2 Timothy 2:25
In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;
2 Corinthians 10:1
Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:
1 Thessalonians 5:15
See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].
1 Thessalonians 5:14
Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all [men].
2 Thessalonians 3:5
And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.
1 Timothy 3:2
A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;
1 Timothy 3:3
Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
1 Timothy 6:11
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
1 Timothy 6:12
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
2 Timothy 2:24
And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient,
Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye.
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;
2 Corinthians 13:11
Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Let us not be desirous of vain glory, provoking one another, envying one another.
Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
With all lowliness and meekness, with longsuffering, forbearing one another in love;
1 Corinthians 13:7
Beareth all things, believeth all things, hopeth all things, endureth all things.
That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
[Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all [things]; not answering again;
1 Peter 2:20
For what glory [is it], if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer [for it], ye take it patiently, this [is] acceptable with God.
1 Peter 2:21
For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:
1 Peter 2:22
Who did no sin, neither was guile found in his mouth:
1 Peter 2:23
Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:
1 Peter 3:4
But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price.
1 Peter 3:11
Let him eschew evil, and do good; let him seek peace, and ensue it.
2 Peter 1:5
And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
2 Peter 1:6
And to knowledge temperance; and to temperance patience; and to patience godliness;
2 Peter 1:7
And to godliness brotherly kindness; and to brotherly kindness charity.
1 Peter 2:19
For this [is] thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
1 Peter 2:18
Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.
To speak evil of no man, to be no brawlers, [but] gentle, shewing all meekness unto all men.
For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.
Follow peace with all [men], and holiness, without which no man shall see the Lord:
But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
And the fruit of righteousness is sown in peace of them that make peace.
And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley.
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
The discretion of a man deferreth his anger; and [it is] his glory to pass over a transgression.
[It is] an honour for a man to cease from strife: but every fool will be meddling.
By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.
Scornful men bring a city into a snare: but wise [men] turn away wrath.
Better [is] the end of a thing than the beginning thereof: [and] the patient in spirit [is] better than the proud in spirit.
If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.
But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
The meek also shall increase [their] joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.
He sitteth alone and keepeth silence, because he hath borne [it] upon him.
Better [is] a dry morsel, and quietness therewith, than an house full of sacrifices [with] strife.
[He that is] slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city.
The meek will he guide in judgment: and the meek will he teach his way.
But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
When God arose to judgment, to save all the meek of the earth. Selah.
The LORD lifteth up the meek: he casteth the wicked down to the ground.
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
[He that is] slow to wrath [is] of great understanding: but [he that is] hasty of spirit exalteth folly.
A soft answer turneth away wrath: but grievous words stir up anger.
A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife.
He giveth [his] cheek to him that smiteth him: he is filled full with reproach.
Can two walk together, except they be agreed?
Salt [is] good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
And unto him that smiteth thee on the [one] cheek offer also the other; and him that taketh away thy cloke forbid not [to take thy] coat also.
Bless them which persecute you: bless, and curse not.
If it be possible, as much as lieth in you, live peaceably with all men.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.
1 Corinthians 6:7
Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?
1 Corinthians 7:15
But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such [cases]: but God hath called us to peace.
1 Corinthians 10:32
Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
1 Corinthians 13:4
Charity suffereth long, [and] is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
And he answered him to never a word; insomuch that the governor marvelled greatly.
Then said Pilate unto him, Hearest thou not how many things they witness against thee?
Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.
Blessed [are] the meek: for they shall inherit the earth.
Blessed [are] the peacemakers: for they shall be called the children of God.
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
And if any man will sue thee at the law, and take away thy coat, let him have [thy] cloke also.
And whosoever shall compel thee to go a mile, go with him twain.
Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
1 Corinthians 13:5
Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
1 Peter 3:15
But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
Related Topics and Bible Verses
a calm temper of mind, not easily provoked (James 3:13).
Peculiar promises are made to the meek (Matt. 5:5; Isa. 66:2).
The cultivation of this spirit is enjoined (Col. 3:12; 1 Tim.
6:11; Zeph. 2:3), and is exemplified in Christ (Matt. 11:29),
Abraham (Gen. 13; 16:5, 6) Moses (Num. 12:3), David (Zech. 12:8;
2 Sam. 16:10, 12), and Paul (1 Cor. 9:19).
(1.) Heb. kebes, a male lamb from the first to the third year.
Offered daily at the morning and the evening sacrifice (Ex.
29:38-42), on the Sabbath day (Num. 28:9), at the feast of the
New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of
Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and
on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3;
(2.) Heb. taleh, a young sucking lamb (1 Sam. 7:9; Isa.
