Nah 3:6 I will reproach you, and make you as e
Mal 2:3 I will throw in your face the e, the e of your
Dung (Heb. peresh, tsâfîa, tsê’âh, jªrâ’îm, gêlêl, gâlâl, dômen). The use of dung for fuel appears in Eze 4:12, 13, 15, but the widespread use of dung for this purpose today suggests that it may have been widely used in the past as well. Its application as a fertilizer is mentioned in Luk 13:8 Figuratively, “dung” and “dung” describe something detestable, perishable, and worthless (2Ki 9:37; Job 20:7; Phi 3:8, “rubbish,” KJV; etc.). 2Ki 6:25 speaks of “dove dung” (Heb. jarê yônîm), an unpleasant substance that became a coveted food for the besieged inhabitants of Samaria, and for which they paid a high price. Josephus records that in their distress the people in Jerusalem found it necessary to eat dung during the siege of the city. An attempt was recently made to identify this substance with a cheap and undesirable plant product, but this identification could not be proven. Bib.: FJ-GJ v.13.7.
Source: Evangelical Bible Dictionary
Latin stercus. Animal excrement, which was used as fertilizer and as fuel. The midden was the place where excrement was thrown; one of the gates of the wall of Jerusalem was called the Dump, Ne 2, 13; 3, 13-14; 12, 31. The term e. it is used in Scripture in a figurative sense, as when it is said that the corpse of Queen Jezebel will be like e. on the field, 1 R 9, 37; the glory of the sinner will pass away as e., 1 M 2, 62; the same, it is read in the prophets, Jr 16, 4; 25, 33; Ml 2, 3. Stoics, Greek stoa, porch. Followers of the philosophical doctrine of the Greek thinker Zeno of Citium, 3rd century BC. C. his name is derived from the place where he founded the Zeno school, the colonnade called Stoa Pecile, painted portico, in the city of Athens. Like the Epicurean, the Stoic philosophy puts the emphasis on ethics, whose basic principle is that the good is not found in external things, but in the soul, in wisdom and self-control, through which man liberates from the passions and desires that disturb life. The four cardinal virtues of the Stoic are wisdom, courage, justice, and temperance. To find wisdom, one must live according to nature without contradicting it. The Stoics were cosmopolitan, because, according to them, all human beings are equal, they are manifestations of a universal spirit and, therefore, they must live in brotherly love and help each other.
The apostle Paul conversed with the e. when he visited the city of Athens, the same as with the ® Epicureans, who took him to the ® Areopagus, where the Apostle gave a speech, Acts 1 7, 1 8.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
The excrement of men or beasts. In several of the offerings under the Levitical priesthood blood and fat and meat were used, but the skins and dung were discarded or burned outside the camp (Exo 29:14; Lev 8:17). The worst contempt was to treat the carcass like dung (2Ki 9:37). Dung was (and is) often used as fuel (Eze 4:12-15). Paul regarded his natural advantages as dung (garbage) compared to his blessings in Christ (Phi 3:8).
Source: Hispanic World Bible Dictionary
When sacrifices were made, the animal excrement, an impure thing, was burned (Exo 29:14; Lev 4:11-12). But otherwise, the e was used. as fertilizer (Ps 83:10) and, mixed with straw, as fuel (Isa 25:10). The Israelites had the duty to take to war † œa stake †, to dig with it and cover the droppings of it † œbecause the Lord your God walks in the midst of your camp † (Deu 23:14). The place where the waste was thrown and the e. it was the dunghill. An expression of God’s rejection of the priests who offered insincere sacrifices was: “I will throw the e., the e. of your slaughtered animals† (Mal 2:3). Paul said that all things to him were as rubbish, or e., compared to the knowledge of Christ.
Source: Christian Bible Dictionary
type, COST TYPE
vet, In ancient peoples, as well as in Israel, animal manure was used as fuel and also as fertilizer once dry. It was put to dry in the sun or on the roofs. It was used to light the ovens and the hearth (Ez. 4:12-16). Isaiah mentions it as fertilizer (Isa. 25:10). In Jerusalem there was a “Dunghill Gate” or “Dump Gate” (Neh. 2:13; 3:13, 14; 12:31), so called, surely, because next to it the filth of the city was thrown. In a figurative sense, lying on the dunghill is a sign of extreme misery (Lam. 4: 5) and lifting one from the dunghill means lifting him out of his prostrate condition (1 Sam. 2: 8; Ps. 113: 7).
Source: New Illustrated Bible Dictionary
Different words are used in biblical languages to refer to the excrement of humans, birds, and beasts. In the scriptures, the term “dung” is often used figuratively.
Outside the Israelite camp, a “private place” or “outhouse” was available, and those who used it had to cover the excrement. (De 23:12-14) In this way the army maintained its cleanliness before Jehovah and also protected itself from infectious diseases carried by flies.
