(2.) Liquid. —The log (basin). Lev.
The ephah —a word of Egyptian origin, but often occurring in the 0. T., Ex. 16 : 36; Lev. 5:11; Num. 5:15; Jud. 6 : 19, etc.—ten omers, or three seahs, or sixty pints.
The homer (heap), Isa. 5 : 10, when used for dry measure, one hundred omers, or six hundred pints. 654
The Greek word translated "bushel," Matt. 5 : 15, is supposed by some to answer to the Hebrew word seah. The Roman bushel was very nearly the same with the English peck.
(2.) Liquid. —The log (basin). Lev.
Measures of Capacity.
14 : 10, six egg-shells full, one-tenth of a hin, or nearly one pint.
The hin —a word of Egyptian origin, but often used in the 0. T., Ex. 29 : 40 ; 30 : 24; Num. 15 : 4, etc.—one-sixth of a bath or ten pints.
The bath (measured), the largest of the liquid measures, contained one-tenth of a homer, seven and a half gallons, or sixty pints. 1 Kgs. 7 : 26; 2 Chr. 2:10; Isa. 5 : 10.
The firkin, John 2 : 6, was a Greek measure, containing seven and a half gallons.
III. Weights. —In the time of Moses the common weight was a shekel, which signifies a " weight." There were also the parts of a shekel, as the fourth, third, and half. The shekel, the maneh, and the talent were all originally names of weights. When the phrase " shekel of the sanctuary" is used, Ex. 30 : 13, it means, not that this was different from the common shekel, but that it was a true standard weight, according to the authorized standard preserved in the sanctuary, or, as we should say, a sealed weight or measure, to denote that its accuracy is certified by authority. To weigh substances the Jews had—
The shekel, Am. 8 : 5, half an ounce avoirdupois.
The mineh or mina, Eze. 45 : 12, one hundred shekels, or fifty ounces, equal to three pounds two ounces avoirdupois.
The talent, 2 Sam. 12 : 30, three thousand shekels, thirty maneh, fifteen hundred ounces, equal to ninety-three pounds twelve ounces avoirdupois.
MEA
MED
MEAT, MEATS. The import of this word seems to have undergone a considerable change since our version was made, for in this it means food in general, or, when confined to one species of food, always meal, flour or grain, but never flesh, which is now its usual accep-tatiop. A " meat-ofl'ering " in the Scriptures is always a vegetable and never an animal offering, a cake made of flour and oil. Lev. 2 ; 6: 14-23.
Meat-Offering. At the first settling of the church there were many disputes concerning the use of meats off'ered to idols. Some newly-converted Christians, convinced that an idol was nothing, and that the distinction of clean and unclean creatures was abolished by our Saviour, ate indiff"erently of whatever was served up to them, even among pagans, without inquiring whether the meat had been offered to idols. They took the same liberty in buying meat sold in the market, not regarding whether it were pure or impure according to the Jews, or whether it had been offered to idols or not. But other Christians, weaker or less instructed, were offended at this liberty, and thought that eating of meat which had been offered to idols was a kind of partaking in that wicked and sacrilegious act.
This diversity of opinion produced some scandal until Paul stepped forward and gave his decision that all things were clean to such as were clean. Tit. 1: 15, and that an idol was nothing at all; that a man might safelj' eat of whatever was sold in the market, and need not scrupulously inquire from whence it came; and that if an unbeliever should invite a believer to eat with him, the believer might eat of whatever was set before him, etc. 1 Cor. 10 : 2;), etc. But at the same time he enjoins that the laws of charity and prudence should be observed, that believers should be cautious of scandalizing or offending weak minds; for though all things might be lawful, yet all things were not always expedient.
MEBUN'NAI (building of Jehovah), one of David's warriors, 2 Sam. 23 : 27; called Sibbechai in 2 Sam. 21:18: 1 Chr. 20: 4, and Sibbecai in 1 Chr. 11 : 29; 27:11.
MECH'ERATHITE, THE, the designation of one of David's warriors,
1 Chr. 11 : 36; elsewhere called the Maachathite, probably with reference to some locality.
ME'DAD (love), one who, together with El'iad, prophesied in the Israelite camp in the wilderness. Num. 11: 26, 27.
ME'DAN (contention), one of the sons of Abraham by Keturah. Gen. 26:
2 ; 1 Chr. 1 : 32.
MED'EBA (waters of quiet), one of the most ancient cities of Moab. first mentioned with Heshbon and Dibon in the antique poem quoted in Num. 21: 30. It was afterward taken by the Israelites and allotted to the tribe of Reuben. Josh. 13 : 16. The Ammonites were in possession of it during the reign of David, and there Joab gained his great victory over the combined hordes with theif 32,000 chariots from Mesopotamia, Syria, Maacah, Zobah, and the whole region between the Jordan and the Euphrates. 1 Chr. 19:7-15. In the time of Isaiah it had again reverted to Moab. Isa. 15 : 2. After the return from the Captivity it was alternately in the possession of the Jews and of the Gentiles. John Maccabaeus was slain there, and his death was bloodily avenged by his brothers. The city afterward surrendered to Hyrcanus after a six months' seige. During the Christian period it was the seat of a bishopric.
liuiued LoluiiiuB at I\lL'deba. {Aj'lcr Tnstram.)
Situation and Prenent Appearance. — The site of Medeba is 8 miles south-southwest of Heshbon, and 14 miles east of the Dead Sea, on the top of a hill, around
MED
MED
which the old city extended a considerable distance into the plain. On the southern side of the town lies a large pool 360 feet square. On the eastern and northern sides are other smaller pools. All three are now dry. These tanks may explain the name Medeba, " waters of quiet." The ruins of a large temple exist, of which two columns are standing. The access to the city on the east was by a paved road leading through a massive gateway. Within is a large square 280 paces long and 240 paces wide. The eastern extent of the city is over 1000 yards. Around the city, ruined villages lie thick in all directions, but most of them are very small.
ME'DIA. Name.—The name is the same as Madai,'^middle land," one of Japheth's sons. Gen. 10 : 2. The Hebrew word thus translated '' Madai" is also rendered " Medes," 2 Kgs. 17 : 6, etc., and '' Media," Esth. 1 : 3, etc., and also " Mede." Dan. 11 : 1. In the period of which Herodotus writes the people of Media were called Aryans.
Situation and Extent. —The general boundaries seem to have been the river Araxes and the Caspian Sea on the north and north-east; Parthiaand Hyr-cania and the great salt desert of Iram on the east; Persia and Susiana on the south; Assyria and Armenia on the west. Its greatest length from north to south was 550 miles, its average breadth 250 to 300 miles, and its area 150,000 square miles, or about one-fifth more than the area of Great Britain. See map, "Lands of the Jewish Captivities."
Physical Features and Political Diviti-ions. —Media was divided originally into six provinces, which in Greek and Roman times were reduced to two, Media Atropatene and Media Magna.
1. Media Atropatene, the northern division, embraced the tract between the Caspian and the mountains, north of the Zagros. This is a tract lying on an average 3000 feet above the sea-level and diversified by mountains and valleys. The soil is tolerably fertile, and produces a great variety of vegetables and fruits.
2. Media Magna, lying to the south and east of Atropatene. This tract is mountainous toward the west, but well wooded and fertile; while toward the east and south-east it is bare, rocky, and sandy, shading away into the great salt
556
desert of Iram. Each of these provinces seems to have had Ecbatana for its capital.
Media was also divided into smaller divisions, concerning which there is little information. George Smith discovered on an octagonal cylinder of Sargon a list of twenty-four Median chiefs. This list belongs to B. c. 713, and is curious as showing the divided state of Media at that time {Asuyr. Discoveries, p. 288). Media is now included in the dominions of the Shah of Persia.
History. —The early history of the Medes is very obscure. Their origin is given in Gen. 10:2. Assyrian records show that about B. c. 880 an Assyrian monarch invaded their territory. Their first appearance in Scripture history is in connection with the captivity of Israel. 2 Kgs. 17: 6; 18 : 11. Isaiah, in his prophecy against Babylon, reveals the agency and character of the Medes. Isa. 13:17, 18; 21:2. But Media was not incorporated with Assyria, although Sargon, and afterward Sennacherib, subdued its people and exacted tribute. In b. c. 633 an independent kingdom was set up by Cyaxares, who in b. c. 625 took a leading part in the destruction of Nineveh. Media then became a great and powerful monarchy, comprising, besides Media proper, Persia, Assyria, Armenia, and other adjoining countries. It extended from the river Halys on the north-west to the Caspian Gates, and included the territory between the Black and Caspian Seas on the one side, and the Euphrates and Persian Gulf on the other. The empire was 1500 miles long, 450 miles wide, and had an area of 600,000 square miles. Under Cyrus the two kingdoms were united, B. c. 558. There are references in Scripture to this kingdom under the title of the "Medes and Persians." Dan. 5:28; 6:8, 12, 15; comp. Esth. 1; 19. The only city in Media alluded to in the canonical Scriptures is Achmetha, or Ecbatana. Ezr. 6 : 2. The Medes revolted unsuccessfully in the reign of Darius, son of Hystaspes, B. c. 500, and in that of Darius Nothus, b. c. 420. This region was absorbed in the Macedonian empire of Alexander the Great. Later an independent Median kingdom held sway until the Christian era, after which it became a part of the Parthian empire. Medes are mentioned in con-
MED
MEG
nection with Parthians, etc., in the N. T. Acts 2 : 9.
MEDI'ATOR, one who interposes between two parties at variance with the view of effecting a reconciliation between them. Gal. 3 : 19. The title belongs pre-eminently to the divine Redeemer, in and by whom God is reconciling the world unto himself. 1 Tim. 2:5; Heb. 8 : (): 12 : 24. He is the only mediator between God and men.
