Priests Of Israel.
In the time from the Exodus to the building of Solomon's temple there were about 14 high priests. They lived about 30 to 40 years.
Of those, there were 3 memorable ones.
Israel provoked God with their complaining and threatened to stone Moses constantly.
- Rephidim And Massah (Water). We want water now!
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink.
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord?
And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Strike The Rock.
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?
(Exodus 17: 1-7)
Amalek came to fight against Israel.
Moses, Aaron and Hur were on top of the hill.
They were winning as long as Moses' hands were lifted up.
So Aaron and Hur held up his hands while Joshua fought.
| Camp Sites in the Wilderness (Numbers 33) |
|Camp Site ||Comment ||Wrath |
|1||Rephidim ||No water to drink ||1||Thirst |
|Massah ||Moses strikes rock ||Amalek |
|2||Wilderness of Sinai ||Ten Commandments. Worshipped a Calf ||2||Eat the gold calf |
|3||Taberah ||Fire from God ||3||Heat |
|4||Kibroth-Hattaavah ||Ate quail meat. ||4||Plague |
(Wilderness of Zin)
|They rebelled. Moses sins. Strikes rock twice. |
Water from the rock.
|5 ||Exile |
Then came Amalek, and fought with Israel in Rephidim.
Choose An Army.
And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
Lift Up My Hands.
And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
But Moses hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
And Joshua discomfited Amalek and his people with the edge of the sword.
And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
And Moses built an altar, and called the name of it Jehovahnissi:
For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation.
(Exodus 17: 8-16)
- Taberah. They complained about the food.
And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp.
And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched.
And he called the name of the place Taberah: because the fire of the Lord burnt among them.
(Numbers 11: 1-3)
- Kibroth-Hattaavah (Quail Meat). They complained about the manna and demanded meat.
And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.
(Numbers 11: 4-6)
- Get Ready. I have something for you!
And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the Lord will give you flesh, and ye shall eat.
Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;
You Will Be Sorry.
But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt?
And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.
Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?
(Numbers 11: 18-22)
So God sent quails from on the east and they gathered a lot - 2 cubits high a days journey all around.
Wrath Of God.
And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague.
And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted.
(Numbers 11: 33-34)
The people were thirsty with Moses and were angry at him.
Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.
And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord!
And why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there?
And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.
(Numbers 20: 1-5)
Then moses appealed to the Lord.
Speak To The Rock.
Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.
And Moses took the rod from before the Lord, as he commanded him.
Moses Struck The Rock Twice.
And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?
And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.
(Numbers 20: 8-11)
He should have spoken to the rock.
It was a type of Christ. He would be struck only once and after that we would speak to Him in prayer.
Barred From The Promised Land.
And the Lord spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.
This is the water of Meribah; because the children of Israel strove with the Lord, and he was sanctified in them.
(Numbers 20: 12-13)
- The Death Of Moses. So Moses died on Mount Nebo.
On Mount Nebo.
And the Lord spake unto Moses that selfsame day, saying,
Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession:
And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people:
Because ye trespassed against me among the children of Israel at the waters of MeribahKadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel.
Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.
(Deuteronomy 32: 48-52)
God had to make Moses publically die and not enter the Promised Land.
However, after three days God raised him up and took him to heaven because this righteous man had been provoked.
He is a type of all who will be resurrected to see God.
Elijah is a type of these who would see God without dying.
Moses was up in the mountain for 40 days when the people rebelled and God told him to go down because the people had broken the covenant that they just agreed to.
And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.
(Exodus 31: 18)
So after only 40 days they gave up, saying that they did not know where Moses was.
Make Us A God.
And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
(Exodus 32: 1)
- The Golden Calf.
While Moses was delayed on Mount Sinai, the people asked Aaron to make a golden calf.
This is utter nonsense. God was visibly on the mountain and asked them to come up.
However they said that he is too scary, let Moses go up for us.
So this farce of saying that they did not know what happened to him is an excuse.
The mixed multitude wanted to worship idols and Aaron was too weak.
- Let's Party! So Aaron made a golden calf from their jewelry and declared a feast unto the Lord.
A Hand-Made God.
And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.
(Exodus 32: 3-4, 6)
- Drink Your Gods. Moses and Joshua came to see it and he threw the 10 commandments on the ground and broke it.
And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.
Drink It. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.
Did They Threaten You. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?
(Exodus 32: 19-21)
He ground the idol to a powder and made them drink it.
- Aaron's Pitiful Excuse. Aaron was a disgraceful leader until the day he died.
Don't Be Angry.
And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
The Calf Magically Appeared In The Fire.
And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)
(Exodus 32: 22-25)
- Death For Idolatry. They killed 3,000 of those who rebelled.
The Levites On The Lord's Side.
Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him.
And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.
(Exodus 32: 26-28)
- Rod Budded.
The men complained that they should be high priests.
So God told Moses to let every man take a rod, write their names on it and place them in the tabernacle. and the one who He chose will be high priest in the morning.
The Chosen One.
And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.
(Numbers 17: 8)
- Miriam And The Plagues.
Miriam and Aaron complained against Moses, saying that God can speak to them too.
Furthermore, they complained that his wife was an Egyptian woman (dark skinned).
God was angry told all three to come out.
Every prophet he has called, He has spoken to them in visions and dreams, but he spoke face-to-face with Moses.
When He left in the cloud, Miriam was covered with leprosy.
Aaron was also guilty but he was the high priest.
And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.
br>Heal Her. And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.
Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb.
And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee.
Seven Days Of Shame.
And the Lord said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.
And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.
(Numbers 12: 10-14)
She was shut out the camp for seven days.
- Strange Fire.
Nadab and Abihu, the sons of Aaron, took some strange fire and burned it before God. Fire came out and destroyed them.
They had kindled a fire which was not given by God.
This was not God's fire. There was a fire started by God which burned continually on the altar.
So Aaron and his remaining sons were not to mourn or show signs of mourning. Let the children of Israel mourn for them.
And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled.
Stay In The Camp. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses.
(Leviticus 10: 6-7)
- Cozbi (Numbers 25).
The Moabites and Midianites had enticed Israel to sin.
One man named Zimri blatantly took Cozbi in his tent in front of the people.
And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.
(Numbers 1-2, 6)
Killed The Two.
And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;
And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.
And those that died in the plague were twenty and four thousand.
Covenant Of Peace.
And the Lord spake unto Moses, saying,
Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
Wherefore say, Behold, I give unto him my covenant of peace:
(Numbers 25: 7-12)
Phineas earned himself the right to be the high priest,
- Death Of Aaron.
Right after Meribah, when Moses sinned by striking the rock Aaron died before entering the Promised Land.
Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.
Take Aaron and Eleazar his son, and bring them up unto mount Hor:
And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.
And Moses did as the Lord commanded: and they went up into mount Hor in the sight of all the congregation.
And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.
And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel.
(Numbers 20: 24-29)
Eli was the high priest when Hannah came into the temple. He thought that she was drunk.
In her distress she prayed to God for a child, because she was barren and her husband's other wife, her rival, was mocking her.
The following year, she gave birth to a son and promised God that she would dedicate him to God and sent him to live with Eli.
Eli's sons were a disgrace to the priesthood and Eli would not discipline them. So God chose another priest.
One night he was sleeping and he thought he heard Eli's voice calling, but Eli had not called him.
He heard the voice three times, so Eli perceived that it was God.
So he told him to reply "Speak Lord, for thy servant heareth".
- Philistines Captured The Ark.
The glory of God had departed for it was captured in battle by the Philistines.
- The Ark In Battle. They took the ark for good luck.
And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us to day before the Philistines?
A Bad Idea. Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.
So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
A Great Shout.
And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again.
(1 Samuel 4: 3-5)
- God Submitted To The Philistines.
God gave Himself up to the Philistines. Hophni and Phinehas were killed.
Eli fell and broke his neck and died.
And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.
His wife was pregnant and she named the boy Ichabod because the glory of God had left and her husband and father-in-law was dead.
And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.
And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her.
And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it.
And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.
And she said, The glory is departed from Israel: for the ark of God is taken.
(1 Samuel 4: 11, 18-22)
- God In The Camp Of The Philistines. So they took the ark and placed it with Dagon.
When they came back the next morning Dagon was lying prostrate before YHWH. So they set him upright.
He can't hear or walk or get up off the floor! What sort of cheap excuse for a god is this?
The next morning Dagon was again on the floor.
This time his head and hands were cut off.
The people were struck with plagues and were afraid of it and eventually called the Israelites to come and take it.
The House Of Dagon.
And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.
When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.
A Broken Baal Bowing To YHWH.
And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the Lord. And they took Dagon, and set him in his place again.
And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the Lord; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him.
Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day.
(1 Samuel 5: 1-5)
- We Want A King.
Samuel's son also corrupted the priesthood.
So they demanded a king.
Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba.
And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
Give Us A King.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord.
And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.
(1 Samuel 8: 2-7)
Samuel warned them how their kings would treat them.
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.
Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.
And Samuel told all the words of the Lord unto the people that asked of him a king.
Take Your Children As Slaves.
And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.
And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.
Cooks And Bakers.
And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
Best Property For His Servants.
And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.
10% (Tithe) For His Servants.
And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.
And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.
He will take the tenth of your sheep: and ye shall be his servants.
(1 Samuel 8: 2-7, 8-18, 19-22)
However, the people refused to listen and insisted on getting a king like all the other nations.
You Will Be Sorry.
And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.
Nay! We Want A King.
Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord.
And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
(1 Samuel 8: 2-7, 8-18, 19-22)
- Anointed Saul As King.
He choose Saul as king from the tribe of Benjamin, but he was rejected for disobedience.
He sought the advice from a witch, offered a sacrifice himself and did not obey God but allowed the people to keep the spoils from anationthat was to be wiped out and brought back his king.
Head And Shoulders.
Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
Handsome. And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
(1 Samuel 9: 1-2)
Saul died and his head was cut off.
Death Of Saul.
And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchishua, Saul's sons.
And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers.
Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it.
And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him.
So Saul died, and his three sons, and his armourbearer, and all his men, that same day together.
And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa.
And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people.
And they put his armour in the house of Ashtaroth: and they fastened his body to the wall of Bethshan.
All the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Bethshan, and came to Jabesh, and burnt them there.
(1 Samuel 31: 2-5, 6, 8-10, 12)
- Anointed David As King.
He anointed David as king and David who went on to defeat the giant Goliath.
- The Last Judge.
Samuel had the unique privilege of being both a priest and judge, but God was their leader.
So at the end the record says the following.
In those days there was no king in Israel; everyone did what was right in his own eyes
(Judges 21: 25)
The Foolishness Of God Is Wisdom.
For it is written, "I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside.
Where is the wise man? Where is the scribe? Where is the debater of the age? Has not God made foolish the wisdom of the world?
(1 Corinthians 1: 19)
||Time: 30 Minutes
Print: 6 pages
This File First Created : January 2016
Author: Laverna Patterson. Editors: Patterson (January 2016). Peer Review: None

Sagairt Iosrael.
Sa tréimhse ó Ecsodus go dtí tógáil teampall Sholaimh bhí thart ar 14 ardsagairt. Bhí cónaí orthu thart ar 30 go 40 bliain.
De na, bhí 3 memorable cinn.
Chuir Iosrael Dia i bhfianaise lena gcur in iúl agus bhagair siad le clocha a chaitheamh ar Mhaois go leanúnach.
