by analogy, the teeth, the servants of the household.
The mouth also signifies the words that proceed out of it, which in the sacred style are the same as commands and actions, because they imply the effects of the thoughts; words or commands being the means used to communicate the thoughts and decrees to those that are to execute them. Hence for a person to come out of the mouth of another, signifies to be constituted and commanded, to become an agent or minister under a superior power. Thus the word of God, or the word that proceeds out of his mouth, signifies sometimes the actions of God’s Providence, his commands whereby he rules the world, and brings all things to his purpose; and sometimes that Divine Person, or emanated substance of himself, which executes his commands or word, as a minister; and by a metonymy of the abstract for the concrete usual in Holy Writ, and the eastern nations, is called the Word of God.
The house of God is the Church (Heb 3:2; Heb 3:6), out of which proceed the instruments both of mercy and judgment; of mercy now, and of judgment hereafter. See Psa 1495-9; Jer 51:19-23; Zec 10:3-5.
We must not, however, limit the signification of the symbol too much, and explain it of the church alone, as being more peculiarly the house of God; for, as his dominion extends over the Creation, the whole world, in one sense, is his House: and so hemay bring the instruments of his judgments from any nation.
F1 See chap. 41, 58, 59.Art. L. i. c. 33.
Fuente: A Symbolical Dictionary
Mouth
akin to stomachos (which originally meant “a throat, gullet”), is used (a) of “the mouth” of man, e.g., Mat 15:11; of animals, e.g., Mat 17:27; 2Ti 4:17 (figurative); Heb 11:33; Jam 3:3; Rev 13:2 (2nd occurrence); (b) figuratively of “inanimate things,” of the “edge” of a sword, Luk 21:24; Heb 11:34; of the earth, Rev 12:16; (c) figuratively, of the “mouth,” as the organ of speech, (1) of Christ’s words, e.g., Mat 13:35; Luk 11:54; Act 8:32; Act 22:14; 1Pe 2:22; (2) of human, e.g., Mat 18:16; Mat 21:16; Luk 1:64; Rev 14:5; as emanating from the heart, Mat 12:34; Rom 10:8-9; of prophetic ministry through the Holy Spirit, Luk 1:70; Act 1:16; Act 3:18; Act 4:25; of the destructive policy of two world potentates at the end of this age, Rev 13:2, Rev 13:5-6; Rev 16:13 (twice); of shameful speaking, Eph 4:29; Col 3:8; (3) of the Devil speaking as a dragon or serpent, Rev 12:15-16; Rev 16:13; (d) figuratively, in the phrase “face to face” (lit., “mouth to mouth”), 2Jo 1:12; 3Jo 1:14; (e) metaphorically, of “the utterances of the Lord, in judgment,” 2Th 2:8; Rev 1:16; Rev 2:16; Rev 19:15, Rev 19:21; of His judgment upon a local church for its lukewarmness, Rev 3:16; (f) by metonymy, for “speech,” Mat 18:16; Luk 19:22; Luk 21:15; 2Co 13:1.
Note: In Act 15:27, logos, “a word,” is translated “word of mouth,” RV (AV, “mouth,” marg., “word”).
“to bridle” (epi, “upon,” and A), is used metaphorically of “stopping the mouth, putting to silence,” Tit 1:11. Cp. phrasso, “to stop, close,” said of stopping the “mouths” of men, in Rom 3:19. See STOP.
Fuente: Vine’s Dictionary of New Testament Words
Mouth
Num 16:30 (a) By this figure is described the opening up of the crust of the earth which permitted Korah, Dothan and Abiram and their properties and families to go down into the heart of the earth or hell. (See also Num 26:10; Psa 69:15 Deu 11:6).
2Sa 22:9 (a) This is a poetic expression used by David in the rejoicing of his heart. He is describing the greatness of GOD, the power of his Lord, and the judgments decreed by the great Judge when He pours out His wrath upon His enemies. (See Psa 18:8).
2Ki 4:34 (c) We should learn by this figure that we are to talk to others in the language and in a manner which they can understand. This older prophet talked to the young man (in figure) n a way that a boy could understand the meaning. We should learn to do this also in our teaching and ministry.