MED'ICINE. The scrupulous attention paid in Egypt to the dead was favorable to the development of the science of medicine; thus the more elaborate methods of embalming involved processes of anatomy and led to the study of this branch of medical science. Herodotus says that in Egypt every part of the human body was studied by distinct practitioners, and the teeth of the mummies often exhibit a dentistry which is not inferior in execution to the best workmanship of our days; also, the reputation of Egyptian physicians and surgeons was so great that members of their profession were invited to Persia by both Cyrus and Darius. That Moses, who was initiated in all the wisdom of Egypt, was possessed also of its medical knowledge may be inferred from the direct bearing which the Mosaic legislation has on sanitary relations. Its numerous hygienic and dietetic prescriptions had not only a ceremonial purpose, but were no doubt intended for the preservation and development of the race. They stood in the most perfect harmony with the climate and soil which the Hebrews inhabited, and it is a remarkable fact that during the whole course of their history the Hebrews were singularly exempted from those plagues and e))idemics which devastated their neighbors. On the other side, however, this same law, which proved so beneficial in preventing diseases, did not encourage or favor the study of medicine. The science of medicine depends to a great extent on anatomy, but the great horror of uncleanli-ness, more especially uncleanliness from contact with a corpse, prevented the Hebrews from making a thorough study of anatomy and embarrassed the development of medical science among them. Solomon enjoyed a great fame as a physician. His works show that he was
possessed of considerable knowledge of remedial treatment, Prov. 3:8; 6:15; 12 : 18 ; 17 : 22; 20 : 30; 29 : 1 ; Eccl. 3 : ?>, and the Talmudists ascribe to him a *' volume of cures." But Josephus speaks of his repute in magic and of the spells which he used, and Jewish tradition ascribes similar proceedings to various of the prophets. In the times of the N. T. the whole view taken of diseases and their cure was Greek, almost without a trace of any specifically Hebrew element, and the language of St. Luke, the '' beloved physician," who practised in Antioch before he was called to labor in the Church, shows that he was a pupil of Hippocrates.
Among the diseases mentioned in the 0. T. are ophthalmia, Gen. 29 : 17, which seems to be more common in vSyria and Egypt than anywhere else in the world, and which sometimes resulted in partial, or even total, blindness, 2 Kgs. 6:18; barrenness of women, which the mandrake was believed to cure, Gen. 20 : 18; burning boils. Lev. 13 : 23, whose effect resembled that of fire, identical with our carbuncle; scab and scurvy. Lev. 21:20; 22:22; Deut. 28 : 27—a skin-disease not necessarily incurable, and therefore not considered a curse, but only a blemish ; a disease attacking the knees and legs and consisting in a ''sore blotch that cannot be healed," Deut. 28:35; the disease of King An-tiochus, consisting in boils breeding worms; the disease of Herod the Great, consisting in ulcers breeding lice, etc. Other diseases, such as fever, leprosy, epilepsy, palsy, etc., are spoken of in separate articles. Medicaments were given in the form of liniments, plasters, decoctions, syrups, etc.. and, besides water, wine, vinegar, honey, milk, and oil, also mustard, pepper, salt, wax, gall of fish, poppy, laurel, saliva, and other stuffs were used. But one of the most common remedies was the bath. In many cases it was ceremonialI3' enjoined, but its great value, both as a luxury and as a cure, was fully appreciated. It was enjoyed both in running water and in closed bath-rooms. Lev. 15: 13; 2 Kgs. 5:10; 2 Sam. 11 : 2. Public baths, however, as well as vapor-baths, were not introduced until after the Jews' contact with the (Treeks and Romans. See Bath.
MEGID'DO {place of troops?), a
MEH
MEL
city of Manasseh, situated within the borders of Issachar, and formerly a royal city of the Canaanites, whose king and its neighboring towns were conquered by Joshua. Josh, 12 : 21; 17 : 11; Jud. 1:27; 1 Kgs. 4 : 12; 9:15; 1 Chr. 7 : 29. It has generally been identified with the place afterward called by the Romans Legio, now i/e;yMH,where are ancient foundations and prostrate columns. The neighboring stream, probably the '' waters of Megiddo," is the largest perennial tributary of the Kishon, and feeds three or four mills. Jud. 5 : 19. The valley or plain of Megiddo, also called " Megiddon," was part of the plain of Esdraelon. 2 Kgs. 9 : 27 ; 23 : 29, 30; 2 Chr. 35:22; Zech. 12 : 11. Here Barak and Deborah gained a great victory over the Canaanites under Sisera, Jud. 4: 6-17, and it has been the great battle-field of Palestine. Ahaziah, mortally wounded, died there; Josiah was defeated by Pharaoh-necho, and mortally wounded, 2 Kgs. 33 : 29; 2 Chr. 35 : 20-24; and the place, in Hebrew, is called Armageddon, ''city of Megiddo." Rev. 16 : 16. The modern Lejjun, which has generally been regarded as representing Megiddo, is on the south-western edge of the great plain of Esdraelon, 6 miles from Mount Carmel, 11 from Nazareth, and 14 from Tabor. It commands the important pass to the plain of Phil-istia. A stream flows near it, and there is a large spring which some regard as the " waters of Megiddo." A few ruins remain, and from them a wide view is gained of the famous battleground. Conder declines to accept the above identification, and suggests Mu-Jedd'n, a large ruin near Beisan, and 10 miles from Jenin, as Megiddo. There are four springs of clear water, and a considerable stream flowing to the northwest into the Nahr Jnlud. This would place the valley of Megiddo in the broad valley leading from Jezreel to Beth-shean.
MEHET'ABEET. {whoyn God does good to), the ancestor of Shemaiah. Neh. 6: 10.
MEHET'ABEL, daughter of Mat-red, and wife of Hadad, king of Edom. Gen. 38:39; 1 Chr. 1:50.
MEHI'DA {famouft, vohle), whose descendants returned from Babylon with Zerubbabel. Ezr. 2 : 52 ; Neh. 7 : 54. 558
MENHIR (price), a descendant of Judah. 1 Chr. 4: 11.
MEHOL'ATHITE, THE, a
designation of Adriel, son of Barzillai,
1 Sam. 18 : 19, signifying that he came from a place called Mehola.
MEHU'JAEL {smitten of God), a son of Irad, and descendant of Cain. Gen. 4: 18.
MEHU'MAIV {true, faithful), one of the seven eunuchs of Ahasuerus. Esth. 1 : 10.
MEHU'NIM {habitations), a family among the non-Israelites who returned from Babylon with Zerubbabel, Ezr. 2: 50 ; probably the same as the Mehunims,
2 Chr. 26 : 7, against whom King Uzziah waged a successful war, and who are also mentioned in 1 Chr. 4 : 41 as a Hamitic tribe settled from of old in Palestine, and oppressing the Israelites. See Ma-
ONITES.
ME JAR'KON {waters of yellowness), a town of Dan ; named after a spring, Josh. 19 : 46; probably the el 'Aujeh.
MEK'ONAH {base, or standing-place), a place in the South of Palestine near Ziklag. Neh. 11: 28. Reland locates it 8 miles from Eleutheropolis, on the way to Jerusalem, and Conder suggests Mekenna, north of Beit Jibrin, as its site.
MELATI'AH {delivered by Jehovah), a Gibeonite wlio assisted in rejDair-ing the walls of Jerusalem. Neh. 3 : 7.
MEL'CHI {Jehovah's king), two persons in the genealogy of Jesus. Luke 3 "24 28
MElVcHI'AH. See Malchiah.
MELCHISHU'A. See Malchi-
SHUA.
MELCHIZ'EDEK, or MEL-
CHIS'EDEC, the Greek form under which the name occurs in the N. T. {kinq of righteousness), is mentioned in Gen". 14 : 18-20 as king of Salem and priest of the Most High God, meeting Abram in the valley of Shaveh, bringing out bread and wine to him, blessing him, and receiving tithes from him ; in Ps. 110 : 4, where Messiah is described as a priest " after the order of Melchizedek ;" and finally, in Heb. 5 : 6, 7. where the typical relations between Melchizedek and Christ are elaborately defined, both being priests without belonging to the Levitical tribe, superior to Abram, of unknown beginning and end, and kings of righteousness and peace. The short
MEL
MEL
but impressive apparition of Melchizedek in Genesis, and the striking though mystical applications made of this apparition in the Psalms and the Epistle to the Hebrews, have given rise to various interpretations. One Jewish tradition considers him to be a survivor of the Deluge, the patriarch Shem, and thus entitled by his very age to bless the father of the faithful, and by his position as ruler of Canaan to confer his rights to Abram. Anotlier tradition, equally old, but not so widely accepted, considers him to be an angel, the Son of God in human form, the Messiah. Modern scholars, arguing back from the expositions given in tlie Epistle to the Hebrews, consider him to be a descendant of Ham, living among and ruling his own kin; but, as Balaam was a prophet, so Melchizedek was a priest, among the heathens, constituted by God himself, and given a title above that of the ordinary patriarchal priesthood, even above that of Abram.
ME L£A {fnll, fulness ?), an ancestor of Joseph in the genealogy of Jesus. Luke 3 : 31.
ME'LECH [king), son of Micah, grandson of Mephibosheth. and therefore a descendant of Saul. 1 Chr. 9 : 41.
MEL'ICU. Neh. 12 : 14. See Mal-
LUCH.
MELi'ITA {honey, or sweetness), an
island in the Mediterranean upon which Paul was shipwrecked during his voyage to Rome. Acts 28 : 1-14. Two islands formerly bore the name Melita : (1) Mel-ita, in the Adriatic Sea, and (2) Malta, in the Mediterranean. The location of the first would not answer the requirements of the scriptural narrative. Malta, the ancient Melita, is about 60 miles in circumference, and was successively subject to the Phoenicians, Greeks, Carthaginians, Romans, Vandals, Goths, Saracens, Normans, and French, until Charles V. surrendered it to the Knights of St. John, at Jerusalem, who in 1798 were dispossessed by Napoleon Bonaparte. In 1800 the French garrison surrendered to an English force, and the island has been ever since a dependency of the British crown. The island is (i2 miles south-west of Sicily, is 17 miles long and 8 or 9 miles wide, and is now reckoned 9fi0 miles from Gibraltar, 840 miles from Alexandria, and 1200 miles from
Jerusalem. It is of an irregular oval shape, the coast indented with numerous bays. The soil, naturally barren, has been made productive; frost and snow are unknown.