- Rephidim agus Massah (Uisce). Ba mhaith linn uisce anois!
Agus do ghluais an uile shluagh do chloinn Israeil o'n bhfásach Sin, ar a n-imeachtaí, mar a d'ordaigh an Tighearna; agus do champaigh siad i Rephidim: agus ní raibh uisce do'n phobal a ól.
Agus do thréig an pobal le Maois, agus a dubhairt, Tabhair uisce dúinn, chum go dtabharfaimis. Agus thubhairt Maois riu, C'ar son a thaitníonn sibh rium? Cén fáth a bhfuil tú tempt an Tiarna?
Agus do bhí an pobal annsin deór, agus do bhris an pobal ar Mhaois, agus a dubhairt siad, Cér a thug tú amach sinn as an Éigipt, a chum go mbéadh sinn féin, agus ár gclann, agus ár n-eachóil, do mharbhadh deór?
Strike an Charraig.
Agus do ghlaoigh Maois ar an Tighearna, ag rádh, Ciod a dhéanaim ris an pobal so? Tá siad beagnach réidh chun clocha mé.
Agus adubhairt an Tighearna ri Maois, Téigh roimh an bpobal, agus gabh leat cuid de sheanóirí Iosrael, agus do chraoibh, leis a bhuail tú an abhainn, a ghlacadh i do láimh, agus téigh.
Feicfidh mé féin i do choinne ann ar an gcloch san Orib, agus buailfidh tú an chloch, agus beidh uisce ag teacht as, ionas go mbeidh an pobal ag ól. " Agus rinne Maois amhlaidh i láthair sheanóirí Iosrael.
Agus thug sé ainm an áit sin ar Masa agus ar Meriba, mar gheall ar an gconaimhscríobh ó chlann Iosrael, agus mar gheall ar an bhfíor-thriail a rinne siad an Tiarna, ag rá: An bhfuil an Tiarna i measc sinn nó nach bhfuil?
(Ecsodus 17: 1-7)
Tháinig Amaleach chun troid i gcoinne Iosrael.
Bhí Maois, Árón agus Hur ar bharr na cnoc.
Bhí siad ag buachan fad a bhí lámha Mhaois ar airde.
Mar sin, d'fhógair Aaron agus Hur go raibh a lámha ar bun agus Iósua ag troid.
▪ Áiteanna Champa sa Fhearas (Uimhreacha 33) ▪
Camp Site le ráiteas ag Wrath.
Níl aon uisce le hól ag an Rephidim
"Massah" Moses strikes rock as Amalek
2 handmade handmadeWildness Sinai sa deich Commandments. Adored a Calf sa dá chuid de na naisc E E ar an cailín órga.
"Tá 3 sheacsa Taberah saighdiúir Fire ó Dhia"
4 handmade Kibroth-Hattaavah saothraithe feoil quail. 4 lámh lámh Plague
(Wilderness of Zin)
Rinne siad a gcuid cionta. Peacaí Moses. Buaileann sé carraig dhá uair. Tá sé seo.
Uisce ón gcloch.
5 an t-Eascadh.
Agus tháinig Amaleac, agus do choga sé Israel i Rephidim.
Roghnaigh Arm.
Agus adubhairt Maois le Iósua, Roghnaigh fir dúinn, agus imigh amach, agus troid le Amaleach: amárach seasfaidh mé ar bharr na cnoic, agus slat Dé i mo láimh.
Agus rinne Iósua mar a dubhairt Maois ris, agus do chogadh sé le Amalec: agus do chuaidh Maois, agus Aaroin, agus Hur, suas ar bharr na cnoc.
Ardaigh Mo Láimhe.
Agus nuair a bhí Maois ag ardú a láimhe, bhí Iosrael buailte, ach nuair a bhí sé ag ísliú a láimhe, bhí Amaleac buailte.
Ach bhí lámha Mhaois trom, agus thóg siad cloch agus chuir iad faoi, agus shuigh sé air; agus chothaigh Aaron agus Hur a lámha, duine ar thaobh amháin agus duine ar thaobh eile, agus bhí a lámha seasmhach go dtí go raibh an ghrian imithe.
Agus do bhuail Iósua Amalec agus a phobal le h-easnamh na claidheamh.
Agus a dubhairt an Tighearna ri Maois, Scríobh so do chuimhneachán annsa leabhar, agus cuir i gcluas Iósué é: óir go ndearna mé go hiomlán cuimhne Amaleach ó fo neamh.
Agus thog Maois altóir, agus thug sé ainm air, an Tiarna-nissi.
Óir a dubhairt sé, Óir do mhionna an Tighearna, go mbeidh cogadh ag an Tiarna le hAmaleach ó ghlúin go glúin.
(Ecsodus 17: 8-16)
- Taberah. Rinne siad gearán faoin mbia.
Agus nuair a bhí an pobal ag gearán, bhí an méid sin mí-ádh leis an Tiarna. Nuair a chuala an Tiarna é, bhí a fhearg ar a ghnúis, agus d'ól an Tiarna ina measc agus chaith sé iad ag an imeall den champa.
Agus do ghlaoigh an pobal ar Mhaois: agus do ghuidh Maois ar an Tighearna, agus do sháradh an tine.
Agus thug sé Tabérah ar an áit sin, óir d'ól an Tiarna i measc a ndaoine.
(Uimhreacha 11: 1-3)
- Kibroth-Hattaavah (Foil Quail). Ghlac siad gearán faoin mana agus éiligh siad feoil.
Agus do bhí an t-sórt-chruinn a bhí i measc na ndaoine, ag iarraidh a bheith ag iarraidh, agus do ghlaodh clann Israeil a thuilleadh, agus a dubhairt, Cía a bheir dúinn feoil do ithe?
Is cuimhin linn an t‐iasc a bhí againn ag ithe saor in aisce san Éigipt, agus na cucumbers, agus na melons, agus na leac, agus na ceapaill, agus an garlic.
Ach anois tá ár n‐anam triomaithe; níl aon ní eile i láthair ach an mana seo.
(Uimhreacha 11: 4-6)
- Faigh réidh. Tá rud éigin agam duit!
Agus abair leis an bpobal: Naomhnaigh sibh féin don lá amárach, agus ithfidh sibh feoil, óir gur ghlaodh sibh i gcluas an Tiarna, ag rá: Cé a thabharfaidh feoil dúinn le hithe? Óir bhí sé go maith linn san Éigipt; dá bhrí sin tabharfaidh an Tiarna daoibh feoil, agus ithfidh sibh.
Ní lá amháin, ná dhá lá, ná cúig lá, ná deich lá, ná fiche lá a itheann sibh é,
Beidh ort brón.
ach mí iomlán, go dtí go dtiocfaidh sé amach ó do shrón, agus go mbeidh sé ina gháirt agaibh, ó gur dhiúltaigh sibh don Tiarna atá i measc sibh, agus gur ghlaodh sibh os a chomhair, ag rá: "Cén fáth a ndeachaigh muid amach as an Éigipt?"
Agus adubhairt Maois, Is sé céad míle coisdeach atá sa phobal, agus adubhairt tú, Tabharfaidh mé feoil dóibh, agus itheann siad ar feadh míosa.
An bhfuil na caora agus na beacha á mbásadh dóibh, chun go leor a bheith acu? Nó an tiocfaidh iasc na farraige go léir le chéile dóibh, chun go leor a thabhairt dóibh?
(Uimhreacha 11: 18-22)
Mar sin chuir Dia caitíní ón oirthear agus chruinnigh siad go leor - 2 chubht ar airde turas lá ar fad timpeall.
Wrath Dé.
Agus an tan do bhí an fheoil fós idir a bhfog, agus é gan a cheasadh, do bhí fearg an Tiarna ar an bpobal, agus bhuail an Tiarna an pobal le plá mór go mór.
Agus thugadh ainm an áit sin ar an áit sin, Kibrot-Hattaá: óir do chuir siad an pobal a bhí ag éadáil ann.
(Uimhreacha 11: 33-34)
Bhí an t-uafás ar na daoine le Maois agus bhí fearg orthu.
Agus tháinig clann Iosrael, agus an t‐eaglais uile, go bhfásach Sin sa chéad mhí; agus d'fhan an pobal i gCaedhís; agus fuair Míríam bás ann, agus adhlacadh í ann.
Agus ní raibh uisce ann don chomhthionól, agus chruinnigh siad le chéile i gcoinne Mhaois agus Aaron.
Agus do thréig an pobal le Maois, agus do labhair sé, ag rádh, Dá bhéadh ár mbás againn nuair a bhéadh ár mbráithre marbh roimh an Tighearna.
Agus cén fáth a thug sibh slua an Tiarna isteach sa bhfásach seo, chun go bhfuair muid féin agus ár n‐eallaigh bás ann?
Agus cad chuige a thug sibhse suas sinn as an Éigipt, chun sinn a thabhairt isteach sa áit seo olc? Ní háit í do shíol, ná do fhigiúr, ná do fhíonchaora, ná do phrónaidí; ní háit í do dhroim uisce.
(Uimhreacha 20: 1-5)
Ansin d'iarr Moses ar an Tiarna.
Labhair leis an gCarraig.
Tóg an slat, agus cruinnich an t‐eaglais, tusa agus do dheartháir Aaroin, agus labhair sibh ris an charraig os a súile, agus tabharfaidh sí a chuid uisce; agus cuirfidh tú uisce amach dóibh as an gcarraig, agus tabharfaidh tú uisce don t‐eaglais agus dá bheatha.
Agus ghlac Maois an tslat ó láthair an Tiarna, mar a d'ordaigh sé dó.
Bhuail Maois an Charraig Dhá Uimhir.
Agus do chruinnich Maois agus Aaron an coimhthional roimh an charraig, agus a dubhairt sé riu, Éist, a thréighibh; an dtighearnaimis uisge bhur n‐aghaidh as an charraig seo?
Agus do thóg Maois a lámh, agus bhuail sé an charraig dhá uair le a chnámh, agus tháinig uisce go mór as, agus d'ól an t‐eaglais agus a gcuid ainmhithe.
(Numeri 20: 8-11)
Ba chóir dó a bheith labhair leis an carraige.
Bhí sé ina chineál ar Chríost. Ní bheadh sé ach amháin a bhualadh agus ina dhiaidh sin ba mhaith linn labhairt leis i n-ar guí.
Díchealadh iad ó na Tíre Geallta.
Agus labhair an Tighearna ri Maois agus ri Árón, Óir nár chreid sibhse annsa, a chum a naomhacht a nochtadh domh i radharc chloinn Israeil, ní thionndaidh sibhse an t‐eaglais seo isteach sa tír a thug mé dóibh.
Is é sin Uisceanna Mheribhah, óir do thréig clann Israeil an Tiarna, agus do nocht sé a naofacht dóibh.
(Uimhreacha 20: 12-13)
- An bás de Moses. Mar sin, fuair Maois bás ar Shliabh Néabó.
Ar Mount Nebo.
Agus labhair an Tighearna ri Maois an lá sin, ag rádh,
Téigh suas ar shléibhe Abarim seo, ar shléibhe Nébó, atá i dtír Mhaoib, atá os comhair Iaricó; agus féach ar an tír Chanáin, a thabharfaidh mé do chlann Iosrael mar oidhreacht.
Agus bás duit ar an sliabh a rachaidh tú suas, agus cuirfear thú le do mhuintir, mar a fuair do bhràthair Árón bás ar sliabh Hor, agus chuirfear é le a mhuintir.
