From TORAH Parasha/Parashat/Parashah, “LECH LECHA,” we gather from reading and studying about MALKI-TZEDEK that the name YAHrushalayim which is also written as Yerushalayim partly came from the new name that Avraham gave to Mount MoriyYAH (ak.a Moriah) which is “YIREH.” The other part of the name came from the name, “SHALEM.”
This is inspired by the TORAH Portion,
Mount MoriyYAH was part of the Land of MoriyYAH!
Mount MoriyYAH is a very special place in Israel. Sadly, Satan the devil has also laid a claim over it through Islam. YAHUVEH GOD will one day reclaim and restore Mount MoriyYAH to HIMSELF!
Moriah in Biblical Hebrew
The name “Moriah” occurs only twice in the Bible, which is rather curious because it belongs to a place of supreme prominence.
- The first time we hear of Moriah (spelled מריה) is in Genesis 22:2, where YAHUVEH instructs Abraham to sacrifice his son Yitzchak/Isaac in the “land of Moriah,” on one of the mountains there. At the last moment, Isaac was spared and a replacement ram was provided for, and this mechanism became a central concept in Hebrew and especially Christian thought (John 1:29).
John 1:29 Names of God Bible (NOG)
John Identifies Jesus as the Lamb of God
29 John saw YAHUSHUA coming toward him the next day and said, “Look! This is the LAMB of GOD who takes away the sin of the world.
- The second time the name “Moriah (now spelled מוריה)” is mentioned, it appears to have been assumed by one specific mountain — which is generally considered to be the same as the mountain on which Abraham and Isaac endured their trial — namely the mountain upon which Shl’moSolomon built the temple of YAHUVEH (2 Chronicles 3:1). Again, the temple of YHWH became central in both Hebraic and Christian theologies (John 2:19).
John 2:19 Names of God Bible (NOG)
19 YAHUSHUA replied, “Tear down this temple, and I’ll rebuild it in three days.”
The name “Moriah” consists of two elements, the final one being יה (YAH), which is an abbreviated form of the Tetragrammaton יהוה, YAHUVEH or YAHWEH.
Where the first part comes from isn’t clear, and it may very well be that the meaning of this name is not restricted to one proper etymology but rather reflects the whole range of possibilities. Especially the spelling with the central ו (waw) may have reminded some of the noun מורה (moreh), which means both early rain and teacher, and is closely related to the familiar noun תורה (tora) or TORAH. Or the highly similar noun מורה(mora), meaning terror or something awe-inspiring, from the verb ירא (yara’ I), meaning to fear or revere.
Mount (Mt.) MoriyYAH has a very special history to it:
It is where YAHUVEH instructed Avraham/Abraham to sacrifice his only beloved son, Yitzchak/Isaac.
Later in life, as per the Book of Jasher (a.k.a Book of the Upright Man) after Yitzchak/Isaac married Rivkah/Rebecca or Rebekah, he took Rivkah, his wife to the same Mount MoriyYAH to cry out to YAH Almighty to bless them with a child. Yitzchak knew and remembered that his beloved father, Avraham renamed Mount MoriyYAH, YAHUVEH YIREH. Yitzchak knew that it was a very special place of miracles! And indeed YAHUVEH spoke to Yitzchak and Rivkah in response to their cry/prayer. Rivkah conceived and bore twins. During her pregnancy, she experienced a lot of pain at some point. So, she returned to Mount MoriyYAH a.k.a YAHUVEH YIREH to seek YAH’S face concerning the matter. YAH responded that she was carrying twins in her womb who represent two different nations. The younger would be greater than the older.
Since Abraham’s first visit to Mount MoriyYAH, it became a very special place if constant reference!
Melech or Melek Sh’lomo/King Solomon later built the First Temple on that very site after the Israelites had inherited the Land of Shem a.k.a Israel all over again. The Glory of that Temple was so great and mighty!
2 Chronicles 3:1-2 New King James Version (NKJV)
Solomon Builds the Temple
3 Now Solomon began to build the house of the LORD YAHUVEH at Jerusalem on Mount Moriah, where [a]the LORD YAHUVEH had appeared to his father David, at the place that David had prepared on the threshing floor of Ornan[b] the Jebusite. 2 And he began to build on the second day of the second month in the fourth year of his reign.
2 Chronicles 3 Names of God Bible (NOG)
The Temple Built and Furnished
3 Solomon began to build Yahweh’s temple in Jerusalem on Mount Moriah, where Yahweh appeared to his father David. There David had prepared the site on the threshing floor[a] of Ornan the Jebusite. 2 He began to build on the second day in the second month of the fourth year of his reign.