According to Acts 27 : 1-44, it was about the time of the autumnal equinox, when sailing was dangerous, that Paul and his companions embarked at Cajsarea for Italy. Mr. Smith of Jordan Hill, a nautical man, in his work On tlieVni/afje and Shipwreck of St. Paul, has shown, from a personal examination of the localities of the shipwreck, compared with the incidents in the narrative of Luke, that the ship could not have been wrecked anywhere but at Malta. The following is a summary of his statements. Paul's company on the second day touched at Sidon, 78 miles from Ca3sarea. Loosing thence, they were forced by strong westerly winds to leave Cyprus on the left hand. Thence, favored by the land-breeze and currents, they arrived at Myra, in Lycia. At this port they were then transferred to a ship from Alexandria bound for Italy. Their progress, on account of unfavorable winds, was extremely slow, for it was "many days" before they came over against Cnidus, not more than 150 miles from Mj'ra. Sailing in the direction of Salmone, the eastern promontory of Crete, they coasted along, with north-west winds, as far as Cape Matala, the south side of the island. Here, however, the land bends suddenly to the north, and they made for the Fair Havens, a roadstead near the port of Lasea, as being the nearest to Cape Matala. As the season of safe navigation had passed, Paul urged the officers to winter at Fair Havens, but his advice was overruled ; and, improving a gentle north wind that blew, they set sail for Phenice, a harbor on the coast about 40 miles farther west. The harbor seems to have been the one now called Lutro, which opens in the sa7ne direction in which the wind Libs blows—?. e., toward the north-east—and is situated exactly opposite to the island of Clauda. But soon the weather changed ; the ship was caught in a typhoon, and the wind euroclydon (east north-east), which blew with such violence, forced them to run under the south shore of Clauda, now Clozzo, about 20 miles south-west by west from Fair Havens. Here they availed
MEL
MEL
themselves of the smooth water to secure the boat and undergird the ship by frap-ping it round the middle with a cable, to prepare it to resist the fur}' of the storm. But, fearing they should be driven to-
2%<^^
<b'
22C,
/C*-
^^^
J^^
30
23"
Map of Place of Shipwreck, Si. Paul's Bay. The figures denote fathoms
ward the Syrtis—;'. e., the quicksands of the coast of Africa—they lowered the gear; and the ship thus borne along was not only made snug, but had storm-sails set and was on the starboard tack—/. e., with her right side to the wind—which was the only course by which she could avoid falling into the Syrtis. On the next day they threw overboard the main-yard, an immense spar probably as long as the ship. The storm continued with unabated fury for eleven days more, and all hope was taken away. At length, on the fourteenth night, the seamen suspected the approach of land, probably from the noise of the breakers, sounded, and found the depth 20 fathoms, and then 15 fathoms. Fearing lest they should fall upon rocks, they cast four anchors out of the stern, and lightened the ship by throwing the wheat into the sea. When the day broke they succeeded in running the ship aground in a creek, where she went to pieces, but the whole ship's company escaped safe to land. The place proved to be a bay on the north-east side of Malta, now known as St. Paul's Bay, an inlet, with a creek, about 2 miles deep and a mile broad. Mr. Smith has shown by calculation that a ship starting late in the evening from Clauda, would, by midnight on the fourteenth day, be less than 3 miles from the entrance of St. Paul's Bay— i. e., a 560
distance of 476 miles. In 1810 the British frigate Lively went to pieces on those very breakers, at the point of Koura, at the entrance of the bay. The crew, like Paul's shipmen, at the distance of a quarter of a mile, could not see the land, but they saw the sui-f on the shore. So, also, Mr. Smith has shown that every ship approaching the land must here pass over 20 fathoms, and not only must this depth be close to the spot where they had the indications of land, but it must bear east by south from the 15 fathom depth. The 15 fathom depth is, as nearly as possible, a quarter of a mile from the shore, which is here girt with mural precipices, and on which the sea must have been breaking violently. Atthe bottom of the Bay of St. Paul'sthere is a communication with the sea outside by a channel not more than a hundred yards in breadth, formed by the separation of Salmone Island, a long rocky ridge, from the main land. Near this channel, where " two seas meet," are two creeks, into one of which they ran the ship ashore; the forepart stuck fast in the mud and clay, while the stern was dashed to pieces by the force of the waves.
It has been asserted that no vipers exist in Malta, but Lewin saw a serpent there which he regarded as a viper; but even if not found on the thickly-populated island now, this would not prove that they did not exist in Paul's day and have since been exterminated.
MEL'ONS. Num. 11 : 5. Melons of all kinds have ever been largely cultivated in Egypt, and during the heat of summer often form the chief food and drink of the lower classes. The muskmelon was grown there at the time of the Exodus, and perhaps the watermelon, which came from Persia. "A traveller in the East who recollects the intense gratitude which a gift of a slice of melon inspired while journeying over the hot and dry plains will readily comprehend the regret with which the Hebrews in the
MEL
MEN
Arabian desert looked back upon the melons of Egypt."— Kitto.
MEL'ZAR (probably of Persian origin, and signifying head cup-bearer), not a proper name, but the title of an officer, corresponding at once to our "steward" and ''tutor." Dan. 1:11, 16.
MEM'PHIS (in Hebrew Noph), a city of ancient Egj-pt, Hos. 9 : 6, situated on the western bank of the Nile. It is mentioned by Isaiah, 19 : 13. Jeremiah, 2 : 16; 46 : 14, 19, and Ezekiel. 30 : 13-16, as Noph. The monuments of Memphis are believed to be of higher antiquity than those of Thebes. Memphis has three distinct names on the monuments :
(1) Seht-liet, "the city of white walls ;"
(2) Men-nept, " the good abode ;" (3) Te-paneh, "the world of life." The sacred name was Hn-ptah, or Pa-ptah, " the house of Ptah." Its site is about 10 miles south of Cairo and 5 miles from the Great Pyramids and the Sphinx. From the ancient maps of Ptolemy, it appears that the sea extended about 40 miles farther south than at present. The deposits of mud carried down annually by the Nile, forming the Delta, have caused the sea to be filled in, so that in the times of the ancient Pharaohs the sea may have extended nearly to Memphis, making that city a seaport, instead of, as now, an inland site. Some infer that its name, Men-Nofer, implies that it was a coast-town, 3000 or 4000 years before Christ.
History. —Herodotus dates its foundation from Menes, the first king of Egypt. The city is said to have had a circumference of about 19 miles. The temple of Apis was one of its most noted structures. This temple stood opposite the southern portico of the temple of Ptah, and Psam-metichus, who built that gateway, also erected in front of the sanctuary of Apis a magnificent colonnade supported by colossal statues or Osiride pillars such as may still be seen at the temple of Medeenet Haboo at Thebes. Through this colonnade the Apis was led with great pomp upon state occasions. At Memphis were the reputed burial-place of Isis and a temple. Memphis had also its Serapeum, which probably stood in the western quarter of the city. The Necropolis, near Memphis, was on a scale of grandeur corresponding with the city itself. At this place as capital for 36
several centuries a Meraphite dj'nasty ruled over all Egypt, and Lcpsius, Bun-sen, and Brugsch agree in regarding the third, fourth, sixth, seventh, and eighth dynasties of the old empire as Mem])hite, reaching through a period of about 1000
Sarcophagus in the Senpeiim at Memphis con taining a Mummy of the Sacred Bull.
years. The city's overthrow was predicted Isa. 19 : 13,• Jer. 46 : 19. The latest of these predictions was uttered nearly 600 years before Christ, and half a century before the invasion of Egypt by Cambyses, B. c. 625. The city never recovered from the blow inflicted by Cambyses. The rise of Alexandria hastened its decline. The caliph conquerors founded Old Cairo upon the opposite bank of the Nile, a few miles north of Memphis, and brought materials from the old city to build their new capital, A. D. 638. At length so complete was the ruin of Memphis that for a long time its very site was lost. Recent explorations have brought to light many of its antiquities, and specimens of its relics are now in museums in Europe and America. A little village stands upon a portion of the site of ancient Memphis.
MEMU'CAN, a Persian prince at the court of Ahasuerus. Esth. 1 : 14.
MEN'AHEM {eonHoler) was the son of Gadi, and, having slain Shallum, king of Samaria, reigned in his stead. His reign, which lasted ten years, B. c. 771-760, was distinguished for cruelty and oppression. 2 Kgs. 15 : 14-20.
ME'NAN, an ancestor of Joseph in the genealogy of Jesus. Luke 3 : 31.
ME'NE, ME'NE, TE'KEL, UPHAR'SIN. This sentence, which appeared on the wall of Belshazzar's banqueting-hall to warn him of the im-
MEN
MEB
pending destruction of Babylon, is in the pure Chaldee language, and reads, when translated literally, Mene,''he is numbered;" Mene, "he is numbered;" Tekel, "he is weighed;" Upharnin, "they are divided." " Peres," in the original language, is the same word with " Uphar-sin," but in a different case or number. It means. '• he was divided." Dan. 5 : 25.
ME'NI {fate, fortnae), th.Q marginal reading to Isa. 65 : 11, a proper name designating some idol worshipped by the Jews in Babylon, but not yet identified with any known heathen god.
MEX'UCHA. See Seraiah.
ME.VU'CHAH {rest, ease), the marginal reading to Jud. 20 : 43, rendered in the text by " with ease," but considered by some to be the name of a place : identical with Manahath.
MENU'CHITES, one of the marginal readings to 1 Chr. 2 : 52 ; the same as Manahathites.
MEOiV'EiVIM, THE PLAIN OF {oak of finothsayers), an oak or terebinth, Jud. 9:37; comp. Deut. 18:10, 14; Mic. 5:12, "soothsayers." The meaning of the name seems to connect it with some old diviners, probably of the pagan inhabitants. Conder suggests its identity with the plain of Muklniah.
MEOX'OTHAI {my dwelling), a descendant of Judah. 1 Chr. 4 : 14.
MEPH'AATH {splendor, or lofty place), a Levitical city in Reuben, afterward belonging to Moab. Josh. 13:18; 21:37; 1 Chr. 6:79; Jer. 48:21. Jerome speaks of it as a military post, and it must have been one of the most easterly localities.
MEPHIB'OSHETH {extermina-tio)i of idols). ]. A son of Saul, who, with his brother and five others of the family, suffered a violent death at the hands of the Gibeonites. 2 Sam. 21 : 8.
2. Or Meribbaal, 1 Chr. 8 : 34, was a son of Jonathan, and grandson of Saul, who at the age of five years fell from his nurse's arms and was ever after a cripple. When David was in quiet possession of his kingdom he sought out this branch of the family of Jonathan his friend, and not only gave him an honorable place in his palace, but restored to him the estates of his father. During Absalom's rebellion, however. Mephibosheth showed some signs of disaffection, and on David's return he lost one-half of his 662
estates. 2 Sam. 4:4; 9 : 6; 16 : 1-4 ; 19 : 24-30 ; 21: 7. He is called Merib-baal in 1 Chr. 8 : 34 : 9 : 40.