65:25). In the symbolical language of Scripture the lamb is the
type of meekness and innocence (Isa. 11:6; 65:25; Luke 10:3;
The lamb was a symbol of Christ (Gen. 4:4; Ex. 12:3; 29:38;
Isa. 16:1; 53:7; John 1:36; Rev. 13:8).
Christ is called the Lamb of God (John 1:29, 36), as the great
sacrifice of which the former sacrifices were only types (Num.
6:12; Lev. 14:12-17; Isa. 53:7; 1 Cor. 5:7).
drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
down into Egypt. This immigration took place probably about 350
years before the birth of Moses. Some centuries before Joseph,
Egypt had been conquered by a pastoral Semitic race from Asia,
the Hyksos, who brought into cruel subjection the native
Egyptians, who were an African race. Jacob and his retinue were
accustomed to a shepherd's life, and on their arrival in Egypt
were received with favour by the king, who assigned them the
"best of the land", the land of Goshen, to dwell in. The Hyksos
or "shepherd" king who thus showed favour to Joseph and his
family was in all probability the Pharaoh Apopi (or Apopis).
Thus favoured, the Israelites began to "multiply exceedingly"
(Gen. 47:27), and extended to the west and south. At length the
supremacy of the Hyksos came to an end. The descendants of Jacob
were allowed to retain their possession of Goshen undisturbed,
but after the death of Joseph their position was not so
favourable. The Egyptians began to despise them, and the period
of their "affliction" (Gen. 15:13) commenced. They were sorely
oppressed. They continued, however, to increase in numbers, and
"the land was filled with them" (Ex. 1:7). The native Egyptians
regarded them with suspicion, so that they felt all the hardship
of a struggle for existence.
In process of time "a king [probably Seti I.] arose who knew
not Joseph" (Ex. 1:8). (See PHARAOH ¯T0002923.) The
circumstances of the country were such that this king thought it
necessary to weaken his Israelite subjects by oppressing them,
and by degrees reducing their number. They were accordingly made
public slaves, and were employed in connection with his numerous
buildings, especially in the erection of store-cities, temples,
and palaces. The children of Israel were made to serve with
rigour. Their lives were made bitter with hard bondage, and "all
their service, wherein they made them serve, was with rigour"
(Ex. 1:13, 14). But this cruel oppression had not the result
expected of reducing their number. On the contrary, "the more
the Egyptians afflicted them, the more they multiplied and grew"
The king next tried, through a compact secretly made with the
guild of midwives, to bring about the destruction of all the
Hebrew male children that might be born. But the king's wish was
not rigorously enforced; the male children were spared by the
midwives, so that "the people multiplied" more than ever. Thus
baffled, the king issued a public proclamation calling on the
people to put to death all the Hebrew male children by casting
them into the river (Ex. 1:22). But neither by this edict was
the king's purpose effected.
One of the Hebrew households into which this cruel edict of
the king brought great alarm was that of Amram, of the family of
the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
children, Miriam, a girl of perhaps fifteen years of age, and
Aaron, a boy of three years, resided in or near Memphis, the
capital city of that time. In this quiet home a male child was
born (B.C. 1571). His mother concealed him in the house for
three months from the knowledge of the civic authorities. But
when the task of concealment became difficult, Jochebed
contrived to bring her child under the notice of the daughter of
the king by constructing for him an ark of bulrushes, which she
laid among the flags which grew on the edge of the river at the
spot where the princess was wont to come down and bathe. Her
plan was successful. The king's daughter "saw the child; and
behold the child wept." The princess (see PHARAOH'S DAUGHTER
¯T0002924 ) sent Miriam, who was standing by, to fetch a
nurse. She went and brought the mother of the child, to whom the
princess said, "Take this child away, and nurse it for me, and I
will give thee thy wages." Thus Jochebed's child, whom the
princess called "Moses", i.e., "Saved from the water" (Ex.
2:10), was ultimately restored to her.
As soon as the natural time for weaning the child had come, he
was transferred from the humble abode of his father to the royal
palace, where he was brought up as the adopted son of the
princess, his mother probably accompanying him and caring still
for him. He grew up amid all the grandeur and excitement of the
Egyptian court, maintaining, however, probably a constant
fellowship with his mother, which was of the highest importance
as to his religious belief and his interest in his "brethren."
His education would doubtless be carefully attended to, and he
would enjoy all the advantages of training both as to his body
and his mind. He at length became "learned in all the wisdom of
the Egyptians" (Acts 7:22). Egypt had then two chief seats of
learning, or universities, at one of which, probably that of
Heliopolis, his education was completed. Moses, being now about
twenty years of age, spent over twenty more before he came into
prominence in Bible history. These twenty years were probably
spent in military service. There is a tradition recorded by
Josephus that he took a lead in the war which was then waged
between Egypt and Ethiopia, in which he gained renown as a
skilful general, and became "mighty in deeds" (Acts 7:22).