Job 5:16 (a) The reference here is to the fact that the evil thoughts and desires of the heart find expression through the words that are spoken. The Lord by His grace and power prevents wicked people from saying evil things.
Job 31:27 (a) In this peculiar figure, Job describes the fact that he did not say one thing, and do something entirely different. There was no disagreement between his statements and his doings whereby he could deceive others. He was no hypocrite.
Job 41:19 (a) GOD is describing in poetic language the tremendous strength and fierce power of this animal which may have been one of the prehistoric monsters whose skeletons have been discovered.
Psa 22:21 (b) This is a type of the cruel power, the blasphemous statements and the cutting words spoken by the enemies of CHRIST as they surrounded the Cross on which He hung.
Isa 5:14 (a) Hell is ever ready to receive all who are sent there by CHRIST, the Judge. The gates are never closed; the entrance is never barred. There is no limit to the number that she may take into her pit of torture.
Isa 6:7 (c) Here we find that which may be used as a description of the cleansing power of GOD on the speech, the language and the conversation of men who trust in Him.
Isa 9:12 (b) This type represents the power of the enemies of Israel to come with damage and cruel hatred to invade the land and destroy the inhabitants.
Isa 11:4 (b) The reference no doubt is to the word that shall issue from the mouth of the Lord JESUS when He comes to judge the earth in righteousness and to punish His enemies. The rod is also mentioned as a sword proceeding from the mouth of the Lord JESUS CHRIST. His word is sufficient to judge and condemn. (See also Isa 49:2; Rev 2:16; Rev 19:15).
Dan 7:5 (b) The prophet is describing in an interesting way the King of the Media-Persian empire, Darius. That nation, with the Medians in supremacy, destroyed the kingdom of his three predecessors in Babylon. He is represented as devouring that which had been built up by the three great kings of Babylon.
Dan 7:8 (b) The proud and boastful language of the Roman emperors is thus described by this figure. It refers to the great leaders of the mighty Roman empire, which is represented by this fourth beast. (See also Dan 7:20).
Amo 3:12 (a) In this case the lion represents the invading hosts of the enemies of Israel who almost completely destroy the people of GOD. Very few of the Jews are left, and they are in hiding in any place they can find, such as under the bed, or hiding in a couch under the blankets. Only a very insignificant part of Israel is left after the enemies finish their attack. Not much is left with which Israel can walk and work, and not much is left of their power to hear the call or the will of GOD.
Nah 3:12 (b) By this we understand that Nineveh would become an easy prey to an invading army, who would destroy her inhabitants and carry away her possessions. The eater is the enemy that shall come to conquer Nineveh.
Zec 5:8 (b) The ephah was a measuring vessel. It was open at the top. The women probably represent commerce and business. They have wings to show that they may traverse the entire world if they wish. The woman in the midst may represent the fact that commerce and business have invaded society, and in a large measure controls the morals and actions of people everywhere. The lead weight placed on the opening at the top of this vessel probably indicates that GOD Himself seals men to the decision which they make, so that they are unable to extricate themselves from the chaos, the deceit, the wickedness in which they find themselves.
1Co 9:9 (a) The ox represents the Christian worker who is entitled to proper remuneration for the labor which he gives to GOD’s people, and to the church. He brings spiritual blessings to the saints, and they should give temporal blessings to him. (See also 1Co 9:11).
2Ti 4:17 (a) Paul describes his enemies as lions who would by their words and by their power hinder his testimony and destroy his person.
Rev 1:16 (a) This figure is often used about the words that come from the lips of our Lord. What he says is piercing, cutting and forceful. (See also Heb 4:12; Rev 19:15).
Rev 12:15 (a) By this figure is represented the power of Satan by which he endeavors to destroy the nation of Israel, and to blot out all trace of the Lord JESUS CHRIST. Probably he does most of this by his words, false teachings, false doctrines, and false religions which are in fact destroying millions of souls, and keeping them from CHRIST JESUS.
Rev 13:2 (a) This beast is the antichrist from whom there comes announcements that create great hopes and words that create great fears. He is described as a monstrous wild and fierce animal who by his messages destroys millions. (See also Rev 9:19).