Óir do rinn sibhse míchonnus i measc chloinn Israeil ag uiscí Mherib-Cadesh, i bhfásach Sin; óir ní naomhaich sibhse mé i measc chloinn Israeil.
Ach feicfidh tú an talamh romhat, ach ní rachaidh tú isteach ann, an talamh a thabharfaidh mé do chlann Iosrael.
(Deuteronomi 32: 48-52)
Bhí ar Dhia a dhéanamh Moses bás go poiblí agus ní bheidh dul isteach sa Tiarann Geallta.
Mar sin féin, tar éis trí lá d'ardaigh Dia é agus thóg sé ar neamh é toisc gur cuireadh an fear ceart seo i ngleic.
Is samhail é de na daoine go léir a bheidh ar ais chun Dé a fheiceáil.
Is Elijah cineál de na a bheadh a fheiceáil Dia gan bás.
Bhí Maois ar an sliabh ar feadh 40 lá nuair a rinne an pobal a reáchtáil agus dúirt Dia leis dul síos toisc gur sháraigh an pobal an conradh a d'aontaigh siad leis.
Agus thug sé do Mhaois, nuair a chríochnaigh sé labhairt leis ar sliabh Shíona, dhá phláta an fhianais, táblaí cloiche, scríofa le fingire Dé.
(Ecsodus 31: 18)
Mar sin, tar éis 40 lá amháin, thug siad suas, ag rá nach raibh a fhios acu cá raibh Maois.
Déan Dia As dúinn.
Agus nuair a chonaic an pobal go raibh moisín ag moilliú as an sliabh, chruinnigh an pobal le chéile i dtreo Aaron agus dúirt siad leis: "Éirigh agus déana dia dúinn a rachaidh romhainn, óir ní fios cad a tharla don Mhaois seo, an fear a thug sinn amach as talamh na hÉigipte".
(Ecsodus 32: 1)
- An t-Uisce Óir.
Agus Moses ag moille ar Shliabh Sinai, d'iarr an pobal ar Aaron go ndéanfadh sé cailín órga.
Is nonsense iomlán é seo. Bhí Dia le feiceáil ar an sliabh agus d'iarr sé orthu teacht suas.
Mar sin féin dúirt siad go bhfuil sé ró-scary, lig Moses dul suas dúinn.
Mar sin, is é an farsa seo a rá nach raibh a fhios acu cad a tharla dó ná leithscéal.
Bhí an slua measctha ag iarraidh idols a adhradh agus bhí Aaron ró-lag.
- A ligean ar Páirtí! Agus rinne Aaron a gcuid bronntanas óir de na déithe agus d'fhógair sé féile don Tiarna.
Dia Deartha le Hannu.
Agus do thógbháil an pobal uile na cluaise órga a bhí ar a gcluasaibh, agus thugadar iad do Aaroin.
Agus do ghlac sé as a lámha, agus do rinne sé é le crann-chrutha, agus do rinne sé é mar fhál cómhadh: agus a dubhairt siad, Is é seo do Dhia, a Iosrael, a thug tú amach as talamh na hÉigipte.
Agus dh'éirich siad go luath ar maidin an lá dár gcionn, agus thug siad íobairtí dóite agus thug siad íobairtí síochána; agus shuigh an pobal síos chun ithe agus chun ól, agus d'éirigh siad suas chun spraoi a dhéanamh.
(Ecsodus 32: 3-4, 6)
- Ól Do Dhiaga. Moses agus Joshua tháinig chun é a fheiceáil agus chaith sé na 10 commandments ar an talamh agus bhris sé é.
Agus ar a ndeach sé go dtí an campa, chonaic sé an t‐eagla agus na damhsa; agus bhí fearg ar Mhaois, agus chaith sé na táblaí as a lámha agus bhris iad ag bun na sléibhe.
Ól é. Agus ghlac sé an t‐uabhal a rinneadar, agus dhóiteadh é san teine, agus do thréig sé é go póir, agus do shéalaigh sé é ar an uisce, agus do chuir sé clann Iosrael air.
An raibh siad bagairt tú. Agus a dubhairt Maois ri Árón, Ciod a rinne an pobal so dhuit, a chum go dtabharfá peaca mhór air?
(Eaxodus 32: 19-21)
Chuir sé an ídoll i bprúdar agus thug sé deoch dó.
- Aaron's Pitiful Excuse. - Tá sé i gceist agam. Bhí Aaron ina cheannaire náire go dtí an lá a fuair sé bás.
Ná Bí Angry.
Agus thubhairt Aaron, Ná bíodh fearg mo thighearna ag teitheadh: is aithne duit an pobal, gur olc a thaitníonn leo.
Óir a dubhairt siad liom, Déanaid dúinn déithe, a rachaidh romhainn: óir an Mhaois sin, an fear sin a thug sinn amach as talamh na hEiphit, ní fios cad a tharla dó.
An t-eachán a tháinig go draíochta sa tine.
Agus a dubhairt mise riu, An té a bhfuil ór aige, cuiridh sé as. Agus thug siad dom é, agus chaith mé é sa tine, agus tháinig an t‐éileamh seo amach.
Agus nuair a chonaic Maois go raibh an pobal go n‐aonta (mar bhí Aaron tar éis iad a n‐aonta a chur i náire i measc a naimhde),
(Ecsodus 32: 22-25)
- Death For Idolatry. D'éirigh siad 3,000 de na daoine a bhí ag éirí as.
Na Léivíigh Ar thaobh an Tiarna.
Ansin sheas Maois ag geata an champa agus dúirt sé, "Cé atá ar thaobh an Tiarna?" Lig dó teacht chugam. Agus chruinnich mic Léiví uile d'a ionnsuidh.
Agus thubhairt e riu, Mar so deir an Tighearna Dia Israeil, Cuiridh gach duine a chlaidheamh ar a ghualainn, agus rachaidh sibh a rith, ó gheata go geata, ar feadh an champa, agus mharfaidh gach duine a bhráthar, agus gach duine a chara, agus gach duine a chomharsa.
Agus rinne clann Léiví mar a d'iarr Maois, agus thit thart ar thrí mhíle fear as an bpobal an lá sin.
(Ecsodus 32: 26-28)
- Rod Budded.
Bhí na fir ag gearán go gcaithfí iad a bheith ina n-ard-shagart.
Mar sin dúirt Dia le Maois go dtógfadh gach fear slat, go scríobhfadh sé a n-ainmneacha air agus go gcuirfeadh sé iad sa tabernacle. agus an duine a roghnaigh sé a bheith ina ardsagairt ar maidin.
An Chosen One.
Agus ar maidin an lá dár gcionn, nuair a chuaigh Maois isteach i mboth an Teachta, féuch, bhí an slat a bhí ag Árón do theach Léiví ar bhroinn, agus bhí bláthanna air, agus bhí bláthanna air, agus bhí almón air.
(Uimhreacha 17: 8)
- Miriam And The Plagues. - Tá sé i gceist agam.
Mhiariam agus Árón a gearán i gcoinne Mhaois, ag rá go bhféadfadh Dia labhairt leo freisin.
Ina theannta sin, rinne siad gearán go raibh bean Éigipteach (dath dorcha) ina bhean chéile.
Bhí Dia feargach dúradh an triúr a fháil amach.
Gach fáidh a ghlaoigh sé, labhair sé leo i radharcanna agus i mbrionglóidí, ach labhair sé go pearsanta le Mhaois.
Nuair a d'imigh sé sa scamall, bhí Miriam clúdaithe le léabhras.
Bhí Aaron ciontach freisin ach bhí sé ar an ardsagairt.
Agus do thréig an neul ó'n bhothán; agus, féuch, bhí Miriam léibhrite, geal mar an sneachta: agus do fhéachadar Árón ar Miriam, agus, féuch, bhí sí léibhrite.
Slánaigh í. Agus thubhairt Aaron ri Maois, A thighearna, guidheam ort, ná cuir ar ár n‐aghaidh an peaca, a rinneamar go h-amad, agus a pheacaíomar.
Ná bíodh sí mar dhuine marbh, a bhfuil leath-chruaidh air nuair a thagann sé amach as bhroinn a mháthar. "
Agus do ghlaoigh Maois ar an Tighearna, ag rádh, O Dhia, guí í anois, a Ghuí, a Ghuí.
Seacht Lá de Shame.
Agus adubhairt an Tighearna ri Maois, Dá mbeith a athair ach spíocadh i n‐aghaidh, ní bheadh sí náire seacht lá? déanfaidh sí a bheith ar an taobh amuigh den champa seacht lá, agus ina dhiaidh sin cuirfear isteach í.
Agus do chuireadar Miriam amach as an campa seacht lá: agus ní raibh an pobal ag imeacht go dtí go ndearnadh Miriam a thabhairt isteach.
(Uimhreacha 12: 10-14)
Bhí sí ar shiúl ón gcampa ar feadh seacht lá.
- Dóiteáin aisteach.
Agus ghlac Nadab agus Abihu, mic Árón, teine neamhghnácha agus chuir siad é os comhair an Tiarna. Tháinig tine amach agus scrios iad.
Bhí siad lasadh an tine nach raibh a thabhairt ag Dia.
Ní raibh sé seo tine Dé. Bhí tine ag Dia a bhí ag lasadh a bhí ag lasadh go leanúnach ar an altóir.
Dá bhrí sin, níor cheart d'Aaron ná dá mhac a bhí fágtha a bheith ag caoineadh ná comharthaí de chaoineadh a thaispeáint. Lig clann Iosrael a bheith ag caoineadh dóibh.
Agus thubhairt Maois ri hAaron, agus ri Eleazar agus ri Ithamar a mhic, Na cuiribh bhur n-uachdar, agus na scriosadh bhur n-éadaí, ionnus nach bàsaich sibh, agus nach dtiocfadh fearg ar an bpobal uile: ach do bhur bhráithre, an teaghlach uile Israeil, bíodh siad ag caoineadh ar an teineadh a chuir an Tiarna i ngníomh.
Fan sa Champa. Agus ní rachaidh sibh amach ó dhoras na teampaill choimhcheana, ar eagla go bhfaighidh sibh bás; óir tá ola ungadh an Tiarna oraibh. Agus rinne siad de réir focal Mhaois.
(Leibhitic 10: 6-7)
- Cozbi (Uimhreacha 25).
Bhí na Moabigh agus na Midianigh tar éis Iosrael a mhealladh chun peaca.
Ghlac fear ar a dtugtar Zimri Cozbi ina theach i láthair na ndaoine.
Agus do chónaic Iosrael i Sitim, agus do thógbhadh an pobal ag déanamh fornication le iníonacha Moab.
Agus thugadar cuireadh don phobal chun íobairt a n-dia: agus d'ith an pobal, agus do ghluais iad do na déithe.
Agus, féuch, tháinig fear de chlann Iosrael agus thug sé bean Mhiadianach dá bhráithre, i bhfianaise Mhaois agus i bhfianaise chruinniú uile chloinn Iosrael, agus iad ag caoineadh ag doras na teampaill chruinnithe.
(Numeri 1-2, 6)
Marú an Dhá.
Nuair a chonaic Fineas mac Eleasar, mac Árón an sagart é, d'éirigh sé as an bpobal agus ghlac sé spear ina láimh.
agus chuaigh sé i ndiaidh an duine Iosraelach isteach sa bhoth, agus shroich sé an bheirt acu, an fear Iosraelach agus an bhean, trí bhroinn. Agus d'éirigh an plá ó chlann Iosrael.