2 Chronicles 3 Tree of Life Version (TLV)
Solomon Builds the Temple in Jerusalem
3 Then Solomon began to build the House of ADONAI YAHUVEH in Jerusalem on Mount Moriah—where ADONAI YAHUVEH appeared to his father David—at the place that David prepared on the threshing floor of Ornan the Jebusite. 2 He began to build on the second day of the second month in the fourth year of his reign.
The Temple site was a place of:
Visions of the LORD YAHUVEH (Abraham, Isaac, King David, etc met YAH there),
as well as
Bitterness (First and Second Temple Destroyed; Second Temple desecrated just before YAHUSHUA’S First Coming, A lot of Children of Israel lost their lives there)!
Moriah is a place name derived from the Bible; it’s the mountain where Abraham offered his son Isaac as a sacrifice to GOD (Genesis 22:2). … We do know the name comes from the Hebrew “Mōrīyyāh and means “seen by Yahweh” in reference to the nail-biting near-sacrifice of Isaac upon the mountain.
Yitzchak/Isaac was a covenant child of YAH Almighty given to Avraham and Sarah. When he turned a certain age, YAHUVEH asked Avraham to give him back to YAH. Avraham was obedient. As a result, YAH blessed Avraham the more as Avraham was so selfless in his ways before YAH.
YAHUVEH miraculously provided a lamb to Avraham to sacrifice in the place of Yitzchak. Avaraham as a result named the place:
The Place of Vision/The Place where one sees.
……………….It also means
YAHUVEH provides (all my needs according to HIS riches in Glory).
More useful information:
Here at Abarim Publications we are particularly struck with the similar dual spelling of our name Moriah — מוריה and מריה — and that of the word for myrrh: מור and מר. Myrrh, obviously, was a crucial symbol of the union of YAH and man, which was celebrated in the Temple, and later of course manifested in the death and resurrection of YAHUSHUA HA MASHIACH.. The word מור and מר comes from the verb מרר (marar I), meaning to be bitter or strong:
Abarim Publications’ online Biblical Hebrew Dictionary
מרר מרה מור
There are two roots of the form מרר (marar) in Hebrew of the Bible; one huge one, and one tiny one. Then there’s one root of the form מרה (mara), and one מור (mwr) which are obviously related in form and meaning:
The verb מרר (marar I), means to be bitter (Job 27:2, Ruth 1:20). It should be noted with some stress, however, that for the Hebrew audience the idea of bitterness has as much to do with grief as with strength. A dish with a bitter taste is said to have a “strong” taste.
HAW Theological Wordbook of the Old Testament reports that the Ugaritic, Arabic and Aramaiccognates of this root mean to bless, strengthen or commend. And since these languages are most often very similar to Hebrew, any Hebrew audience would surely be aware of this secondary meaning. HAW lists four texts in which this verb may be more appropriately be translated with strength/strengthen than with bitterness/being bitter: Exodus 1:14, Judges 18:25, Ecclesiastes 7:26 and Ezekiel 3:14.
Although the verb occurs a mere fifteen times in the Bible, it comes with no less than twelve derivatives, all pretty much meaning the same thing:
- The adjective מר (mar), meaning bitter (Genesis 27:34, Exodus 15:23).
- The masculine nouns מר (mor) and מור (mor), mean myrrh (same word). See our feature article below on the characteristics and usages of this marvelous substance.
- The feminine noun מרה (morra), meaning bitterness (Proverbs 14:10). Note that this word and the next are of the same form as the root מרה (marah; see below).
- The feminine noun מרה (mora), also meaning bitterness (Genesis 26:35).
- The masculine noun מרור (maror), meaning bitter thing or bitter herb (Exodus 12:8, Numbers 9:11).
- The feminine equivalent מרורה (merora), meaning bitter thing, gall or poison (Job 13:26, 20:25).
- The feminine noun מררה (merera), meaning gall (Job 16:13 only).
- The adjective מרירי (meriri), meaning bitter (Deuteronomy 32:24).
- The feminine noun מרירות (merirut), meaning bitterness (Ezekiel 21:11).
- The masculine noun ממר (memer), meaning bitterness (Proverbs 17:25).
- The masculine noun ממרור (mamror), meaning bitterness (Job 9:18).
- The masculine noun תמרור (tamrur), meaning bitterness (Hosea 12:14, Jeremiah 6:26). Note that this noun is identical to the noun תמרור (tamrur), meaning marker or sign post, from the root תמר(tmr), meaning to be stiff or erect.
Myrrh, the oil of joy and weddings nights
The masculine nouns מר (mor) and מור (mor) denote a bitter and fragrant spice, which became known to us as myrrh (same word).
Myrrh was the main ingredient of the anointing oil with which Moses was to sprinkle the tabernacle, which made the tabernacle not only visually but also olfactory prominent in Israel’s camp (Exodus 30:23). This oil was also used to anoint the various “anointed ones” in Israel’s theocratic structure: priests, prophets and kings; those people who had no earthly superior. The familiar titles Messiah and Christ both mean Anointed.