ME'RAB, the eldest daughter of Saul, who promised her to David in marriage ; but she married Adriel of Meho-lath, by whom she had five sons, and David took her sister Miehal. 1 Sam. 14 : 49. The five sons of Merab suffered a violent death at the hands of the Gibeonites. 2 Sam. 21 : 8.
MERAI'AH {rehelUon) a priest in the days of Joiakim. Neh. 12 : 12.
MERAI'OTH(/-efte//(OMs). 1. Two priests in the line of Eleazar, respectively mentioned in 1 Chr. 6:6, 7, 52 ; Ezr. 7 : 3, and 1 Chr. 9:11; Neh. 11: 11.
2. A priest who went to Jerusalem with Zerubbabel, Neh. 12:15; called Meremoth in Neh. 12 : 3.
MER'ARI {hitter). 1. The third son of Levi, and head of the family of the Merarites. Gen. 46 : 11; Ex, 6 : 16, 19; 1 Chr. 6:1, 16.
2. The father of Judith. Jud. 8:1; 16:7.
MERARITES, THE, one of the three great families, of the tribe of Levi, numbering, when the census was taken in the wilderness, 6200 males above one month old, of whom 3200 were between thirty and fifty years of age, Num. 3 : 34 ; 4 : 44, and divided into two branches, the Mahlites and the Mushites. Num. 3 : 33. They marched between Judah and Reuben, pitched to the north of the tabernacle, and had charge of all the pillars, bars, boards, etc., belonging to the tabernacle and the surrounding court. Num. 3 : 33-37; 4 : 29-33; 7 : 8. When Canaan was conquered, twelve cities in the tribes of Reuben, Gad, and Zebulun were allotted to them. Josh. 21 : 7, 34-39; 1 Chr. 6:63. 77-81.
MERATHA'IM {donhle rebellion), a symbolical name for Babylon. Jer. 50 : 21.
MER^CHANTS. The earliest mode of commerce was by caravans. The commerce with India was carried on in this way by the merchants of Arabia and Egypt, and it was to the merchants of an Egyptian caravan that Joseph was sold. There was, however, considerable intercourse between many countries by water. The Phoenicians held the first rank in this respect, and their fleet passed through the Strait of Gibraltar
MER
MER
into the Atlantic. It must be noticed, however, that in those times a merchant always travelled himself from place to place, buying and selling his goods, and the Hebrew word for " merchant " means ''traveller," ''vovager." Gen. 23:10; 37 : 28 ; Eze. 27 : 21, 36 ; 1 Kgs. 10 : 28 ; 2 Chr. 1:U: Prov. 31 : 14 ; Isa. 23 : 2.
MERCU'RIUS, a character of the Latin mythology, identical with the Greek Hermes, the god of eloquence and lying, of commerce and cheating. An old myth told a story of Jupiter and Mer-curius once wandering about unrecognized in Phrygia, and this myth, which probably belonged to the folk-lore of Asia Minor, led the simple people of Lystra to mistake Barnabas and Paul for the two pagan deities. Acts 14 : 11-13.
MER'CY-SEAT was the name of the lid or cover of the ark of the covenant. It was made of gold, two and a half cubits long and one and a half cubits broad, and two cherubs, also of gold, were placed one at each end, stretching their wings toward each other, and forming a kind of throne, upon which God was believed to be present in a peculiar manner to hear and answer prayer, and to make known his holy wilf. Ex. 25 : 17-22 ; 30 : 6 ; 31 : 7 ; 37 : 6-9 ; 1 Chr. 28 : 11; 2 Chr. 6 : 7, 8 ; Ps. 80 : 1; 99 : 1. Before and upon the mercy-seat the high priest sprinkled the blood of the sin-offerings on the day of atonement as a propitiation. Lev. 16 : 11-16, which, under the new dispensation, received its typical signification. Heb. 9:5: Rom. 3 ": 25. See Ark.
ME'RED {rebellion), mentioned in the genealogy, 1 Chr. 4 : 17, as a son of Ezra, a descendant of Judah, and husband of Bithiah. a daughter of Pharaoh.
MER'EMOTH {/leights). 1. A priest who was appointed to weigh and register the gold and silver vessels belonging to the temple in the time of Ezra, Ezr. 8 : 24-33, and who took active part in the rebuilding of the walls of Jerusalem. Neh. 3 : 4.
2. One who married a foreign wife and put her away. Ezr. 10 : 36.
3. A priest who sealed the covenant. Neh. 10 : 5.
MER'IBAH (quarrel, strife). 1. The fountain near Rephidim which issued from the rock in Horeb which Moses
smote by the divine command ; also called ''Massah " ("temptation, trial"). Ex. 17 :1-7 ; Deut. 6 : 16 ; 9 : 22. Wilson and Warren would place this fountain in Wndij Feiraii, near Mount Serbal; Holland puts it in the pass al- Watiyeh, at the eastern end of W'ody es-Sheikh.
2. Another fountain, produced in the same manner and under similar circumstances as the preceding, near Kadesh, in the desert of Zin ; also called waters of Meribah and Meribah Kadesh. Deut. 33:8; Ps. 95:8; 106 : 32. This miracle occurred near the close of the wanderings of the Hebrews in the desert. Num. 20: 1-24; 27: 14: Deut. 32 : 51 ; Ps. 81:7; Eze. 47 : 19. Some erroneously regard the two as identical, but this view is inconsistent with the scriptural narrative. See Kadesh.
MER'IB - BAAL. 1 Chr. 8 : 34. See Mkphibosheth.
MERO'DACH (death, slavghfer), the name of an idol-god of the Babylonians; Belus, and represented by the planet Jupiter, and often applied as a surname to the Babylonish monarchs. Isa. 39 : 1 : Jer. 50 : 2.
MERO'DACH-BALLAD AN (Merodach, ivorshipper of Baal), a king of Babylon, b. c. 721, who sent ambassadors to Hezekiah. 2 Chr. 32 : 31 ; Isa. 39 : 1. In 2 Kgs. 20 : 12 he is called Berodach-baladan.
ME'ROM, WATERS OF (waters of the hiijh jilace), the name of a lake in the northern part of Palestine, where Joshua crushed the confederacy of the northern tribes under Jabin. Josh. 11 : 5, 7. It is usually identified with " Lake Samachonitis" of Josephus and the modern el-Huleh of the Arabs, though Grove, Keil, and some others question this identification. Lake Huleh is 11 miles north of the Sea of Galilee. It is triangular in shape, about 6 miles long, 3i miles wide, 11 feet deep, and 270 feet below the Mediterranean, and is covered in parts by several acres of papyrus. The marsh around it is about 10 miles long, and is covered with reeds and rushes, but on the west there is a beautiful and fertile plain. The lake abounds in wild duck, pelican, and other fowl. On the north is an impenetrable jungle, the wallowing-place of buffaloes. The miasma from the marshes renders the district very unhealthy. (See cut, p. 564.)
Lake Huleh, or Waters of Merotn, from the Souih-wedt.
MERON'OTHITE, a designation applied to Jehdeiah, 1 Chr. 27 : 80, and Jadon, Neh. 3 : 7, and probably referring to some place not known.
ME'ROZ {refiKje), a place in the northern part of Palestine, the inhabitants of which were accursed for not having taken the field with Barak against Sisera. Jud, 5 : 23. W3'lie supposes the ruins el-Mazranh, near the river Kishon, to mark the site of Meroz; Wilson prefers Keft- Mma, south of Tabor; and Thomson Meiroii, 6 miles west of Safed, as the representative of Meroz.
ME'SECH, Ps. 120 : 5, or ME'-SHECH, Eze. 32 : 26, a son of Japheth, whose descendants are supposed to have settled in Armenia. They had considerable commerce with Tyre. Eze. 27 : 18. Some suppose the Muscovites were of this race.
ME'SHA {deliverance). 1. A king of Moab who refused to pay to Jehoram, king of Israel, the annual tribute which he had been accustomed to pay to his father Ahab. For this offence Jehoram determined to punish him ; and calling to his aid Jehoshaphat, king of Judah, and the king of the Edomites, he invaded 564
the territory of Moab, signally defeated him, desolated the country, and at last the king and his army were closely besieged in a walled town. In this extremity Mesha attempted to cut his way through the enemy's ranks ; but. failing in this, he made the hon-ible sacrifice of his eldest son to some idol-god, and it was done openly upon the Avail, in sight of the camp of Israel, who, fearing to have incurred the anger of God by having given occasion to a human sacrifice, retreated to their own country. 2 Kgs. 3 : 4-27. A most wonderful corroboration of the Scripture history is found in the famous Moabite Stone. See
DlBON.
2. A son of Caleb, and brother of Mareshah. 1 Chr. 2 : 42.
3. A Benjamite, son of Shaharaim. 1 Chr. 8:9.
ME'SHA {retreat), a place on the eastern border of the possessions of the Joktanites. Gen. 10 : 30. Some regard it as Mese»ie or Meinaii, at the mouth of the Pasitigris, where it empties into the Persian Gulf; others locate it in the Zo~ men range or Nefd mountains of Arabia: i and some place lit in north-western Yunca,
MES
MES
at Moosa, a port on the Red Sea. The first is the more probable location of Mesha.
ME'SHACH. Dan. 1 : 7. See Abeunego.
ME'SHECH. Eze. 27 :13. See Mesech.
MESHELEMI'AH {whom Jehovah repaj/s), a Levite, gatekeeper at the temple in the time of David, 1 Chr. 9 : 21 : 26 : 1, 2, 9; he is called Shelemiah in 1 Chr. 26 : 14.
MESHEZ'ABEEL {delivered hy God). 1. The grandfather of Meshul-1am, who assisted in rebuilding the wall. Neh. 3 : 4.
2. One who sealed the covenant. Neh. 10 : 21.
3. A descendant of Zerah, the son of Judah. Neh. 11 : 24.
MESHIL'LEMITH [retributUm, requital), a priest of the course of Im-mer, 1 Chr. 9 : 12; called Meshillemoth in Neh. 11 : 13.
MESHIL'LEMOTH. 1. An Ephraimite in the reign of Pekah. 2 Chr. 28 : 12.
2. Neh. 11 : 13. See Meshillemith.
MESHUL'LAM {friend). 1. The grandfather of Shaphan the scribe in the reign of Josiah. 2 Kgs. 22 : 3.