Agus do bhás na daoine san phláigh, a bhí fiche agus ceithre mhíle.
Covenant of Síocháin.
Agus labhair an Tiarna le Maois, ag rá:
Chuir Phineas mac Eleasar, mac Árón an sagart, mo ghá ar ais ó chlann Iosrael, agus bhí sé díograiseach domsa ina measc, ionas nach dtugadh mé clann Iosrael i mo díograis.
Dá bhrígh sin abair, Feuch, tugam mo choimhde síochána dó:
(Uimhreacha 25: 7-12)
Phineas earned féin an ceart a bheith ina ard-shagart,
- Bás Aaron.
Díreach tar éis Meribah, nuair a pheacaigh Mhaois trí bhualadh a dhéanamh ar an gcloch fuair Árón bás sula ndeachaigh sé isteach sa Tír Geallta.
Cuirfear Árón lena mhuintir, óir ní rachaidh sé isteach sa tír a thug mé do chlann Iosrael, mar gur éirigh sibhse in aghaidh mo threoracha ag uisce Mheribhah.
Tóg Aaroin agus Eleasar a mhac, agus tabhair suas iad go sliabh Hor:
Agus do thóg tú Aaron a chuid éadaigh, agus cuiridh tú iad ar a mhac Eleasar: agus cuirfear Aaron le a mhuintir, agus básfar ann.
Agus rinn Maois mar a d'ordaigh an Tighearna: agus chaidh iad suas ar sliabh Hor, a radharc an choimhthionail uile.
Agus do thóg Maois d'Aaron a chuid éadaigh, agus do chuir sé iad ar Eleasar a mhac: agus do bhás Aaron annsa, ar bharr na sléibhe: agus do shliocht Maois agus Eleasar ó'n sliabh.
Agus nuair a chonaic an pobal go raibh Árón marbh, rinne siad caoineadh ar Árón ar feadh tríocha lá, an teaghlach Iosrael ar fad.
(Numeri 20: 24-29)
Bhí Éilí ina ardsagairt nuair a chuaigh Hannah isteach sa teampall. Shíl sé go raibh sí ar ól.
I dtrioblóid a bhí sí ag guí le Dia ar leanbh, mar go raibh sí neamhtháir agus go raibh an bhean eile dá fear céile, a iomaitheoir, ag magadh uirthi.
An bhliain ina dhiaidh sin, rug sí mac agus gheall sí le Dia go gcuirfeadh sí ar a shon é agus go gcuirfeadh sí é chun cónaí le Éilí.
Bhí mic Éilí ina náire ar an sagairt agus ní dhearna Éilí smacht orthu. Mar sin roghnaigh Dia sagart eile.
Ar oíche amháin bhí sé ag codladh agus shíl sé gur chuala sé guth Eli ag glaoch air, ach ní raibh Eli glaoch air.
Chuala sé an guth trí huaire, agus thuig Éilí gurbh é Dia a bhí ann.
Mar sin dúirt sé leis a fhreagairt "Labhair, a Thiarna, mar go bhfuil do sheirbhíseach ag éisteacht".
- Philistines Captured an Arca.
Bhí an ghlóir Dé imithe mar bhí sé gabhadh i gcath ag na Philistines.
- An Arca i gCath. Ghlac siad an arc le haghaidh dea-ádh.
Agus nuair a tháinig an sluagh isteach sa champa, dúirt seanóirí Iosrael: "Cén fáth a bhuail an Tiarna sinn inniu os comhair na nFilistíneach?
Is droch-smaoineamh é. Déanaimis an arc conartha an Tiarna a chur chugainn ó Shíló, go dtiocfaidh sé i measc sinn agus go sábhálfaidh sé sinn ó láimh ár naimhde.
Agus chuir an pobal go Sioló, agus thugadar amach as sin arca conradh an Tiarna na sluaite, a bhfuil a shuí idir na cherubim; agus bhí dhá mhac Eilí, Hofni agus Phineas, ann le arca conradh Dé.
An t-Urrús Mór.
Agus nuair a tháinig arca conradh an Tiarna isteach sa champa, d'fhógair Iosrael go léir le háthas mór, go raibh an talamh ag crith arís.
(1 Samúéil 4: 3-5)
- Dia a chur faoi réir do na Philistines.
Thug Dia féin suas leis na Philistines. Maraíodh Hofni agus Phinehas.
Thit Éilí agus bhris a mhuineál agus fuair sé bás.
Agus do ghabh an t-árda Dé, agus do marbhadh dhá mhac Eilí, Hofni agus Phineas.
Bhí a bhean ag iompar clainne agus thug sí Ichabod ar an buachaill mar go raibh glóir Dé imithe agus go raibh a fear céile agus a athair-i-dlí marbh.
Agus nuair a luaigh sé air an arc Dé, thit sé as an suíochán ar chúl taobh leis an doras, agus bhris sé a mhuineál agus fuair sé bás, óir bhí sé ina sheanfhear agus ina throm. Agus bhí sé mar bhreitheamh ar Iosrael ar feadh daichead bliain.
Agus bhí a bhean-de-ghin, bean Phinehas, ag iompar clainne agus ag teacht chun breith. Nuair a chuala sí an scéal go raibh arca Dé tógtha agus go raibh a seanathair-dlí agus a fear céile marbh, chuir sí í féin ar a gcúl agus chuir sí ar bhreith, mar bhí na piananna uirthi.
Agus ar am a bháis, a dubhairt na mná a bhí ina seasamh aice léi, Ná bíodh eagla ort; óir rug tú mac. Ach níor fhreagair sí, ná ní raibh sí ag tabhairt aird air.
Agus thug sí ainm ar an leanbh Icabód, ag rá, D'imigh an ghlóir ó Iosrael: óir go raibh arca Dé tógtha, agus óir a sheantuis agus a fear céile.
Agus a dubhairt sí, D'fhág glóir Iosrael, óir do ghabh an arc Dé.
(1 Samúéil 4: 11, 18-22)
- Dia i Camp na Philistines. Agus thóg siad an chárta agus chuir siad é le Dagon.
Nuair a tháinig siad ar ais ar maidin an lá dár gcionn, bhí Dagon suite ar a thír féin faoi bhráid an Tiarna. Mar sin, chuir siad suas é.
Ní féidir leis éisteacht ná siúl ná éirí as an urlár! Cén cineál leithscéal saor do Dhia is é seo?
An mhaidin dár gcionn bhí Dagon ar an urlár arís.
An uair seo a bhí a cheann agus a lámha a ghearradh amach.
Bhí plágha ag bualadh ar na daoine agus bhí eagla orthu agus sa deireadh ghlaoigh siad ar na hIosraeligh teacht agus é a thógáil.
An Teach Dagon.
Agus ghabh na Philistínigh àirc Dé, agus thugadar í ó Ebenézer go Asdod.
Agus nuair a thóg na Filistínigh an arc Dé, thugadar isteach é i dteach Dagón é, agus chuir siad é in aice le Dagón.
Bail Broken Bowling chun YHWH.
Agus ar a n‐éiríodh na hAsdáduin go luath ar maidin lá eile, féuch, bhí Dágon ar a thír ar a aghaidh os comhair àirc an Tiarna. Agus ghlacadar Dágon, agus chuiridís é ar ais ina shuí.
Agus ar éirigh siad go luath ar maidin an lá dár gcionn, feictear go raibh Dagón ar a aghaidh go talamh os comhair áirc an Tiarna; agus bhí ceann Dagón agus a dhá ghualainn ar an mbosca ar an tolg; níor fhan ach an stob Dagón air.
Dá bhrí sin ní léimfidh sagairt Dágón ná aon duine a théann isteach i dteach Dágón ar thromchla Dágón in Asdod go dtí an lá atá inniu ann.
(1 Samúéil 5: 1-5)
- Ba mhaith linn Rí.
Rinne mac Shamuel an sagairt a thruailliú freisin.
Mar sin, éileamh siad rí.
Agus ba ainm a chéad mhac, Joel, agus ba ainm a dara mac, Aibia: bhí siad ina bhreithiúna i Beir Sheaba.
Ach níor shiúil a mhac ina shlí féin, ach bhí siad ar an mbóthar le haghaidh brabús, agus ghlac siad bronntanas agus rinne siad breithiúnas a dhíbirt.
Tabhair dúinn Rí.
Ansin chruinnigh seanóirí Iosrael go léir le chéile agus tháinig siad go Samuel i Rama.
Agus a dubhairt siad ris, Feuch, tá tú sean, agus ní rachaidh do mhac do shlíibh: dá bhrígh sin cuir rìgh ar ár son, a bhreitheamh orainn, mar atá na náisiúin uile.
Ach ní raibh an ní sin maith do Shamuel, nuair a dubhairt siad, Tabhair rì dúinn a bhreitheamh orainn. Agus Samuel guí leis an Tiarna.
Agus adubhairt an Tighearna ri Samuil, Éist le guth an phobail i ndén uile ní a deir siad leat: óir ní tusa a dhiúltaigh siad, ach dhiúltaigh siad mise, gan mise a bheith ina rí orthu.
(1 Samúéil 8: 2-7)
Thug Samuíl rabhadh dóibh faoin gcaoi a gcaithfeadh a rí leo.
De réir na n-oibreacha uile a rinne siad ó lá a thug mé amach iad as an Éigipt go dtí an lá seo, agus iad ag mo thréigean agus ag fónamh do dhéithe eile, mar sin tá siad ag déanamh leatsa freisin.
Uime sin, dá bhrígh sin, éist leo; achd cuirse ar a n‐aird iad go fírinneach, agus cuir in iúl dóibh cód an rí a bheidh ag ríocht orthu.
Agus do labhair Samuil na briathra uile do Dhia ris an bpobal, a d'iarr rí uaidh.
Glac Do Leanaí Mar Slábhaithe.
Agus thubhairt e, Seo beart an rí a bheidh ag reiligiún oraibh: gabhaidh sé bhur n‐iníonacha, agus cuirfidh sé iad mar a charr, agus mar a chapaill, agus rithfidh siad roimh a charr.
Agus cuirfidh sé air ceanndaigh air míle agus ceanndaigh air chúig fiche, agus cuirfidh sé iad a fhilleadh a chuid talún agus a chuid fómhar, agus a chuid uirlisí cogaidh agus uirlisí a charr.
Cokeanna agus Béicéirí.
Agus glacfaidh sé bhur n-iníonacha féin mar pheataí, agus mar chócairí, agus mar bhácálaithe.
An Maoin is Fearr dá Sheirbhísigh.
Agus glacfaidh sé bhur bhfeirmeacha, bhur ngléasra, agus bhur n-oliucha, an chuid is fearr díobh, agus tabharfaidh sé iad dá sheirbhísigh.
10% (Tithing) Do chuid seirbhíseach.
Agus glacfaidh sé an deicheamh de bhur n-uibhe agus de bhur ngleibh, agus tabharfaidh sé dá fhuaimnigh agus dá sheirbhísigh é.
Agus gabhaidh sé bhur seirbhísigh, agus bhur ngairbhísigh, agus bhur n-uain is fearr, agus bhur n-aigne, agus cuirfidh sé iad a shaothar féin.
Glacfaidh sé an deichiú cuid de bhur n-uain, agus beidh sibhse ina sheirbhísigh.