One of the gates of Jerusalem was the “Gate of the Heaps of Ash”, commonly called the “Dung Gate”. (Ne 2:13; 3:13, 14; 12:31) It was situated 1,000 cubits (445 m.) E of the Valley Gate and thus S of Mount Zion. It is probable that it received this name due to the waste that was piled up in the valley of Hinnom, which was exited through this gate; perhaps the city’s rubbish was also taken out for her.
Some nomadic peoples may have used the dung for fuel. When Ezekiel prophetically enacted the siege of Jerusalem, he objected to God’s command to use human excrement as fuel to bake bread, so God condescendingly allowed him to use cattle dung instead. (Eze 4:12-17) This seems to indicate that such use of dung was not common in Israel.
The manure was used as fertilizer to fertilize the land. It seems that the animals themselves were used to mix the straw with the manure in †˜manure pits†™. (Isa 25:10) One way to fertilize a fig tree was to “dig around it and throw manure on it.” (Lu 13:8.)
Manure was generally considered something offensive, something that needed to be removed. Jehovah’s words to the stubborn house of Israel’s king Jeroboam express the ideas of offense and elimination: “I will sweep completely behind the house of Jeroboam, just as one moves dung until it is finished.” (1Ki 14:10.)
Turning a man’s house into a public toilet was the greatest insult and also a punishment. (Ezra 6:11; Da 2:5; 3:29) During the test of divinity on Mount Carmel, Elijah challenged the unresponsive prophets of Baal, saying: “You must be concerned with a matter , and he has stool and has to go to the toilet† . (1Ki 18:27) Jehu subsequently pulled down the house of Baal, “and they kept it apart for toilets.” (2Ki 10:27.)
Manure is also used as a simile for an ignominious end, whether individual or national. (2Ki 9:36, 37; Ps 83:10; Jer 8:1, 2; 9:22; 16:4) God foretold that during their controversy with the nations, those slain by Jehovah would not be mourned, gathered, or buried, but would remain †œlike manure on the surface of the ground† . (Jer 25:31-33; compare Zep 1:14-18.)
According to the Law, the priest was not to eat any sin offering, whose blood was brought into the sanctuary to make atonement. The body of the offering and its dung had to be burned in a clean place outside the camp. (Le 4:11, 12; 6:30; 16:27) This was done because no other use was to be made of any part of the animal, nor was it to be allowed to decay. It was “clean,” that is, sanctified to Jehovah, and therefore had to be burned in a clean place. (Compare Heb 13:11-13.)
Paul held spiritual things in high esteem and highly valued his hope in Christ, declaring: “For his sake I have suffered the loss of all things and count them as a rubbish heap, in order to gain others. Christ and to be found in union with him† . (Phil 3:8, 9) The Greek word here translated garbage (ský·ba·lon) can mean both excrement and leftovers from a banquet thrown in the garbage. Even if the apostle had the latter meaning in mind, his regarding “all things” as “rubbish” underscores how much it meant to him to win Christ and be found in union with him. (See PIGEON MANURE.)
For the expression ‘dungy idols’, see í DOLO, IDOLATRí A (View on idolatry).
Source: Dictionary of the Bible
This word is used to translate various Hebrew words. the heb. ˒aśpōṯ, generally translated “dunghill”, probably refers to a waste dump, garbage dump, or ash pit, and is used as a simile to describe the refuge of the homeless (1 Sam. 2.8; Sal. 113.7; Lm. 4.5); see too Lc. 14.35. The Dump Gate in Jerusalem (same word), which is mentioned in Neh. 2.13; 3.13–14; 12.31, maybe it’s the gate through which the city’s waste was taken out. A more horrendous comparison was that of unburied (decaying) corpses as manure (domen) in the fields (2 R. 9.37, Jezebel; Jer. 8.2; 9.22; 16.4; 25.33; cf. Job 20.7; Sof. 1.17). On one occasion certain disobedient priests are threatened by telling them that the dung of their sacrifices (ie, that which was unclean, cf. Ex. 29.14; Lv. 4.11; 8.17, etc.) will be smeared on their faces and that they themselves will be thrown out. in that condition (Mal. 2.3). Jehu transformed a temple of Baal into a latrine (2 Kings 10.27). To describe the terrible deprivations caused in cases of siege, they spoke of eating dung (2 Kings 18.27). The “dumps” (newālı̂/û) described in Esd. 6.11; Dan. 2.5; 3.29, are probably to be understood as “heaps of ruins”.
Animal manure had two main uses since ancient times: as fuel and as fertilizer. As fuel it was frequently mixed with straw (cf. Is. 25.10) and allowed to dry; in this way it was suitable for heating the simple “bread ovens”, built of clay or stones, which were used in Palestine, and very exceptionally human excrement was used in these cases (Ez. 4.12-15); it was frequently burned (cf. the simile of 1 Kings 14.10). When Ben-hadad II laid siege to Samaria very strictly, the poorer food and fuel (pigeon dung) were sold at exorbitant prices (2 Kings 6.25). For the use of manure as fuel until the times…