2. A son of Zerubbabel. 1 Chr. 3 : 19.
3. A descendant of Gad in the reign of King Jotham of Judah. 1 Chr. 5:13.
4. Three Benjamites mentioned respectively in 1 Chr. 8:17: 9 : 7, 8.
5. High priest in the reign of Ammon, 1 Chr. 9 : 11; Neh. 11 : 11; called Shal-lum in 1 Chr. 6 : 12: Ezr. 7 : 2.
6. A priest of the course of Immer. 1 Chr. 9 : 12.
7. A Kohathite Levite in the reign of Josiah. 2 Chr. 34 : 12.
8. One who was sent b}'Ezra to induce the Levites to rejoin the caravan returning to Palestine. Ezr. 8:16.
9. One who assisted Ezra in abolishing marriages with foreign wives. Ezr. 10 : 15.
10. One who had married a foreign wife. Ezr. 10 : 29.
11. Two who assisted in repairing the wall. Neh. 3 : 4, 6, 30; 6 : 18.
12. A priest and a chief of the y)eop]e who sealed the covenant. Neh. 10 : 1, 20.
13. Two priests in the days of Joiakim. Neh. 12 : 13, 16.
14. A Levite porter, Neh. 12 : 25 ; also called Meshcmiah, 1 Chr. 26 : 1, Shelemiah, 1 Chr. 26 : 14, or Shullam. Neh. 7 : 45.
15. One who partook in the dedication of the walls of Jerusalem. Neh. 12 : 33.
MESHUL'LEMETH {friend), wife of Manasseh and mother of Ammon, kings of Judah. 2 Kgs. 21 : 19.
MESOBA'ITE, a designation applied to Jasiel, one of David's warriors, 1 Chr. 11 : 47; it is not known what it refers to.
MESOPOTA'MIA {the region between the rir^ers), the name given by the Greeks and Romans to that tract of fertile country lying between the rivers Euphrates and Tigris. Acts 2:9; 7:2. It was called by the Hebrews Aram-naharaim, or " Aram or Syria of the two rivers:" Gen. 24 : 10 : Deut. 23 : 4; Jud. 3:8, 10; 1 Chr. 19 : 6 ; and Padan-aram or "Plain of Syria," Gen. 25 : 20 ; 28 : 2-7; 46 : 15 : also Aram or " Syria." Num. 23 : 7 ; Gen. 31 : 20, 24. On the Egyptian monuments, the upper part is called Naharina, and on the Assyrian, Nahiri. This region is now called by the Arabs el-Jezirah, or " the Peninsula " or " Island." Strabo and Pliny describe Mesopotamia as bounded on the east by the Tigris; on the south by the Euphrates and the Persian Gulf; on the west by the Euphrates ; and on the north by Mount Taurus, the length being 800 miles, and the breadth, which is very irregular, 360 miles. The great plains of Mesopotamia possess a nearly uniform, level, good soil, but barren from want of irrigation. The exceptions are where the plains are intersected by hills or ranges of hills. The climate of these plains is characterized by great dryness, combined with very great variations in the temperature of the air. According to Mr. Layard, in March the pastures abound in rich and luxuriant herbage and the meadows are enamelled with flowers of every hue. See map, " Lands of Jewish Captivities."
We first hear of Mesopotamia in Scripture as the country of Nnhor. Gen. 24 : 10. Here lived Bethuel and Laban, and hither Abraham sent his servant to fetch Isaac a wife. v. 38. A century later Jacob came on the same errand, and hence he
MES
MET
returned with his two wives after an absence of twenty-one years. No mention of Mesopotamia again occurs till the close of the wanderings in the wilderness. Deut. 23 : 4. Though Drs. Beke and Merrill object to the view that Balaam came from the Mesopotamia beyond the Euphrates, and Dr. Beke proposed to place '* Syria between the two rivers," near Damascus, his view has not been accepted. About half a century later, Mesopotamia appears as the seat of a powerful monarchy. Jud. 3. The children of Amnion, having provoked a war with David, " sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah." 1 Chr. 19 : 6. Assyrian inscriptions and the Scripture record show that Mesopotamia was inhabited in the early times of the empire, b. c. 1200-1100, by a vast number of petty tribes, each under its own prince, and all quite independent of each other, Jud. 3 : 8-10 ; 2 Kgs. 19 : 12, 13; Isa. 37 : 12, until subjugated by the kings of Assyria. Even after Mesopotamia became an Assyrian province it formed part of the great monarchies which successively arose in Upper Asia, the Baby-Ionian, Persian, and Macedonian. The conquests of Cyrus brought it wholly under the Persian yoke, and thus it continued to the time of Alexander. The whole region is studded with mounds and ruins of Assyrian and Babylonian greatness. See Assyria.
MES'SENGER. The laws and edicts of the Jewish kings were proclaimed near the royal residence by public criers; but they were made known to more distant towns and provinces by messemjers sent for that purpose. 1 Sam. 11 : 7 ; 2 Chr. 36 : 22 ; Am. 4 : 5. The messengers stood in the gate, where the largest mass of people might be found, and proclaimed the law or message, as in Jer. 11 : 6; 17 : 19, 20. At Jerusalem these messages were proclaimed in the temple, where a concourse of people was always found.
MESSI'AH is a Hebrew word signifying " anointed,'" and corresponding exactly to the Greek Chn'ston. As in ancient times not only the king, but also the priest and the prophet, was consecrated to his calling by being 5&6
I anointed, the word " Messiah" often occurs in the 0. T. in its literal sense, { signifying one who has been anointed, 1 Sam. 24 : 6 ; Lam. 4 : 20 ; Eze. 28 : 14; Ps. 105 : 15 ; but generally it has a more specific application, signifying the One who was anointed, the supreme Deliverer who was promised from the beginning. Gen. 3 : 15, and about whom a long series of prophecies runs through the whole history of Israel from Abram, Gen. 12 : 3 ; 22 : 18 ; Jacob, Gen. 49 : 10: Balaam, Num. 24 : 17 ; Moses, Deut. 18 : 15, 18, and Nathan, 2 Sam. 7:16; through the Psalmists and prophets, Ps. 2; 16: 22; 40 ; 45; 110 ; Isa. 7 : 10-16 ; 9 : 1-7; 11; 13; 53; 61; Jer. 23:5, 6; Mic. 5:2; Mai. 3 : 1-4, to his immediate precursor, John the Baptist. The character of these prophecies is very definite. The lineage from which Messiah should descend was foretold, Gen. 49 : 10 ; Isa. 11 : 1, the place in which he should be born, Mic. 5 : 2, the time of his appearance, Dan. 9 : 20. 25; Hag. 2:7; Mai. 3 : 1, etc. Nevertheless, in the vanity of their hearts, the Jews mistook the true meaning of these prophecies. They expected a mere physical deliverer who would take revenge on their enemies and oppressors, and give into their hands the empire, the glory, and the wealth of the world. Thus many of them were unable to recognize the Messiah in Jesus of Nazareth; and when he and his disciples demonstrated the spiritual meaning of the prophecies and their glorious fulfilment. Matt. 26 : 54; Mark 9:12: Luke 18 : 31 ; 22 : 37 ; John 5:39; Acts 2: 16-31; 26:22,23; Eph. 4:8; 1 Pet. 1: 11, the Jews felt scandalized. They expected a triumphant being, according to Ps. 2; Jer. 23 :5, 6; Zech. 9 : 9, and that his triumph was to be accomplished by suflferings and death thev did not understand.
MESSI'AS, the Greek form of Messiah. John 1 : 41 : 4 : 25.
MET'ALS. The Hebrews were from ancient times acquainted with all the principal metals—gold, silver, copper, iron, tin, and lead. They produced them from their own soil or procured them by commerce with foreign nations. Palestine and Syria are rich in copper and iron, and mining operations, as well as the various processes in the manufacture of metals, such as smelting, calcining, re-
MET
MIA
fining, etc., are often alluded to. Job 28 : 1-11 ; Ex. 20 : 5 ; 32 : 2-4. 20 : Isa.
1 : 25 ; 40 : 19, 20 ; 44 : 12 ; Mai. 3 : 3. Whether they knew steel is uncertain. The Hebrew word thus translated in 2 Sam. 22:36; Job 20:24; Ps. 18:34; Jer. 15 : 12 is translated " brass" in all other places, and means jjrobably bronze. The "northern iron" of Jer. 15:12 seems to correspond more closely to what we call steel. As zinc is not mentioned in the 0. T., it is probable that composition of zinc and copper called brass was not known at all to the Hebrews. Where our translation has ''brass," probably bronze, a composition of copper and tin, is meant.
Gold was not found in Palestine, but was brought thither from Ophir, 1 Kgs.
9 : 27, 28, Parvaim, 2 Chr. 3 : 6, Raamah, Eze. 27:22, Sheba, 1 Kgs. 10 ; 2, 10; Ps. 72 : 16 ; Isa. 60 : 6, and Uphaz. Jer.
10 : 9. It was plentiful. Abraham was very rich in cattle, in silver, and in gold. Gen. 13 : 2. The army of Gideon took 1700 shekels of gold in nose-jewelry from the slaughtered Midianites. Jud. 8 : 26. David gathered 100,000 talents of gold and the shields of gold from Hadad-ezer. 1 Chr. 22 : 14; 2 Sam. 8 : 7. The throne of Solomon was overlaid with gold, and his drinking-cups were of pure and solid gold. 1 Kgs. 10: 18, 21, The Hebrews used gold, not as money, but only for ornaments—bracelets. Gen. 24:22: chains, Gen. 41:42: signets, Ex. 35 : 22 ; necklaces, Ex. 35 : 22—for embroidery, Ex. 39:3; 2 Sam. 1:24, and for decoration, especially in the temple. 1 Kgs. 6:21,22.
Silver was obtained from Lydia, Thrace, and Tarshish, 1 Kgs. 10:22;
2 Chr. 9 : 21 ; Jer, 10 : 9 ; Eze. 27 : 12, and in the days of Solomon it was as common in Jerusalem " as stones." 1 Kgs. 10 : 21, 27, It was lavishly used in the temple for the sockets of the boards. Ex, 26:19; 36:24, the hooks, fillets, and capitals of the pillars, Ex, 38 : 10, 17, the bowls and chargers, Num. 7: 13, the trumpets, Num. 10 : 2, the candlesticks and tables. 1 Chr, 28 : 16, 10, etc. Its principal use, however, was as money ; though it was not coined until the middle of the eighth century b. c. In all the commercial transactions spoken of in the 0, T, up to the taking of Samaria, in B, c, 721, silver, not gold, is used as
payment—by Abram at the purchase of Ephron's field. Gen. 23 : 16 ; by Abim-elech in compensation to Abram, Gen. 20:16; by the Ishmaelite merchants when they bought Jose])h. Gen, 37 : 28, etc.