(1 Samúéil 8:2-7, 8-18, 19-22)
Mar sin féin, dhiúltaigh na daoine éisteacht agus d'áitigh siad ar rí a bheith acu cosúil leis na náisiúin eile go léir.
Beidh ort brón.
Agus glaodhaidh sibhse an lá sin as bhur rí, a thogh sibhse féin, agus ní héigfidh an Tiarna sibh an lá sin.
Ní! Ba mhaith linn Rí.
Ach níor éist an pobal le guth Shamuel, agus dúirt siad: "Níl, ach ba mhaith linn rí a bheith againn orainn.
Go mbeimid mar an gcéanna le na náisiúin uile: go ndéanfaidh ár n-aingne breithiúnas orainn, agus go dtéann sé amach romhainn, agus go ndéanfaidh sé ár gcath.
Agus chuala Samuil briathra uile an phobail, agus labhair sé iad i gcluas an Tiarna.
Agus adubhairt an Tighearna ri Samuil, Éistigidh tú a ghuth, agus cuiridh tú rí orra. Agus a dubhairt Samuil ri fir Israeil, Téigí gach duine a bhaile féin.
(1 Samúéil 8:2-7, 8-18, 19-22)
- Salbh Saul mar Rí.
Roghnaigh sé Saul mar rí as treibh Bhiniáimin, ach dhiúltaigh sé dó mar gheall ar a neamhspleáchas.
D'iarr sé comhairle ó witch, thairg sé íobairt é féin agus ní raibh sé ag éisteacht le Dia ach lig sé do na daoine a choinneáil ar an spoil ó náisiún a bhí le scriosadh agus a thabhairt ar ais a rí.
Ceann agus Gualainn.
Bhí fear de Bheniáimin, a raibh a ainm Kish, mac Abiel, mac Zeror, mac Bechorath, mac Aifia, fear láidir agus cumhachtach de shliocht Bheniáimin.
Go hálainn. Agus bhí mac aige, darbh ainm Saul, óg óg agus álainn, agus ní raibh duine ar bith de chlann Iosrael álainn ná é; óna ghualainn agus os a chionn bhí sé níos airde ná aon duine eile sa phobal.
(1 Samúéil 9: 1-2)
Fuair Saul bás agus ghearradh a cheann as.
Bás Saul.
Agus do lean na Filistínigh go dian ar Sól agus ar a mhac: agus do mharbh na Filistínigh Iónátán, agus Abinadab, agus Melchisua, mic Sól.
Agus do bhí an cath go dian i n-aghaidh Sól, agus do bhuail na saigheadach é, agus do ghortú go mór é na saigheadacha.
Dúirt Sól le a chuid armóir: "Tóg do chlaidheamh agus cuir isteach orm é, ar eagla go dtiocfaidh na daoine neamhchruinnithe seo agus go gcuirfidh siad isteach orm agus go ndéanfaidh siad mí-úsáid orm". Ach níor theastaigh óna chlaidheamh-iompróir, óir bhí eagla mhór air. Uime sin ghlac Saul claíomh, agus thit sé air.
Agus nuair a chonaic a chuid airm-iompróir go raibh Saul marbh, thit sé chomh maith ar a chlaíomh agus fuair bás leis.
Mar sin fuair Saul bás, agus a thrí mhac, agus a chuid armchair, agus a chuid fir go léir, an lá sin le chéile.
Agus ar an lá a d'imigh na Filistínigh chun na marbh a ghlanadh, fuair siad Saul agus a thrí mhac ag titim ar shléibh Ghilboa.
Agus do ghearradar a cheann, agus do thógadar a armus, agus do chuiradar ar feadh na tíre na Phiolistínigh ar fud, chum an fhógra a nochtadh i dteach a n-díol, agus i measc na ndaoine.
Agus do chuir siad a armla i dteampall Aistartha; agus do chuir siad a chorp ar bhalla Bhéatháin.
D'éirigh na fir daingean go léir, agus shiúil siad an oíche ar fad, agus thóg siad corp Shola agus corp a mhic ó bhalla Bhéatháin, agus thug siad go Iabéis iad agus dóiteadar iad ann.
(1 Samúéil 31:2-5, 6, 8-10, 12)
- David Unged mar Rí.
Rinne sé anoint David mar rí agus David a chuaigh ar aghaidh chun an giant Goliath a bhuachan.
- An Breitheamh Deireanach.
Bhí an t-onóir uathúil ag Samuil a bheith ina shagart agus ina bhreitheamh araon, ach ba é Dia a cheannaire.
Mar sin, ag an deireadh deir an taifead an méid seo a leanas.
Sa lá sin ní raibh rí ar bith in Iosrael; bhí gach duine ag déanamh an ní a bhí ceart ina shúile féin.
(Comhnaitheoirí 21: 25)
Is é an Folly Dé Wisdom.
Mar tá sé scríofa, "Déanfaidh mé eagna na n-eagnaithe a scriosadh, agus cuirfidh mé ar ceal cliste na n-eagnaithe".
Cá bhfuil an fear ciallmhar? Cá bhfuil an scríobhaí? Cá bhfuil an díospóireacht aois? Nach ndearna Dia eagna an tsaoil seo ina bhfolach?
(1 Corantaigh 1: 19)
Am a chur ar an mbord: 30 nóiméad
Cló: 6 leathanach
Cruthaíodh an comhad seo den chéad uair: Eanáir 2016
Údair: Laverna Patterson. Editor: Patterson (Eanáir 2016). Athbhreithniú Peer: Níl aon cheann


Third Mithridatic War
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|Third Mithridatic War|
|Part of the Mithridatic Wars|
A bust of King Mithridates VI of Pontus
|Kingdom of Pontus,
Kingdom of Armenia
|Commanders and leaders|
|Lucius Licinius Lucullus,
Gnaeus Pompeius Magnus
|Mithridates VI of Pontus,
Tigranes the Great
The Third Mithridatic War (73–63 BC) was the last and longest of three Mithridatic Wars and was fought between Mithridates VI of Pontus, who was joined by his allies, and the Roman Republic. The war ended in defeat for Mithridates, ending the Pontic Kingdom, and resulted in the Kingdom of Armenia becoming an allied client state of Rome.
Prior to war
The period between the Second and Third wars of Rome and the Pontic Kingdom (81–75 BC) is discussed under the Kingdom of Pontus. There it can be seen how the long piracy wars were a development out of the First Mithridatic War and especially of the alliance between Mithridates VI and Sertorius, which in joining those two threats into a unity much larger than its parts had the serious potential of overturning Roman power. The immediate cause of the Third War was the bequest to Rome by King Nicomedes IV of Bithynia of his kingdom upon his death (74 BC).
Forces and initial deployments, 74–73 BC
Having launched an attack at the same time as a revolt by Sertorius swept through the Spanish provinces, Mithridates was initially virtually unopposed. The Senate responded by sending the consuls Lucius Licinius Lucullus and Marcus Aurelius Cotta to deal with the Pontic threat. The only other possible general for such an important command, Pompey, was in Gaul, marching to Hispania to help crush the revolt led by Sertorius. Lucullus was sent to govern Cilicia and Cotta to Bithynia.
The original plan was that Cotta should tie down Mithridates' fleet, while Lucullus attacked by land. Cotta was therefore ordered to station his fleet at Chalcedon, while Lucullus marched through Phrygia with the intention of invading Pontus. Lucullus had not advanced far when news came through that Mithridates had made a rapid march westward, attacked Cotta, and forced him to flee behind the walls of Chalcedon. Sixty-four Roman ships had been captured or burnt, and Cotta had lost three thousand men. There Cotta was forced to remain until Lucullus could come to his rescue.
Having made his way to Nicomedia, Cotta watched in frustration as Mithridates, after destroying his fleet, escaped the city and sailed down the Bosporus to the town of Heraclea Pontica. Joined by Lucullus at Nicomedia in 73 BC, Cotta was assigned the task of securing Lucullus' rear by taking the town of Heraclea, which Mithridates had reinforced with 4,000 troops. After reducing the Pontic coast, Cotta began besieging Heraclea, which took him two years to complete, sacking the city in 71 BC. During this time he was forced to dismiss one of his quaestors, P. Oppius, charging him with bribery and conspiracy.
While Lucullus stayed in the East, Cotta returned to Rome in 70 BC, where he at first was widely acclaimed for his victory at Heraclea. However, around 67 BC he was accused of appropriation of war booty by Gaius Papirius Carbo. He was convicted of the offence and expelled from the Senate.
Lucullus in command
Battle of Tigranocerta
Upon his arrival, Lucullus met up with Roman forces which had been campaigning in Asia Minor. In 69 BC Lucullus led a campaign into Armenia against Tigranes the Great, Mithridates' son-in-law and ally, to whom Mithridates had fled after Cabeira. He began a siege of the new Armenian imperial capital of Tigranocerta in the Arzenene district. Tigranes returned from mopping up a Seleucid rebellion in Syria with his main host, and sought battle with the Romans. Lucullus' army annihilated the Armenian host, despite odds of about more than two to one against him. This was the famous battle of Tigranocerta. It was fought on the same (pre-Julian) calendar date as the Roman disaster at Arausio 36 years earlier, the day before the Nones of October according to the reckoning of the time (or October 6), which is Julian October 16, 69 BC. Tigranes then retired to the northern regions of his kingdom to gather another army and defend his hereditary capital of Artaxata. Meanwhile, Lucullus moved off south-eastwards to the kingdom of the Kurds (Korduene) on the frontiers of the Armenian and Parthian empires. During the winter of 69-68 BC both sides opened negotiations with the Parthian king, Arsaces XVI, who was presently defending himself against a major onslaught from his rival Frahates III coming from Bactria and the far east.
Battle of Artaxata
In the summer of 68 BC Lucullus marched against Tigranes and crossed the Anti-Taurus range heading for the old Armenian capital Artaxata. Once again Tigranes was provoked to attack and in a major battle at the Aratsani River Lucullus was heavily defeated by the Armenian army. Soon he left this campaign and when winter came on early in the Armenian tablelands, his troops mutinied, refusing to go further, and he was forced to withdraw southwards back into Arzenene. From there he proceeded back down through Korduene into old Assyria and in the late autumn and early winter besieged and took Nisibis, the main Armenian fortress city in Northern Mesopotamia.
During the winter of 68-67 BC at Nisibis, his authority over his army was more seriously undermined by the efforts of his young brother-in-law Publius Clodius Pulcher, apparently acting in the interests and pay of Pompey the Great, who was eager to succeed Lucullus in the eastern command. After mutiny spread in the legions with the troops refusing to obey Lucullus' commands, the senate sent Pompey to succeed Lucullus. This lull allowed Mithridates and Tigranes to retake part of their respective kingdoms.
Pompey in command
On the approach of Pompey, Mithridates retreated towards Armenia but was defeated. As Tigranes the Great now refused to receive him into his dominions, Mithridates resolved to plunge into the heart of Colchis, and thence make his way to his own dominions in the Cimmerian Bosporus. Pompey now marched against Tigranes, whose kingdom and authority were now severely weakened. Tigranes then sued for peace and met with Pompey to plead a cessation of hostilities. The Armenian Kingdom now became an allied client state of Rome.
In 65 BC, Pompey had set out in pursuit of Mithridates meeting opposition from the tribal Caucasians and after advancing as far as Phasis in Colchis, where he met up with Servilius, the admiral of his Euxine fleet. Pompey now retook his steps, and spent the winter at Pontus, which he declared would become a Roman province.