After the termination of the war in Ethiopia, Moses returned
to the Egyptian court, where he might reasonably have expected
to be loaded with honours and enriched with wealth. But "beneath
the smooth current of his life hitherto, a life of alternate
luxury at the court and comparative hardness in the camp and in
the discharge of his military duties, there had lurked from
childhood to youth, and from youth to manhood, a secret
discontent, perhaps a secret ambition. Moses, amid all his
Egyptian surroundings, had never forgotten, had never wished to
forget, that he was a Hebrew." He now resolved to make himself
acquainted with the condition of his countrymen, and "went out
unto his brethren, and looked upon their burdens" (Ex. 2:11).
This tour of inspection revealed to him the cruel oppression and
bondage under which they everywhere groaned, and could not fail
to press on him the serious consideration of his duty regarding
them. The time had arrived for his making common cause with
them, that he might thereby help to break their yoke of bondage.
He made his choice accordingly (Heb. 11:25-27), assured that God
would bless his resolution for the welfare of his people. He now
left the palace of the king and took up his abode, probably in
his father's house, as one of the Hebrew people who had for
forty years been suffering cruel wrong at the hands of the
He could not remain indifferent to the state of things around
him, and going out one day among the people, his indignation was
roused against an Egyptian who was maltreating a Hebrew. He
rashly lifted up his hand and slew the Egyptian, and hid his
body in the sand. Next day he went out again and found two
Hebrews striving together. He speedily found that the deed of
the previous day was known. It reached the ears of Pharaoh (the
"great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
2:15). Moved by fear, Moses fled from Egypt, and betook himself
to the land of Midian, the southern part of the peninsula of
Sinai, probably by much the same route as that by which, forty
years afterwards, he led the Israelites to Sinai. He was
providentially led to find a new home with the family of Reuel,
where he remained for forty years (Acts 7:30), under training
unconsciously for his great life's work.
Suddenly the angel of the Lord appeared to him in the burning
bush (Ex. 3), and commissioned him to go down to Egypt and
"bring forth the children of Israel" out of bondage. He was at
first unwilling to go, but at length he was obedient to the
heavenly vision, and left the land of Midian (4:18-26). On the
way he was met by Aaron (q.v.) and the elders of Israel (27-31).
He and Aaron had a hard task before them; but the Lord was with
them (ch. 7-12), and the ransomed host went forth in triumph.
(See EXODUS ¯T0001283.) After an eventful journey to and fro in
the wilderness, we see them at length encamped in the plains of
Moab, ready to cross over the Jordan into the Promised Land.
There Moses addressed the assembled elders (Deut. 1:1-4;
5:1-26:19; 27:11-30:20), and gives the people his last counsels,
and then rehearses the great song (Deut. 32), clothing in
fitting words the deep emotions of his heart at such a time, and
in review of such a marvellous history as that in which he had
acted so conspicious a part. Then, after blessing the tribes
(33), he ascends to "the mountain of Nebo (q.v.), to the top of
Pisgah, that is over against Jericho" (34:1), and from thence he
surveys the land. "Jehovah shewed him all the land of Gilead,
unto Dan, and all Naphtali, and the land of Ephraim, and
Manasseh, and all the land of Judah, unto the utmost sea, and
the south, and the plain of the valley of Jericho, the city of
palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
inheritance of the tribes of whom he had been so long the
leader; and there he died, being one hundred and twenty years
old, according to the word of the Lord, and was buried by the
Lord "in a valley in the land of Moab, over against Beth-peor"
(34:6). The people mourned for him during thirty days.
Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
was distinguished for his meekness and patience and firmness,
and "he endured as seeing him who is invisible." "There arose
not a prophet since in Israel like unto Moses, whom the Lord
knew face to face, in all the signs and the wonders, which the
Lord sent him to do in the land of Egypt to Pharaoh, and to all
his servants, and to all his land, and in all that mighty hand,
and in all the great terror which Moses shewed in the sight of
all Israel" (Deut. 34:10-12).
The name of Moses occurs frequently in the Psalms and Prophets
as the chief of the prophets.
In the New Testament he is referred to as the representative
of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
Heb. 3:5, 6). Moses is the only character in the Old Testament
to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18,
19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
forth in various particulars.
In Jude 1:9 mention is made of a contention between Michael
and the devil about the body of Moses. This dispute is supposed
to have had reference to the concealment of the body of Moses so
as to prevent idolatry.