Copper and iron were found in Palestine—" a land whose stones are iron and out of whose hills thou mayest dig brass," Deut, 8:9; Job 28 : 2, The former, however, was much more used than the latter; arms, 2 Sam, 21: 16 : Job 20 : 24; Ps, 18:34, and armor, 1 Sam. 17: 6, 6, 38, were made of it. Tin is first mentioned among the spoils of the Midianites, Num. 31:22; like lead, it came from Tarshish, Eze. 27 : 12, and it was principally used in the production of bronze. Lead found manifold a])plica-tions in practical life—for inscrijjtions, being poured into the hollow letters carved in the stone, Job 19 : 24, for weights, etc.
ME'THEG-AM'MAH {curb of the metrojiolls). This word, in 2 Sam, 8:1, is translated in the margin "the bridle of Ammah," and it may be rendered "the bridle or hit of the metropolis," meaning that David subdued the metropolis of the Philistines, probably Gath. Thus expressed, the passage corresponds closely with the parallel passage, 1 Chr. 18 : 1 : " Gath and her towns,"
METHU'SAEL(w«« o/G'orf),father of Lamech, and the fourth in descent from Cain, Gen. 4:18.
METHU'SELAH {man of dart, or he dies and it is sent —namely, the Flood), the son of Enoch, and, according to Hebrew chronology, 969 years old when he died, in the first year of the Flood. The longest-lived man was the son of the saintliest of his time. Gen. 5:27; 1 Chr, 1:3,
MEU'NIM. Neh. 7:52. The same as Mehunim. Ex. 2 : 50.
MEU'ZAL, in the margin of Ezr. 27:19, means perhaps "from Uzal," tic later Sanaa, the metropolis of Yemen.
MEZ'AHAB {ivaters of gold), tl;c grandfather of Mehetabel, wife of Ha-dar, the last king of Edom, Gen, 36: 39 : ] Chr, 1: 50.
MI'AIWIN {from the right hand). 1. One who had married a foreign wife. Ezr. 10:25.
2. A priest who had returned with Zerubbabel, Neh. 12 : 6 ; called Mija-min, 10 : 70, and Miniamin, 12 : 17.
MIB
MIC
MIB'HAR (choice), one of David's warriors. 1 Chr. 11 : 38.
MIB'SAM (sweet odor). 1. A son of
Ishniael. Gen. 25 : 13 ; 1 Chr. 1: 29.
2. A son of Simeon. 1 Chr. 4:25.
MIB'ZAR (a fortress), one of the chiefs or dukes of Edom. Gen. 36: 42 ; 1 Chr. 1 : 53.
MI'CAH (who is like Jehovah r). 1. An idolater in Mount Ephraim who persuaded a Levite to officiate as his priest, but had his idols stolen from him by a troop of Danites. Jud. 17; 18.
2. The sixth of the minor prophets, is called the Morashite, from his birthplace Moresheh, a village in the neighborhood of Eleutheropolis, in the territory of Gath, westward from Jerusalem. He prophesied during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah, B. c. 750-698, and was a contemporary of Isaiah, whom he often resembles in style and expressions. Compare, for instance, Isa. 2 : 2 with Mic. 4:1, or Isa. 41:15 with Mic. 4: 13.
The Book of Micah contains prophecies concerning Samaria and Jerusalem. Samaria is threatened with complete devastation, and Jerusalem with destruction and the captivity of its inhabitants. He admonishes them to repent, but he predicts also the return of the divine mercy and blessing, with a pardon of their sins. Then shall the mount of the temple be glorious and foreign nations will acknowledge Jehovah as their Lord, and henceforth there shall be no more war. In his prophecies concerning Messiah he is very precise. The prediction that Christ should be born in Bethlehem belongs to him. 5 :2. His style is poetic throughout, pure, rich in images and plays upon words, bold and lofty, but sometimes abrupt and obscure.
3. A Reubenite, the ancestor of Beerah. 1 Chr. 5 : 5.
4. The son of Mephibosheth, and grandson of Jonathan, 1 Chr. 8 ; 34, 35 ; 9: 40, 41 ; called Micha in 2 Sam. 9:12.
5. A Levite of the family of Asaph, 1 Chr. 9 : 15 ; called Micha in Neh. 11: 17, 22, and Michaiah in Neh. 12: 35.
6. A Kohathite Levite, the son of .Uzziel, 1 Chr. 23 : 20; called Michah in
1 Chr. 24 : 24, 25.
7. The father of Abdon, a high official in the reign of Josiah, 2 Chr. 34 : 20 ; called Michaiah in 2 Kgs. 22 : 12.
568
MICA'IAH, the son of Imlah the
prophet, who predicted the defeat and death of Ahab if he went to war against Ramoth-gilead. 1 Kgs. 22 : 8-28 ,• 2 Chr. 18:7, 27.
MI'CHA, a Levite who sealed the covenant. Neh. 10:11. See Micah, 3 and 5.
MI'CHAEL {who like G^or/.?), aname of frequent occurrence in the sacred writings.
1. Father of Sethur, the spy selected from the tribe of Asher. Num. 13 : 13.
2. A Gadite who settled in the land of Bashan, 1 Chr. 5 : 13, and one of his ancestors. 1 Chr. 5 : 14.
3. A Gershonite Levite. 1 Chr. 6: 40.
4. A chief of the tribe of Issachar in the time of David. 1 Chr. 7 : 3.
5. A Benjamite. 1 Chr. 8: 16.
6. A Manassite chief who joined David at Ziklag. 1 Chr. 12 : 20.
7. The father of Omri. 1 Chr. 27 : 18.
8. A son of Jehoshaphat, murdered by his brother Jehoram. 2 Chr. 21: 2, 4.
9. The ancestor of Zebadiah, who returned with Ezra. Ezr. 8 : 8.
10. The prince among the angels, the archangel, Jude 9, described in Dan. 10 : 13, 21; 12 : 1, as standing in a special relation to the Jewish nation, and in Rev. 12: 7-9 as leading the hosts of the angels.
MI'CHAH. See Micah, 6. MICHA'IAH. 1. See Micah, 7.
2. See Maachah, 3.
3. An officer of Jehoshaphat. 2 Chr. 17:7.
4. See Micah, 4.
5. A priest who assisted at the dedication of the walls of Jerusalem. Neh. 12:41.
6. An officer of Jehoiakim. Jer. 36 : 11, 13.
MI''CHAL, the second daughter of Saul, 1 Sam. 14:49, and the wife of David, who paid in dowry one hundred slaughtered Philistines. She was passionately devoted to her young husband, and once saved him from the fury of her father. During David's exile she was married to another man, Phalti, 1 Sam. 25:44; 2 Sam. 3:15, with whom she lived for ten years. After the accession of David to the throne she was restored to him, 2 Sam. 3 : 13, 14, but an estrangement soon took place between them, and on the occasion of the greatest triumph
MIC
MIG
of David's life—the bringing up of the ark to Jerusalem—it came to an open rupture between them, after which her name does not again occur. 2 Sam. 6 : 2.">.
MICH'MAS, OR MICH MASH [somethiiuj hhlde)i), a town of Benjamin noted in the Philistine war of Saul and Jonathan. 1 Sam. 13: 11. Isaiah refers to it in connection with the invasion of Sennacherib in the reign of Hezekiah. 10: 28. After the Captivity it was re-peopled. Ezr. 2:2T; Neh. 7 : 31. Later it became the residence of Jonathan Maccabeeus and the seat of his government. 1 Mace. 9 : 73. In the time of Eusebius and Jerome it was ** a very large village, retaining its ancient name, and lying near Ramah, in the district of ^lia (Jerusalem), 9 miles therefrom." Michmash is identified with the modern village of Mnkmas, about 5 miles north of Jerusalem, where are considerable ruins of columns, cisterns, etc. Immediately below the village the great wady spreads out to a considerable width— perhaps half a mile—and its bed is broken up into an intricate mass of hummocks and mounds, two of which, before the torrents of 3000 winters had reduced and rounded their forms, may have been the "teeth of cliff"—the Bozez and Seneh of Jonathan's adventure. 1 Sam. 14: 4. In plain view about a mile away is the ancient Geba or Gibeah, where Saul was encamped. 1 Sam. 13 : 16.
MICH'METHAH {rochj f),atown facing Shechem, on the borders of Eph-raim and Manasseh. Josh. 16 : 6 ; 17 : 7. The Pal. Memoirs suggest Mukhnah, in the plain of Mukhnah, east of Shechem, as its site.
MICH'RI (prize of Jehovah), aBen-jamite, the ancestor of Elah. 1 Chr. 9:8.
MICH'TAM occurs in the inscriptions of six Psalms—namely, 16 and 56-60—but its true meaning is doubtful. Some derive it from a root denoting gold, and our translation gives it in the margin as '* the golden Psalm." More probably, however, it is a musical expression whose signification has been lost.
MID'DIN (/neosH?v«), one of the six cities mentioned with En-gedi, Josh. 15 : 61, and in the desert west of the Dead Sea.
MID'IAN (strife). The territory of
Midian extended, according to some scholars, from the Elanitic Gulf to Moab and Mount Sinai, or, according to others, from the Sinaitic peninsula to the desert and the banks of the Euphrates. The people traded with Palestine, Lebanon, and Egypt. Gen. 37: 28. Joseph was probably bought by them, perhaps in companv with Ishmaelites. See Gen. 37 : 25, 27, 28, 36, and Gen. 25:2, 4, 12, 16. Moses dwelt in Midian. Ex. 2 : 15-21 ; Num. 10: 29. Midian joined Moab against Israel and enticed that nation into sin, for which it was destroyed. Num. 22, 24, 25. Later, Midian recovered, became a powerful nation, and oppressed the Hebrews, but were miraculously defeated by Gideon. Jud. 6 :1-40 ; 7 : 1-25 ,: 8 :1-28 : Ps. 83 : 9,11; Isa. 9 : 4; Hab. 3 : 7. The Midianites henceforward became gradually incorporated with the neighboring Moabites and Arabians.