Complete Roman victory
After his defeat by Pompey in 65 BC, Mithridates VI fled with a small army from Colchis (modern Georgia) over the Caucasus Mountains to Crimea and attempted to raise yet another army to take on the Romans but failed to do so. In 63 BC, he withdrew to the citadel in Panticapaeum. His eldest son, Machares, now king of Cimmerian Bosporus, whose kingdom had been reorganized by the Romans, was unwilling to aid his father. Mithridates had Machares murdered and took the throne of the Bosporan Kingdom, intent on retaking Pontus from the Romans. His younger son, Pharnaces II, backed by a disgruntled and war weary populace, led a rebellion against his father. This betrayal, after the decisive defeat in battle, hurt Mithridates more than any other and seeing his loss of authority he attempted suicide by poison. The attempt failed as he had gained immunity to various poisons from taking tiny doses of all available poisons throughout his life to guard against assassination. According to Appian's Roman History, he then ordered his Gallic bodyguard and friend, Bituitus, to kill him by the sword: Mithridates' body was buried in either Sinope or Amaseia, on the orders of Pompey himself.
- Anthon, Charles & Smith, William, A New Classical Dictionary of Greek and Roman Biography, Mythology and Geography, 1860, pg. 226
- Holmes, T. Rice, The Roman Republic and the Founder of the Empire, Vol. I, 1923, pg. 180
- Appian. Mithridates. 71; Plutarch. Lucullus. 8
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pg. 99
- Holmes, T. Rice, The Roman Republic and the Founder of the Empire, Vol. I, 1923, pg. 183
- Holmes, T. Rice, The Roman Republic and the Founder of the Empire, Vol. I, 1923, pg. 184
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pgs. 110, 116 & 122
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pg. 110
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pg. 127
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pgs. 127 & 144
- Plutarch Camillus 19.11, Lucullus 27.8-9
- See Roman calendar, sub-heading Conversion of pre-Julian dates)
- A History of Rome, LeGlay, et al. 100
- Hojte, Jakob Munk. "The Death and Burial of Mithridates VI". Retrieved 3 February 2015.
- FHG = Karl Müller (ed.) Fragmenta Historicorum Graecorum
- FGrH = Felix Jacoby (ed. & critical commentary), Die Fragmente der griechischen Historiker (commenced 1923)
- Memnon of Herakleia Pontike, 9th century epitome in the ΒΙΒΛΙΟΘΗΚΗ of Photius of Byzantium (codex 224)
- ed. René Henry Photius Bibliotheque Tome IV: Codices 223-229 (Association Guillaume Budé, Paris, 1965), pp. 48–99: Greek text with French translation
- ed. K. Müller FHG III, 525: Greek text with Latin translation
- ed. F. Jacoby FGrH no.434: Greek text, detailed commentary in German
- Phlegon of Tralles fragmenta
- ed. K. Müller FHG III, 602ff.
- ed. F. Jacoby FGrH no.257
- English translations and commentary by William Hansen, Phlegon of Tralles' Book of Marvels (University of Exeter Press, 1996)
RE = Real-Encyclopädie der classischen Altertumswissenschaft, eds. Pauly, Wissowa, Kroll
- Major studies
- Eckhardt, Kurt. "Die armenischen Feldzüge des Lukullus",
I. Introduction. Klio, 9 (1909), 400-412
II. Das Kriegsjahr 69. Klio, 10 (1910), 72-115
III. Das Kriegsjahr 68. Klio, 10 (1910), 192-231
- Holmes, T. Rice: The Roman Republic and the Founder of the Empire, vol.I (1923), 398-436
- Gelzer, Matthias: "L. Licinius Lucullus cos.74", RE vol.XIII (1926), s. v. Licinius (104), colls.376-414.
- Magie, David: Roman Rule in Asia Minor, to the End of the Third Century after Christ 2 vols. (Princeton University Press, 1950)
- Van Ooteghem, J: Lucius Licinius Lucullus, (Brussels, 1959)
- Keaveney, Arthur: Lucullus. A Life. (London/New York: Routledge, 1992). ISBN 0-415-03219-9.
- Shorter articles
- Anderson, J G C: "Pompey's Campaign against Mithradates", JRS 12 (1922), 99ff.
- Downey, Glanville: "Q. Marcius Rex at Antioch", Classical Philology 32 (1937), 144-151
- Bennett, William H: "The Death of Sertorius and the Coin", Historia, 10 (1961), 459-72
- McGing, B C: "The Date of the outbreak of the Third Mithridatic War", Phoenix, 38 (1984), 12-18
- Williams, Richard S: "The Appointment of Glabrio (COS.67) to the Eastern Command", Phoenix 38 (1984), 221-234
- Tatum, W J: "Lucullus and Clodius at Nisibis (Plutarch, Lucullus 33-34)", Athenaeum, 79 (1991)

An Tríú Cogadh Mithridatic
 Teastaíonn luacha breise don alt seo chun a fhíorú. (Deireadh Fómhair 2008) (Féach conas agus cathain a ba chóir an teimpléad teachtaireacht seo a bhaint)
An Tríú Cogadh Mithridatic
Cuid de na Cogadh Mithridatic
Bust de Rí Mithridates VI de Pontus
Ríocht Pontus,
Ríocht na hArmáine
Ceannasaigh agus ceannairí
Lucius Licinius Lucullus,
Gnaeus Pompeius Magnus
Mithridates VI Pontus,
Tigranes an Mór
Ba é an Tríú Cogadh Mithridatic (7363 RC) an ceann deireanach agus an ceann is faide de thrí Chogadh Mithridatic agus throid sé idir Mithridates VI de Pontus, a chuaigh lena chomhghuaillithe, agus Poblacht na Róimhe. Chríochnaigh an cogadh le defeat do Mithridates, ag deireadh leis an Ríocht Pontic, agus mar thoradh air sin tháinig Ríocht na hArmáine ina stát cliant comhlach de chuid na Róimhe.
Roimh an chogadh
Pléitear an tréimhse idir an Dara agus an Tríú Cogadh de na Rómhánaigh agus an Ríocht Pontic (8175 RC) faoi Ríocht Pontus. Is féidir a fheiceáil ansin conas a bhí na cogaí fada piratála ina bhforbairt as an Chéad Chogadh Mithridatic agus go háirithe as an gcomhghuaillíocht idir Mithridates VI agus Sertorius, a bhí ag teacht leis na bagairtí sin i dtoilíocht i bhfad níos mó ná a chuid codanna agus bhí sé ina fhéidearthacht tromchúiseach cumhacht na Róimhe a chur ar fionraí. Ba é an chúis láithreach leis an Tríú Cogadh ná go ndearna Rí Nicomedes IV de Bithinia a ríocht a thabhairt do Róimh tar éis a bháis (74 RC).
Fórsaí agus imscaradh tosaigh, 7473 RC
Tar éis dó ionsaí a sheoladh ag an am céanna le reibiliún ag Sertorius a scaip trí na cúigeanna Spáinneacha, bhí Mithridates go bunúsach gan choinne ar dtús. D'fhreagair an Seanad trí na consalacha Lucius Licinius Lucullus agus Marcus Aurelius Cotta a sheoladh chun déileáil leis an mbagairt Pontic. Ba é an t-aon ghinearálta eile a d'fhéadfadh a bheith ann do cheannas chomh tábhachtach sin, Pompey, i Gaul, ag imeacht go Hispania chun cuidiú leis an éirí amach a bhí faoi stiúir Sertorius a bhriseadh. Seoladh Lucullus chun rialú a dhéanamh ar Cilicia agus Cotta go Bithynia.
Ba é an plean bunaidh ná go mbeadh Cotta ag ceangal cabhlach Mithridates, agus Lucullus ag ionsaí ó thír. Mar sin, ordaíodh do Cotta a chabhlach a shuíomh i Chalcedon, agus chuaigh Lucullus trí Phrygia d'fhonn ionradh a dhéanamh ar Pontus. Ní raibh Lucullus tar éis dul chun cinn i bhfad nuair a tháinig an scéal go raibh Mithridates tar éis imeacht go tapa siar, ionsaí Cotta, agus é a fhorchur chun teitheadh taobh thiar de bhallaí Chalcedon. Bhí seasca ceathrar long Rómhánach gabhadh nó dóite, agus chaill Cotta trí mhíle fear. Bhí Cotta iallach air fanacht ann go dtí go bhféadfadh Lucullus teacht chun a shábháil.
Tar éis dó a bhealach a dhéanamh go Nicomedia, d'fhéach Cotta i frustrachas ar Mithridates, tar éis dó a chabhlach a scriosadh, éalú ón gcathair agus seol síos an Bosphorus go baile Heraclea Pontica. Chuaigh Lucullus i dteagmháil leis i Nicomedia i 73 RC, tugadh an tasc do Cotta cúl Lucullus a dhaingniú trí bhaile Heraclea a ghlacadh, a bhí athneartaithe ag Mithridates le 4,000 trúpa. Tar éis don chósta Pontic a laghdú, thosaigh Cotta ag cur faoi lé Heraclea, a thóg dhá bhliain dó a chur i gcrích, ag cur an chathair i 71 RC. Le linn na tréimhse seo, cuireadh iallach air ceann dá chastairí, P. Oppius, a dhíbirt, ag cúisíocht dó le briobtaíocht agus comhcheilg.
Cé go raibh Lucullus san Oirthear, d'fhill Cotta go dtí an Róimh i 70 RC, áit a raibh moladh leathan air ar dtús as a bhua ag Heraclea. Mar sin féin, thart ar 67 RC, cúisíodh é as gabháil booty cogaidh ag Gaius Papirius Carbo. Cuireadh cionta air as an gcion agus cuireadh as an Seanad é.
Lucullus i gceannas
Cath Tigranocerta
Nuair a tháinig sé, bhuail Lucullus le fórsaí Rómhánacha a bhí ag feachtas san Áise Bheag. Sa bhliain 69 RC, bhí Lucullus i gceannas ar fheachtas isteach san Airméin i gcoinne Tigranes an Mór, mac-in-dlí agus comhghuaill Mithridates, a raibh Mithridates imithe dó tar éis Cabeira. Thosaigh sé ar léigear ar phríomhchathair nua impiriúil na hArmáine, Tigranocerta, i gceantar Arzenene. Tigranes ar ais ó mopping suas a rebelion Seleucid sa tSiria lena phríomh-óstach, agus d'iarr cath leis na Rómhánaigh. D'fhulaing arm Lucullus an t-óstach Airménach, in ainneoin go raibh dóchas níos mó ná dhá cheann amháin ina choinne. Ba é seo an cath cáiliúil Tigranocerta. Throid sé ar an dáta féilire céanna (réamh-Iúliach) leis an tubaiste Rómhánach ag Arausio 36 bliain roimhe sin, an lá roimh Nones Deireadh Fómhair de réir ríomh na huaire (nó 6 Deireadh Fómhair), ar 16 Deireadh Fómhair Iúliach, 69 RC é. Ansin d'éirigh Tigranes ar ais go dtí réigiúin thuaidh a ríochta chun arm eile a bhailiú agus a phríomhchathair oidhreachta Artaxata a chosaint. Idir an dá linn, bhog Lucullus siar ó dheas go dtí ríocht na gCúrdaigh (Korduene) ar theorainneacha na n-impireacht Armánach agus na n-impireacht Parthian. Le linn gheimhridh 69-68 RC d'oscail an dá thaobh idirbheartaíochtaí leis an rí Parthian, Arsaces XVI, a bhí ag cosaint é féin i láthair na huaire i gcoinne ionsaí mór óna chéile Frahates III ag teacht ó Bactria agus an iarthar fada.
