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Bible Encyclopedias
Rod
Cyclopedia of Biblical, Theological and Ecclesiastical Literature
or stands in the A.V. as the representative of several different Hebrew words, and consequently has various significations in the Scriptures (חֹטֶר , choter, a shoot, Proverbs 14:3; Isaiah 11:1; מִקֵּל, makkel, a twig, Genesis 30:37-39; Genesis 30:41; Genesis 32:10; Exodus 12:11; Numbers 22:27; 1 Samuel 17:40; 1 Samuel 17:43; Jeremiah 1:11; Jeremiah 48:17; Ezekiel 39:9; Hosea 4:12; Zechariah 11:7; Zechariah 11:10; Zechariah 11:14; elsewhere מִטֶּה, matteh, a stick, especially for walking or smiting, or שֶׁבֶט, shebet, the baton of office; ῥαβδός ). It signifies a wand or walking staff: as Moses' rod (Exodus 4:2; Exodus 4:4), Aaron's rod (7:9), Jonathan's rod (1 Samuel 14:27). The rods of Moses and Aaron were the visible means chosen by the Almighty for the instrument of his wonders in Egypt, at the Red Sea, and in the wilderness. The rod of Moses is sometimes called "the rod of God" (Exodus 4:20; Exodus 7:9; Exodus 7:12; Exodus 7:19-20; Exodus 8:5; Exodus 8:17; Exodus 9:23; Exodus 10:13). Aaron's rods, which miraculously blossomed and brought forth almonds, was laid up as a memorial in the holy place (Numbers 17:8; Numbers 17:10; Hebrews 9:4). As the wonders wrought by the instrumentality of Moses' and Aaron's rods attracted the attention of neighboring nations, it is not extraordinary if, in course of time, these personages were interwoven with mythology (see Willemer, De Baculo Mosis [Viteb. 1680]). It has been plausibly conjectured that Aaron's rod, which in its serpent state devoured the serpent rods of the Egyptian magicians, was the prototype of the caduceus, or wonder working rod of Mercury, which was figured as entwined with two serpents. Aaron's rod was caused to blossom miraculously and bring forth almonds (Numbers 17:8) to show God's election for the priesthood. Parkhurst thinks that the rods of the chiefs among the Israelites were of the almond tree, to denote vigilance, that being an early tree, flowering before all others. The shepherd's staff is called "a rod;" and the tithe of the herd, or of the flock, was to be taken from "whatsoever passed under the rod," i.e. from whatsoever required the shepherd's care (27:32; Jeremiah 33:13; Ezekiel 20:37; Micah 7:14). The term "rod" also means a shoot or branch of a tree, and in this sense is applied figuratively to Christ as a descendant of Jesse (Isaiah 11:1). "Rod" is used to designate the tribes of Israel as springing from one root (Psalms 74:2; Jeremiah 10:16). It is used as the symbol of power and authority (Psalms 2:9; Psalms 120:2; Psalms 125:3; Jeremiah 48:17; Ezekiel 19:11; Revelation 2:27); of that which supports and strengthens, a stay or staff (Psalms 23:4; Isaiah 3:1; Ezekiel 29:6); and of the afflictions with which God disciplines his people (Job 9:34; Hebrews 12:6-7). (See Cooper, Hist. of the Rod in all Countries and Ages [2d ed. Lond. 1877].) (See SCEPTRE); (See STAFF).
A peculiar use of rods is afforded in the instance of those of poplar and hazel (more properly the wild almond) which Jacob partially peeled, and set in the water where Laban's cattle drank, and by looking at which they brought forth speckled and ring-streaked young. Commentators are not agreed as to the effect thus produced: whether it was natural or miraculous; whether the sight of the rods had naturally such an effect on the animals' perceptions as to influence the markings of their offspring, in the manner that children often receive marks before birth, from some object that has impressed itself on the mother's mind, or whether it was a special operation of God in Jacob's favor, which, in fact, seems clearly intimated in Genesis 31:10; Genesis 31:12. where Jacob declares himself to have been guided on this subject by God in a dream. The Latin fathers considered the case as natural, the Greek as miraculous, which is also the prevailing opinion of modern commentators, who consider it very doubtful whether the same cause (the use of variegated rods) would now certainly produce the same effects. (See POPLAR).
Rhabdomancy, or divining by rods, became a common superstition or idolatrous custom among the Jews, arising, doubtlessly, from the ideas of supernatural agency attached to the rods of Moses and Aaron. It is alluded to in Hosea 4:12 "My people ask counsel at their stocks, and their staff declareth unto them." It was performed, first, by inscribing certain characters on small rods, and then drawing them, like lots, out of a vessel; secondly, by measuring the rod in spans, and saying, alternately, words expressing a negative and an affirmative, and then determining, according to the last span, whether negative or affirmative, to do the intended action or not; thirdly, by erecting two sticks, repeating a charm, and then determining by certain rules, according as the sticks fell backward or forward, to the right or to the left. (See DIVINATION).
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McClintock, John. Strong, James. Entry for 'Rod'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/r/rod.html. Harper & Brothers. New York. 1870.