In the region east of Edom and Moab are many ancient ruins, and portions of the territory are of great fertility, producing bountiful crops for the modern Arabs—the tribe of Beni Sakk'r, which bears considerable resemblance in race, character, and habits to what is known of the ancient Midianites.
" Curtains of Midian," Hab. 3: 7, is a figurative expression denoting the borders or inhabitants of Midian.
MID'WIFE. The two midwives mentioned in Ex. 1: 15 are probably representatives or superintendents of a whole class, as such a number seems to stand in a decided disproportion to the needs of the Jewish nation at that time. The expression "upon the stools," in the following verse, refers to a kind of chair in which the patient sat during the birth, and which is still in use in modern Egypt.
MIG'DAL-EL (tower of God), a fortified city of Naphtali. Josh. 19 : 38. Robinson thinks it may be the modern Mejdel, or Mnjeidil, ancient ruins being found on the seashore, 3 miles north of Tiberias.
MIG'DAL-GAD (toxcer of God), a town of Judah, near Lachish, Josh. 15 : 37-39 ; now Mejdel, a prosperous village of 1500 inhabitants, 2 miles east of Ascalon. It is surrounded by olive trees and cultivated fields. Its houses are well built, its streets dirty. Broken
MTG
MIL
columns, hewn stones, and other ancient ruins are found there.
MIG'DOli {tower), the name of two places in Egypt.
1. A place near the head of the Red Sea, Ex. 14: 2 : Num. 33 : 7, 8; probably identical with Bir Makhdal, 10 miles west of Suez.
2. A city and fortified place situated in the northern limits of Egypt toward Palestine. Jer. 44 : 1 ; 48 : U. This name is rendered •' tower " in the phrase " from the tower of Syene," Eze. 29 : 10 ; 30:6; but the margin correctly has "from Migdol to Syene"— i. e., Syene the most southern border of Egypt, and Migdol the most northern. The phrase is used to signify the whole of Egypt. In Egyptian the name is written Meshtol, " many hills," and in the Septuagint Magdolum.
MltJ'RON {precipice), a town or place in the neighborhood of Gibeah. 1 Sam. 14: 2. Migron is also mentioned in Sennacherib's approach to Jerusalem. Isa. 10 : 28. It was near Michmash, and Baedeker places its site on the western slope of the Wadtj Sniceinit,iit ruins called Maknni.
MIJ'AMIN' {on the rir/ht hand). 1. The head of the sixth course of priests in the time of David. 1 Chr. 24 : 9.
2. See MiAMiN. 2.
M IK'LOTH {staves). 1. A Benja-mite, the son of Jehiel, 1 Chr. 8 : 32; 9 : 37, 38.
2. One of the leaders of David's army. 1 Chr. 27 : 4.
MIKNE'IAH {possession of Jehovah), a Levite porter in the time of David. 1 Chr. 15 : IS, 21.
MILALA'I {ehxptent), a priest who assisted at the dedication of the walls of Jerusalem. Neh. 12 : 36.
MIIi'CAH {queen, or counsel). 1. A daughter of Haran, and wife of Nahor, Abraham's brother. Gen. 11: 29 ; 22 : 20, 23; 24:15,24,47.
2. The fourth daughter of Zelophehad. Num. 26 : 33 ; 27 : 1; 36 : 11; Josh. 17 : 3.
MIL'COM. See Moloch.
MILE. See Mkasures.
MILE'TUM. 2 Tim. 4 : 20. The same as Miletus.
MILE'TUS {crimson ?), a city and seaport of Ionia, in Asia Minor.
Situation. —Miletus was 36 miles south 570
of Ephesus, and stood on the southwestern side of the Latmian Gulf, directly opposite the mouth of the river Meander. The sediment from the river had gradually filled up the gulf, and the city was a considerable distance from the sea. But in Paul's time it had four docks and a large commerce. The site is now some 10 miles inland.
Bistori/. — Miletus was originally a Carian city; then the capital of Ionia; the mother of no less than 80 cities on various coasts, more particularly in the Euxine and the strait leading to it. Its period of greatest prosperity was 500 years before Christ. The Persians captured it B. c. 494, and Alexander the Great B. c. 334, after which the city never regained its former celebrity. It was the native place of many men renowned in history, among the most distinguished of whom were Thales and Democritus. Luxury and wickedness were characteristic of the inhabitants.
Scripture References. — Paul stopped here on his voyage from Greece to Jerusalem returning from his third missionary-tour, and met the elders from Ephesus. Acts 20:15-38. From 2 Tim. 4: 20 it appears that Paul left Trophimus there sick, but it would appear that this must have been on another occasion, since, at the conclusion of this voyage, Trophimus was with the apostle at Jerusalem. Acts 21 : 29. This is supposed by many to indicate a later visit, after Paul's first imprisonment at Rome. One of the Epistles was sent to the Ephesians.
Present Appearance. — Near the site of the ancient city is a small Turkish village called Melas. The most noteworthy ruins of former grandeur are the theatre, with its many tiers of seats in good preservation, and the temple of Apollo, of which a few columns are yet standing. The wandering channels of the Meander are near by, although the mouth of the river is 10 miles away.
MILK, not only of cows, but also of camels, sheep, and goats, was used in Palestine, and is often spoken of in the 0. T. Gen. 32:15; Deut. 32:14; Prov. 27:27; Isa. 7:21, 22. The simplest spiritual food or the plain and easy truths of the gospel, wherewith the newborn soul is nourished and sustained, is compared to milk. Heb. 5:12; 1 Pet. 2 : 2. '• A land flowing with milk and
MIL
MIL
honey," Josh. 5 : 6, means a country of extraordinary fertility. The phrase *' wine and milk," Isa. 55 : 1, denotes all spiritual blessings and privileges.
MILL. The simplest mill for bruising grains was nothing more than two stones, between which they were broken. If one of the stones be hollowed out, so as to contain the corn to be pounded b3' another stone or by a piece of wood or metal, it is not a mill, but a mortar. When manna was given in the desert, "the people went about, and gathered it, and ground it in mills, or beat it in a
■Women grinding at the Mil! in the East.
mortar." Num. 11: 8. From these mills and mortars there must have been obtained at first only a kind of peeled grain which may be compared to our hominy. Yet we read that Sarah set before the three angels who visited Mnmre cakes of fine meal, Gen. 18 : 6, which presupposes a more elaborate implement. This consisted of two round stones, each about 2 feet in diameter and 6 inches high. The under one, or "nether milhtrme," Job 41:24, was immovable and somewhat lower around the edge than in the centre—that is, it was slightly convex on the top. The upper one was just the reverse, being concave on the bottom, or thicker at the circumference, so as to fit pretty closely to the other. In the centre there was a hole, and above this a funnel or hopper, into which the grain was poured, and thus it ran in between the stones and was broken by them into meal, which fell over the edge upon a board. On the top of the
other stone there was an upright peg, by means of which it was turned around.
Frequent allusions are made in Scripture to these utensils. Of leviathan it is said that his heart is "as hard as a piece of the nether jnilhtotic." Job 41: 24. At the siege of Thebcz "a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull." Jud. 9:53.
In the Law it was ordained : " No man shall take the nether or the upper millstone to pledge; for he taketh a man's life to pledge." Deut. 24 : 6. Each family had its own mill; and as fresh bread was made every day, no more corn was ground at a time than was necessary for one baking. Hence the noise of the grind-ing-mills and the voices of the women working them were the first sounds heard in the streets on a morning. The sound was pleasing, because it was naturally associated with industry and the supports and enjoyments of life. The noise of the millstones in the morning, and the lighting up of candles in the evening, are circumstances belonging to inhabited places where men live together in social order; hence the striking power of the prediction, Jer. 25 : 10, Gloomy shall be the silence of the morning, melancholy the shadows of the evening—no cheerful noise to animate the one, no enlivening ray to soften the gloom of the other. Desolation shall everywhere reign.
MIL'LET, the grain of the cultivated panic-grass {Panicum iniliaceum) or of du-rah (variously spelled, but thus pronounced). Eze. 4 : 9. Both these large grasses are often sown in the Levant, and perhaps both may be included under the term millet. Durah or Egyptian corn [Sorghum vuh/are) resembles maize in size and general appearance, and is largely cultivated upon the Nile. Both the above are grown in Palestine ami used for bread. (See cut, p. 572.)
MIL'LO (a mound, rampart ). " Millo " is used for a ])art of the citadel of Jerusalem, probably the rampart, or entrenchment. 2 Sam. 5 : 9 ; 1 Kgs. 9:15, 24 ; 11: 27; 1 Chr. 11 : 8. The same, or part of it, was probably the " house of Millo;" margin "Beth Millo." 2 Kgs. 12 : 20 ; 2 Chr. 32 : 5. Some think it means the " stronghold of Zion." Lewin 1 suggests that it refers to the whole of the
MIL
MIN
temple enclosure, while Conder curiously suggests that, from its root, it may mean a pool. The first seems the more probable view.
JNliUet (Sorghum Vulgare )
MIL'LO, HOUSE OF. 1. The
place where Joash was murdered in Jerusalem. 2Kgs. 12:20. See MiLLO, above.
2. Those who dwelt in the fortress of Shechem, Jud. 9 : 6,20 ; probably the same as " the tower " of Shechem. Jud". 9 : 46,49.
MI'NA. See Money.
MINES, MIN'ING. Remains still exist of ancient Egyptian mines both on the border of the Ethiopian desert and in the Sinaitic peninsula, and, as Moses praises the Promised Land for its mineral wealth, Deut. 8 : 9, it is probable that at the time of the Exodus the Jews understood how to extract metals from the earth. How well acquainted with all mining processes they were at another period appears from Job 28 : 1-11. See Metals.
MINI'AMIIV (from the riyJit hand), a Levite in the reign of Hezekiah who had charge of the freewill - offerings of the people in the cities of the priests. 2 Chr. 31 : 15.
MIN'ISTER, as distinguished from servant, denotes one in voluntary attendance on another. Thus Joshua is called 572
the minister of Moses, Ex. 24 : 13; 33 :
11, and Elisha the minister of Elijah. 1 Kgs. 19 : 21; 2 Kgs. 3 : 11. With various modifications of this, its general sense, it is applied in Scripture:
1. To Christ, as the "minister of the sanctuary," Heb. 8 : 2—that is, as our High Priest; 2. To those persons who are appointed to preach the gospel and administer its ordinances, 1 Cor. 4:1: 2 Cor. 3:6; Eph. 3:7: 1 Thess. 3:2; 1 Tim. 4:6; 3. To magistrates, Rom. 13 : 16, as God's ministers to punish the evil and protect the good; and 4. To the angels, who stand ready to do the will of God. Ps. 103 : 21; Dan. 7:10; Heb. 1 : 14.