Cath Artaxata
Sa samhradh de 68 RC, chuaigh Lucullus i gcoinne Tigranes agus thrasnaigh sé raon Anti-Taurus ag dul i dtreo an sean-chaipitil Airméineach Artaxata. Arís eile spreagadh Tigranes chun ionsaí a dhéanamh agus i gcath mór ag Abhainn Aratsani, bhuail Lucullus go mór leis an arm Airméineach. Go luath d'fhág sé an feachtas seo agus nuair a tháinig an gheimhreadh go luath sna plátaí Airméineacha, rinne a chuid trúpaí mutiny, ag diúltú dul níos faide, agus b'éigean dó filleadh ar ais ó dheas ar ais go Arzenene. Ón áit sin chuaigh sé ar ais síos trí Korduene go sean-Asiria agus ag deireadh an earraigh agus go luath sa gheimhreadh chuir sé faoi léigear agus ghlac sé Nisibis, príomhchathair daingne na nArmáine i dTuaisceart Mesopotamia.
Le linn gheimhridh 68-67 RC ag Nisibis, bhí a údarás ar a chuid arm níos measa ag iarrachtaí a dheartháir-in-dlí óg Publius Clodius Pulcher, is cosúil go raibh sé ag gníomhú ar mhaithe le leasanna agus pá Pompey an Mór, a bhí ag iarraidh éirí de shocrú ag Lucullus sa cheannas thoir. Tar éis do mutiny scaipeadh sna léigiúin leis na trúpaí ag diúltú a bheith ag éisteacht le horduithe Lucullus, chuir an seansear Pomppey chun Lucullus a chomharba. Thug an t-amhrán seo deis do Mithridates agus do Tigranes cuid dá ríochtaí faoi seach a fháil ar ais.
Pompey i gceannas
Nuair a tháinig Pompey i dtreo, d'éirigh Mithridates i dtreo na hArmáine ach bhuail sé é. De réir mar a dhiúltaigh Tigranes an Mór dó a fháil isteach ina chuid smachtbhannaí, shocraigh Mithridates dul isteach i gcroílár Colchis, agus ansin a bhealach a dhéanamh chuig a chuid smachtbhannaí féin sa Bosphorus Cimmerian. Chuaigh Pompey anois i gcoinne Tigranes, a raibh a ríocht agus a údarás lag go mór anois. Ansin d'iarr Tigranes ar an gcath agus bhuail sé le Pompey chun a iarraidh go gcuirfí deireadh leis na hoibreacha. Tháinig Ríocht na hArmáine anois ina stát cliant comhlach de chuid na Róimhe.
Sa bhliain 65 RC, bhí Pompey ag dul i mbun cuardaigh ar Mithridates ag bualadh le freasúra ó na Caucasians treibhe agus tar éis dul chun cinn chomh fada le Phasis i Colchis, áit ar bhuail sé le Servilius, amirail a chuid cabhlach Euxine. D'athraigh Pompey a chuid céimeanna anois, agus chaith sé an gheimhreadh i Pontus, a dhearbhaigh sé go mbeadh sé ina chúige Rómhánach.
An bua iomlán Rómhánach
Tar éis a defeat ag Pompey i 65 RC, theith Mithridates VI le hearmáid bheag ó Colchis (Georgá nua-aimseartha) thar na Sléibhte Caucasus go dtí an Chríocha agus rinne sé iarracht arm eile a ardú chun dul i ngleic leis na Rómhánaigh ach níor éirigh leis é sin a dhéanamh. Sa bhliain 63 RC, d'éirigh sé ar ais go dtí an cathrach i Panticapaeum. Bhí a mhac is sine, Machares, anois rí na Bosphorus Cimmerian, a raibh a ríocht ath-eagraithe ag na Rómhánaigh, gan a athair a chabhrú. Chuir Mithridates Machares chun báis agus ghlac sé ríchathaoir Ríocht Bosporan, ag iarraidh Pontus a fháil ar ais ó na Rómhánaigh. Bhí a mhac níos óige, Pharnaces II, le tacaíocht ó phobal míshásta agus tuirseach cogaidh, i gceannas ar éirí amach i gcoinne a athar. Chuir an chailleadh seo, tar éis an defeat cinntitheach sa chath, Mithridates níos mó ná aon cheann eile agus ag féachaint ar a chailliúint údaráis rinne sé iarracht féinmharú trí phéindín. Theip ar an iarracht mar go raibh díolúine aige ó dhiúltachtaí éagsúla ó dháileoga beaga de gach diúltachas a bhí ar fáil a ghlacadh ar feadh a shaoil chun é a chosaint ar mharú. De réir Stair na Róimhe Appian, d'ordaigh sé ansin dá choimirce agus a chara Gaelach, Bituitus, é a mharú leis an claíomh: adhlacadh corp Mithridates i Sinope nó Amaseia, ar orduithe ó Pompey féin.
- Anthon, Charles & Smith, William, A New Classical Dictionary of Greek and Roman Biography, Mythology and Geography, 1860, pg. 226 an t-am
- Holmes, T. Rice, The Roman Republic and the Founder of the Empire, Vol. I, 1923, lch. 180 an t-am
- Appian. Mithridates. 71; Plutarch. Lucullus. 8 an
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pg. 99 an
- Holmes, T. Rice, The Roman Republic and the Founder of the Empire, Vol. I, 1923, lch. 183 an
- Holmes, T. Rice, The Roman Republic and the Founder of the Empire, Vol. I, 1923, lch. 184 an t-easnamh
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pgs. 110, 116 & 122
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pg. 110 an
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pg. 127 an
- T. Robert S. Broughton, The Magistrates of the Roman Republic, Vol II (1952), pgs. 127 & 144
- Plutarch Camillus 19.11, Lucullus 27.8-9
- Féach féilire Rómhánach, fo-teideal Athrú na dtrátaí roimh Iúliach)
- A History of Rome, LeGlay, et al. 100 ceacht
- Hojte, Jakob Munk. - Tá mé ag caint leat. "Bás agus adhlacadh Mithridates VI". Faighte ar 3 Feabhra 2015.
- FHG = Karl Müller (eagarthóir) Fragmenta Historicorum Graecorum
- FGrH = Felix Jacoby (eagarthóir. & tráchtáil criticiúil), Die Fragmente der griechischen Historiker (thosaigh 1923)
- Memnon de Herakleia Pontike, epitome 9ú haois sa ΒΙΒΛΙΟΘΗΚΗ Photius de Byzantium (cóid 224)
- Ed. René Henry Photius Bibliotheque Tome IV: Codices 223-229 (Association Guillaume Budé, Paris, 1965), pp. 4899: Téacs sa Ghréigis le haistriúchán sa Fhrainc
- Ed. K. Müller FHG III, 525: Téacs Gréagach le haistriúchán Laidineach
- Ed. F. Jacoby FGrH no.434: Téacs sa Ghréig, míniú mionsonraithe sa Ghearmáinis
- Phlegon de Tralles fragmenta
- Ed. K. Müller FHG III, 602ff.
- Ed. F. Jacoby FGrH uimh.257
- Aistriúcháin Béarla agus tráchtáil ag William Hansen, Phlegon of Tralles' Book of Marvels (Ollscoil Exeter Press, 1996)
RE = Real-Encyclopädie der classischen Altertumswissenschaft, eds. Pauly, Wissowa, Kroll
- Na mór-staidéir
- Eckhardt, Kurt. - Tá sé i gceist agam. "Die armenischen Feldzüge des Lukullus", "An Fheachtas Airméineach de Lukullus",
Tá mé. Cuireadh isteach. Klio, 9 (1909), 400-412
II. Das Kriegsjahr 69. Tá an t-am ag teacht. Klio, 10 (1910), 72-115
III. an t-údarás Das Kriegsjahr 68. (Bliain na Cogaidh, 1968) Klio, 10 (1910), 192-231
- Holmes, T. Rice: The Roman Republic and the Founder of the Empire, vol.I (1923), 398-436
- Gelzer, Matthias: "L. Licinius Lucullus cos.74", RE vol.XIII (1926), s. v. Licinius (104), colls.376-414.
- Magie, David: Ríocht na Rómhánach san Áise Bheag, go Deireadh an Tríú haois tar éis Chríost 2 vols. (Princeton University Press, 1950)
- Van Ooteghem, J: Lucius Licinius Lucullus, (an Bhruiséil, 1959)
- Keaveney, Arthur: Lucullus. Saol. (Londain/Níos-Eabhrac: Routledge, 1992). ISBN 0-415-03219-9.
- Artaigí níos giorra
- Anderson, J G C: "Pompey's Campaign against Mithradates", JRS 12 (1922), 99ff.
- Downey, Glanville: "Q. Marcius Rex in Antioch", Clásaic Fiolóige 32 (1937), 144-151
- Bennett, William H: "The Death of Sertorius and the Coin", Historia, 10 (1961), 459-72
- McGing, B C: "The Date of the Outbreak of the Third Mithridatic War", Phoenix, 38 (1984), 12-18
- Williams, Richard S: "An Ceapachán Glabrio (COS.67) chuig an Ordú Thoir", Phoenix 38 (1984), 221-234
- Tatum, W J: "Lucullus agus Clodius ag Nisibis (Plutarch, Lucullus 33-34)", Athenaeum, 79 (1991)


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By William James / Longman / 1897
Is life worth living? This question, the title of one of William James’ essays, is one James himself struggled with in his life and work. Trained as a doctor, James never practiced medicine. Perhaps due to his own struggles with depression and melancholy, he was drawn to philosophy and psychology. That interest turned into a serious academic career. Known as the father of American psychology, James is the founder of functional psychology and cofounder of the James-Lange Theory of Emotion. He also wrote an important work on the psychology of religious experience. James’ philosophical work forms some of the seminal thinking on pragmatism—the belief that usefulness, not truth, should be the focus of philosophical ideas.
In The Will to Believe, James argues for the validity of religious belief even in the absence of evidence. He argues that one cannot determine the evidence for certain belief until one has already adopted the belief. Part of James’ argument is that people are always faced with decisions and inevitably choose, even if that choice is not to decide at the moment. Some of these decisions cannot be made on intellectual grounds and thus must be made using the passions.
In the Noet edition, this valuable volume is enhanced by amazing functionality. Scripture citations link directly to English translations, and important terms link to dictionaries, encyclopedias, and a wealth of other resources in your digital library. Perform powerful searches to find exactly what you’re looking for. Take the discussion with you using tablet and mobile apps. With Noet, the most efficient and comprehensive research tools are in one place, so you get the most out of your study.
William James (1842–1910) was born at the Astor House in New York City. His father, Henry James Sr., was a Swedenborgian theologian. His godfather was poet and philosopher Ralph Waldo Emerson. James studied science at Harvard University and enrolled in Harvard Medical School, earning an MD in 1869. In 1878, he married Alice Gibbens, and in 1882, he became a member of the theosophical society. James suffered various forms of depression throughout his life. Though he studied medicine, he was drawn to philosophy and psychology. He began writing on these subjects and eventually began teaching at Harvard. He held professorships of both philosophy and psychology, ending his career as emeritus professor of philosophy in 1907. Medical historians consider him the 14th most eminent psychologist of the twentieth century.