Myrrh-oil became the “oil of joy” with which God anointed the righteous (Psalm 45:7), but mostly it became associated with the consummation of marriage. Esther bathed in myrrh for six months before she was presented to the king (Esther 1:2). Solomon sprinkled his bed with myrrh and invited his bride to drink their fill of love until the morning (Proverbs 7:17-18).
Not surprisingly, half of this word’s Biblical usages occur in the Song of Solomon, obviously relating to what we now call copulins, and evenly obvious in a string of clearly sexual metaphors: The bride sighs that her beloved is to her like a pouch of myrrh that lay all night between her breasts (Song of Solomon 1:13), and when he appears she sees him like columns of smoke perfumed with myrrh and frankincense (3:6). The groom meditates on his bride and decides to go to the mountain of myrrh and the hill of frankincense (4:6), and exclaims that his bride is a locked garden contained spices and myrrh (4:14). The bride replies, “Make my garden breathe out fragrance; let its spices be wafted abroad!” (4:16, also see 5:1 and 5:5).
Note that the extra-Biblical name Marathon derives from the Greek word for fennel, which in turn may have to do with our root; see our article on the root שמר (shamar) for more. The battle of Marathon was of course one of the most decisive battle in human history, the outcome of which preserved Greek culture and strongly determined the form and shape of the gospel.
Also note that our noun spelled מור (mor) is spelled identical to the verb מור (mur), meaning to change (see below). Whether this means that to the Hebrews a change has to do with bitterness, or that bitterness leads to change isn’t clear, but note that this junction is clearly played upon in the name Mary of Clopas (Clopas also means change but in the sense of exchange; JOHN 19:25).
That myrrh plays an important role in the story of the Christ is made additionally obvious when Nicodemus brings an astounding 100 liters to Christ’s burial (JOHN 19:39; read our article on the name Nicodemus for a look at why he might have done this).
The root מרר (marar II) possibly came to Hebrew via Arabic, where it means to pass by or flow. In the Bible only one derivative of this assumed root occurs, and that only once: the masculine noun מר (mar), meaning drop (Isaiah 40:15). Note that this noun is identical to the adjective מר (mar), meaning bitter. Isaiah was such an accomplished poet that this symmetry may be assumed to be deliberate and portentous.
The root-verb מרה (mara) means to be contentious; rebellious against or disobedient towards, which is obviously a stance adjacent מרר (marar I), meaning to be bitter. Our verb מרה (mara) is used forty-five times in the Bible. The large majority of occurrences describe mankind’s disobedience towards God (Psalm 78:8, Isaiah 50:5).
This verb’s sole derivative is the masculine noun מרי (meri), meaning rebellion (Isaiah 30:9, Ezekiel 2:5).
The verb מור (mor) means to change, alter or exchange, and it obviously looks similar to the previous words (particularly the noun מור, mor, meaning myrrh). This is possibly an etymological coincidence, but it probably caused the popular mind to relate change (or at least change marked by this verb) to bitterness; either as cause or consequence. This suggests that the bitterness expressed by the verb מרר(marar) is not a mere static situation of certain intensity, but serves as an incitement to or consequence of change.
Our verb occurs about half a dozen times (Jeremiah 2:11, Ezekiel 48:14, Micah 2:4). Psalm 15:4 connects hurt to change. Psalm 46:2 connects fear to change. Leviticus 27:10 explains that if one exchanges a good sacrificial animal for a bad one, then both of them would become holy. Psalm 106:20 and Hosea 4:7 use this verb in a similar transition between good and bad, but reversed.
Our verb comes with one derivative, namely the feminine noun תמורה (temura), meaning exchange (Leviticus 27:10, Ruth 4:7, Job 28:17).
Associated Biblical names
Neither NOBSE Study Bible Name List nor BDB Theological Dictionary dares to suggest an interpretation of our name Moriah. Jones’ Dictionary of Old Testament Proper Names determines that it derives from the verb ראה (ra’a), meaning to see and translates it as Visible Of The Lord, and narrows that down to a dubious Chosen Of The Lord.
Here at Abarim Publications we suspect that the name Moriah reflected a divinely ordained “point of bitterness” and that with the purpose of driving people towards a new creation. It’s at this point of bitterness that Abraham received the order to sacrifice his son, and where David instructed his son to build the temple. This same son of David, now named Qoheleth, declared that in much wisdom is much grief, and increasing knowledge results in increasing pain (Ecclesiastes 1:18).
Ecclesiastes 1:18 Names of God Bible (NOG)
18 With a lot of wisdom comes a lot of heartache.
The greater your knowledge, the greater your pain.