Níl an íomhá seo ach le haghaidh léargas.
Is í an táirge íoslódáil.
Le William James / Longman / 1897
An bhfuil an saol fiú a bheith beo? Is é an cheist seo, teideal ceann de na aisteanna de chuid William James, ceann a throid James féin lena shaol agus lena shaothar. Traenáil mar dhochtúir, níor chleacht James leigheas riamh. B'fhéidir mar gheall ar a chuid streachailtí féin le dúlagar agus melancholy, tharraing sé go fealsúnacht agus síceolaíocht. D'athraigh an spéis sin go gairme acadúil tromchúiseach. Ar a dtugtar athair na síceolaíochta Mheiriceá, is é James bunaitheoir na síceolaíochta feidhmiúla agus com-bhunaitheoir Theory of Emotion James-Lange. Scríobh sé saothar tábhachtach freisin ar shíceolaíocht na taithí reiligiúnaí. Is é obair fealsúnachta James cuid de na smaointe seimineálacha ar phragmaíocht - an creideamh gur chóir go mbeadh úsáideacht, ní fírinne, mar fhócas ar smaointe fealsúnachta.
Sa The Will to Believe, déanann James argóint ar bhailíocht an chreideamh reiligiúnach fiú in easpa fianaise. Éilíonn sé nach féidir leis an duine an fhianaise a chinneadh le haghaidh creideamh áirithe go dtí go mbeidh an creideamh glactha aige cheana féin. Cuid de argóint James ná go bhfuil daoine i gcónaí ag tabhairt aghaidh ar chinntí agus go bhfuil rogha acu go héigeantach, fiú mura bhfuil an rogha sin le cinneadh a dhéanamh ag an nóiméad. Ní féidir cuid de na cinntí seo a dhéanamh ar bhonn intleachtúil agus dá bhrí sin ní mór iad a dhéanamh ag baint úsáide as na paistí.
Sa eagrán Noet, tá feidhmiúlacht iontach feabhsaithe ar an mbóim luachmhar seo. Tá nasc díreach idir na hailt scríofa agus na haistriúcháin Béarla, agus tá nasc idir téarmaí tábhachtacha agus foclóirí, ensíclopéidí agus saibhreas acmhainní eile i do leabharlann digiteach. Déan cuardach cumhachtach chun an rud atá á lorg agat a fháil go díreach. Tóg an plé leat ag baint úsáide as aipí táibléid agus soghluaiste. Le Noet, tá na huirlisí taighde is éifeachtaí agus is cuimsithí i gceann amháin, ionas go bhfaighidh tú an leas is mó as do staidéar.
Rugadh William James (18421910) ag an Teach Astor i gCathair Nua Eabhrac. Ba theolaí Swedenborgian a athair, Henry James Sr. Ba é an t-aisteoir agus an fealsamh Ralph Waldo Emerson a bhais. Rinne James staidéar ar eolaíocht in Ollscoil Harvard agus chláraigh sé i Scoil Leighis Harvard, ag fáil MD i 1869. Sa bhliain 1878, phós sé Alice Gibbens, agus sa bhliain 1882, tháinig sé ina bhall den tsochaí teoisophical. Bhí cineálacha éagsúla dúlagar ar James le linn a shaol. Cé gur staidéar a rinne sé ar leigheas, bhí sé tarraingthe ar fhealsúnacht agus ar shíceolaíocht. Thosaigh sé ag scríobh faoi na hábhair seo agus sa deireadh thosaigh sé ag múineadh ag Harvard. Bhí ollscoileanna aige i bpiarsaíocht agus i síceolaíocht araon, ag críochnú a ghairm bheatha mar ollscoil emeritus i bpiarsaíocht i 1907. Measann staireoirí leighis gurb é an 14ú síceolaí is suntasaí sa fiche céad.


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Rayanne Lehman, Pennsylvania Department of Agricultur, Bugwood.org
Clover mites are tiny, reddish-brown arachnids that often appear by the thousands in homes, crawling around windows and many other areas. They are most abundant in the spring but can be found during other months of the year. Clover mites are readily distinguished from other mites commonly found around homes by their front legs, which are as long as their bodies. They do not bite humans or pets nor cause any damage but are extremely annoying, both by their presence and the red stain that they leave when crushed.
Clover mites feed by sucking juice from plants. They attack a number of grasses and many cultivated plants and weeds growing around homes. They are most numerous in newly established lawns and in old lawns where there is a heavy growth of succulent, well-fertilized grass.
The mites spend most of the year on plants outdoors. As cooler days appear in the fall, the mites begin to migrate to protective cover and often crawl up the sides of buildings to be in the sun. For this reason, they are usually found on the sunny sides of buildings. When cold weather arrives, the mites go into hibernation in protected places under bark, debris, in foundation crevices, around and in the frames and channels of windows, behind clapboards, shingles, in wall spaces, etc. The mites resume activity and are increasingly more noticeable during periods of warm weather and rising temperatures, in winter and in early spring. They congregate in sunny areas-especially around windows-in preparation for migration to outdoor plants. This is the time that homeowners usually first notice their presence. Indoor activity reaches a peak during May and then tapers off as mites complete their migrations from the house to outdoor plants. The mites resume feeding and can produce two to six generations in a year. During adverse summer weather, such as drought, mites may migrate back to buildings until outdoor conditions improve.
Mites already in homes can be eliminated by using appropriate vacuum attachment, but be careful not to crush the mites, as they will stain. The vacuum bag should also be disposed of so that the mites cannot escape back into the house. This treatment only provides temporary relief and must be repeated as new mites move out of hibernation.
Grass growing next to the foundation of homes affords the mites protective cover and easy access to buildings. Flowerbeds or unplanted strips of sand or fine gravel 18 to 24 inches wide around the foundation help reduce the number of mites entering homes.
Caulk all cracks and crevices in clapboards, shingles, and foundation and around basement windows. Basement windows are reported as one of the favorite hiding places for clover mites. Remove basement windows, if possible, and thoroughly clean them to remove mites and their eggs from window frames and in window channels. This can be done by first using a brush to loosen them and then picking them up with a vacuum cleaner.
Despite good cultural practices, pests and diseases at times may appear. Chemical control should be used only after all other methods have failed.
For pesticide information or other questions please call toll free: 877-486-6271.
Revised by UConn Home and Garden Education Center 2016.

Cliceáil ar íomhánna chun léargas níos mó a fheiceáil
Rayanne Lehman, Roinn Talmhaíochta Pennsylvania, Bugwood.org
Is arachnids beaga, dearg-brún iad miotail Clover a bhíonn i láthair go minic ag na mílte i dtithe, ag crawling timpeall fuinneoga agus go leor áiteanna eile. Tá siad is mó san earrach ach is féidir iad a fháil i rith míonna eile den bhliain. Tá an t-eireaball clúire ar leith ó eireaball eile a fhaightear go coitianta timpeall na dteachanna trína chosa tosaigh, atá chomh fada agus a gcorp. Ní dhéanann siad greim ar dhaoine ná ar pheataí ná ní dhéanann siad aon damáiste ach tá siad an-chontúirteach, mar gheall ar a láithreacht agus ar an stain dearg a fhágann siad nuair a phléitear iad.
Tá an t-eitleán clover ag ithe trí shúil a shú i ngléasra. Déantar iad a ionsaí ar roinnt féar agus ar go leor plandaí agus luibheanna a fhásann timpeall na dteach. Tá an líon is mó acu i nglasraí nuabhunaithe agus i nglasraí d'aois ina bhfuil fás trom de ghruaig bhlas, dea-thréithithe.
Caitheann na miotaigh an chuid is mó den bhliain ar phlandaí lasmuigh. De réir mar a thagann laethanta níos fuíle i rith an fhómhair, tosaíonn na miotaigh ag imirce go clúdach cosanta agus is minic a bhíonn siad ag crawling suas le taobhanna na bhfoirgneamh chun a bheith sa ghrian. Ar an gcúis seo, is gnách go mbíonn siad ar thaobh na gréine a bhfuil an ghrian orthu. Nuair a thagann aimsir fuar, téann na miotail i hibernation in áiteanna cosanta faoi chraiceann, scriosanna, i sráideanna bunús, timpeall agus i gcreat agus i gcainéal na bhfuinneoga, taobh thiar de clapboards, shingles, i spásanna balla, srl. Athghníomhaíonn na miotaigh agus bíonn siad níos suntasaí i rith tréimhsí aimsire te agus teochtaí ag ardú, sa gheimhreadh agus go luath sa earrach. Tagann siad le chéile i limistéir ghríosna - go háirithe timpeall fuinneoga - mar ullmhúchán le haghaidh imirce chuig plandaí lasmuigh. Is é seo an t-am a thugann úinéirí tí faoi deara go minic go bhfuil siad ann. Déantar an chuid is mó de na gníomhaíochtaí laistigh de theach i mí na Bealtaine agus ansin laghdaítear iad de réir mar a chríochnaíonn na miotais a n-imirce ón teach chuig plandaí lasmuigh. Athghníomhaíonn na miotaigh a n-ithe agus is féidir leo dhá shliocht go sé a tháirgeadh in aghaidh na bliana. Le linn aimsir mhí-ádh i rith an tsamhraidh, mar shampla triomaíocht, d'fhéadfadh miotail a bheith ag imirce ar ais chuig foirgnimh go dtí go dtiocfaidh feabhas ar na dálaí lasmuigh.
Is féidir na miotaigh atá sa bhaile a dhíchur trí úsáid a bhaint as cumais folláine oiriúnach, ach bí cúramach gan na miotaigh a phlé, mar go ndéanfaidh siad stain. Ba chóir an mála fuadain a dhiúscairt freisin ionas nach féidir leis na miotaigh dul ar ais isteach sa teach. Ní soláthraíonn an chóireáil seo ach faoiseamh sealadach agus ní mór é a athdhéanamh de réir mar a théann miotail nua amach as hibernation.
Tá féar ag fás in aice le bunús na dteachanna a thugann clúdach cosanta do na miotail agus rochtain éasca ar fhoirgnimh. Cabhraíonn le leabaí bláthanna nó le stiallacha gaineamh nó greamaill bheaga 18 go 24 orlach ar leithead timpeall an bhunaidh líon na mites a iontráil i dtithe a laghdú.
Clúdaigh gach creathadh agus creathadh i mbord clap, teas, agus bunús agus timpeall fuinneoga an bhallraime. Tuairiscítear go bhfuil fuinneoga an bhallraime ar cheann de na háiteanna is fearr le miotail clover dul i bhfolach. Seol na fuinneoga clóis, más féidir, agus glan iad go maith chun miotaigh agus a n-uibheacha a bhaint ó chreat fuinneoga agus i gcainéil fuinneoga. Is féidir é seo a dhéanamh trí bhrúis a úsáid ar dtús chun iad a scaoileadh agus ansin iad a phiocadh suas le fíonadóir.
In ainneoin cleachtais chultúrtha maithe, d'fhéadfadh pléasgaí agus galair a bheith ann uaireanta. Ba cheart rialú ceimiceach a úsáid ach amháin tar éis do na modhanna eile go léir a bheith ag teip.
Le haghaidh faisnéise maidir le lotnaidicídí nó ceisteanna eile, déan glaoch saor in aisce ar: 877-486-6271.
Athbhreithnithe ag UConn Home and Garden Education Center 2016.