MIN'NI, a portion of Armenia. Jer. 51: 27. See Armenia.
MIN'NITH {divisions), an Ammonit-ish place to which Jeplithah's victory extended, and from whence wheat wa;^ brought to Tyre. Jud. 11 : 33 ; Eze. 27 : 17; perhaps Minieh, south of Heshban. MIN'STRELi, a musician or singer. As seen from the case of Jairus, it was customary in the time of our Saviour to employ minstrels at funerals—that is, players on stringed instruments, flute-players, and people hired to perform the official lamentation. Thus, when Christ came into the house to raise the daughter, ''he saw the minstrels and the people making a noise." Matt. 9 : 23.
MINT, well-known herbs akin to garden sage, several species of which are wild or cultivated in Palestine. Mint was commonly used by the ancients in medicine and as a condiment. It is «aid to have been
-^s^^k-w'w-vi jc^N ^^^ °^ *'^^® bitter ^^^^\y^ij^\^ herbs eaten with the paschal lamb. Deut. 14 : 22 required that the Jews should pay tithe of all produce of the ground, but they were more {Mentha Hylves- careful about trifles *'■'*•) than about the ,
weightier matters. Matt. 23 : 23.
I
MIP
MIR
MIPH'KAD {appointed place), the name of a gate of Jerusalem, Neh. 8 : 31, either on the Zion side or a little south of the Sheep-gate.
MIR'ACLE, an action or event produced by a supernatural or divine agency for the purpose of authenticating the divine mission of the person who performs the act or is the subject of the event. A true miracle is above nature, but not against nature; it is a temporary suspension of the operation of the laws of nature, but not a violation of the laws themselves; it is the manifestation of a higher order which the lower order obeys. We have an analogy in the power of our will over the body, as by raising our hand we suspend the operation of the law of gravity. God controls and directs, extends and contracts, the forces of nature which are his agents, (jod alone can work miracles or enable men to perform them. If we believe in an almighty personal God, we shall have no difficulty in believing the possibility of miracles. The first miracle was the creation of the universe out of nothing by his will. In the case of Christ his person is the great moral miracle, and his miracles are the natural manifestations of his divine-human person, or simply his '' works," as John calls them. If we believe in Christ as the sinless Son of man and Son of God, we shall find no difiiculty in believing his miracles. The devil (who is called God's ape) can perform only pseudo-miracles—"lying wonders," juggleries, and sorceries. Deut. 13 : 1; Matt. 24 : 24; 2 Thess. 2:9; Rev. 13 : 13, 14; 16 : 14; 19 : 20.
The N. T. (in Greek) uses three terms for miracles: (1) i9*'^», by which a divine power is made known and a divine messenger attested. Matt. 12 : 38, 39; 16 :1, 6; Mark 8: 11; Luke 11: 16; 23:8; John 2 : 11, 18, 23, etc.; Acts 6:8; 1 Cor. 1 : 22 ; (2) Wonder or portent, with regard to their astounding character. John 4 : 48 ; Acts 2 : 22, 43; 7 : 36; Rom. 15 : 19 ; usually in connection with "signs;" (3) Potcer or powers, miyhty deeds, with reference to their effect. Matt. 7 : 22 ; 11 : 20, 21, 23; Luke 10 : 13 ; Rom. 15 ; 19.
Miracles were necessary for the founding of religion as divine seals of revelation. Bishop Butler says : " Revelation itself is miraculous, and miracles are the
proof of it." The miracles of Christ are appealed to as evidence of his divinity and Messiahship. Matt. 9:6; 11 : 4, 5; John 10 : 47; 20 : 29, 31. They were wrought from the purest motives, for the glory of God and the benefit of the souls and bodies of men; they were wrought in open daylight, before great multitudes, in the face of his enemies, who did not deny them, but traced them to Beelzebub. Matt. 12 : 24. Tested by external evidence and intrinsic propriety and conformity to his divine mission, they commend themselves to every honest and reasonable inquirer. The only alternative is truth or wilful fabrication, and the latter is a moral monstrosity in the case of Christ and the apostles.
The power of miracles continued in the apostolic age, but with the establishment and triumph of Christianity their necessity ceased, as the primitive creation gave wa}^ to preservation. Our faith must now chiefly rely on the moral miracles and internal evidences which continue throughout Christendom. But God may at any time renew the miraculous gifts of the apostolic age.
For a discussion of this subject see Mozley's Bamjiton Lectures on Miracles (delivered at Oxford, 1865), and Archbishop Trench's Notes on the Miracles of our Lord,
The chief miracles recorded in the 0. T. are the Creation, the Flood, the destruction of Sodom and Gomorrah, the birth of Isaac, the burning bush, the miracles of Moses in Egypt, the crossing of the Red Sea, the pillar of cloud and fire, the quails and manna, the water from the rock, Aaron's rod budding, healing by looking up to the brazen serpent (symbol of faith in the crucified Ile-deemer, see John 3 : 14), Balaam's ass speaking, the crossing of the Jordan divided, the taking of Jericho, the standing still of the sun (which, however, is taken by many only as a poetic hyperbole), Elijah fed by ravens, restores a dead child to life, brings rain from heaven by prayer, is taken up to heaven in a chariot of fire, miracles of Elisha, .Tonah preserved by a whale or shark (a type of the resurrection, see Matt. 12 : 40). No miracles are reported of John the Baptist, which is an indirect proof of the miracles of Christ and his apostles.
MIR
MIR
MIRACLES IN THE LIFE OF CHRIST.
Miracles.
The conception by the Holy Ghost
Water turned into wine.'
The Capernaum nobleman's son cured
Draught of fislies
Demoniac cured...A
Peter's motiier-in-iaw healed.4.
Leper healed...."5^: -^
Centurion's servant healed....:.
Widow's son raised from the dead
Tempest calmed.V ,
Demoniacs of Gadara cured
Man sick of the palsy cured
Jairus's daughter raispTl~~tx) life
Woman diseased with issue of blood healed...\...
Sight restored to two blind men
Dumb demoniac cured
Diseased cripple at Bethesda cured
A withered hand cured
Demoniac cured
Five thousand fed.^
Canaanite woman's daughter cured V.
Man deaf and dumb cured
Four thousand fed..\
Christ's transfiguration
Blind man restored to sight
Boy possessed of a devil cured
Man born l)lind restored to sight
Woman cured of eighteen years' infirmity...*
Dropsical man cured
Ten lepers cleansed.
Two blind men restored to sight
Lazarus raised from the grave to life
Fig tree blasted.\
The ear of Malchus healed
The resurrection
Draught of fishes
The ascension to heaven
Place.
Nazareth.
Can a.
Cana.
Sea of Galilee.
Capernaum.
Capernaum..
Capernaum,
Capernaum.
Nain.
Sea of Galilee.
Gadara.
Capernaum.
Capernaum. '
Capernaum.
Capernaum.
Capernaum.
Jerusalem.
Judsea..
Capernaum.
Decapolis.
Near Tyre.
Decapolis.
Decapolis.
]Mt. Tabor or Hermon.
Bethsaida.
Mt. Tabor or Hermon.
Jerusalem.
Galilee.
Galilee.
Samaria.
Jericho.
Bethany.
Mt. Olivet.
Gethsemane.
Jerusalem.
Sea of Galilee.
Mt. Olivet.
Record.
Luke 1 : John 2: John 4 : Luke 5 : Mark 1 : Mark 1 : Mark 1 : Matt. 8 : Luke 7 : Matt. 8 : Matt. 8 : Matt. 9 : Matt. 9 : Luke 8 : Matt. 9 : Matt. 9 : John 5 : Matt. 12 Matt. 12 Matt. 14 Matt. 15 Mark 7 : Matt. 15 Matt. 17 Mark 8 : Matt. 17 John 9. Luke 13 Luke 14 Luke 17 Matt. 20 John 11. Matt. 21 Luke 22 John 20 John 21 Luke 2 :
35.
1-11.
46-54.
1-11.
23-26.
30, 31.
40-45.
5-13.
11-17.
23-27.
28-34.
1-8.
18-26.
43-48.
27-31.
32, 33.
1-9.
: 10-13.
: 22, 23.
: 1.5-21.
: 22-28.
31-37.
: 32-39.
: 1-8.
22-26.
: 14-21.
: 11-17. : 1-4. : 11-19. : 30-34.
: 18-21. : 50, 51. : 1.
: 1-14. 42-51.
MIRACLES IN THE APOSTOLIC AGE.
MIR
MIX
MlWlAM {rebellion). 1. The daughter of Aiiinnu, and the sister of Moses and Aaron, 1 Chr. 6 : 3, is supposed to liave been ten ortwelveyears older than Moses; and, being appointed to watch the ark of bulrushes in which her infant brother was laid among the flags of the river, she was there when Pharaoh's daughter came down and discovered it, and proposed to go for a nurse, concealing her relation to the child. She immediately called her mother as the nurse, and the infant was placed under her care. Ex. 2 : 4-10. After the passage of the Red Sea, she led the choir of the women of Israel in the sublime song of deliverance, Ex. 15 : 20, but afterward, having joined Aaron in murmuring against Moses, she was smitten with leprosy, and restored only in answer to the prayers of Moses. Num. 12 : 1-15. She died and was buried at Kadesh. Num. 20 : 1.
2. A descendant of Judah. 1 Chr. 4: 17.
MIR'MA i/ravd), a Benjamite born in the land ojf Moab. 1 Chr. 8:10.
MIR'RORS. See LookinCx-glass.
MIS'GAB {hi(/h 7j/«ce), a place in Moab. Jer. 48 : 1. It appears to be mentioned also in Isa. 25 : 12, in Hebrew, rendered " high fort." It seems to refer to some special fortress, probably Kir-hareseth.
MISH'AEL (who is rvhat God is?). 1. A son of Uzziel, the uncle of Moses and Aaron. Ex. 6 : 22 ; Lev. 10 : 4.
2. One who stood at Ezra's left hand when he read the Law to the people. Neh. 8 :4.
3. One of Daniel's companions, who received the Babylonian name of Meshach. Dan. 1:6,7,11, 19; 2:17. See Meshach and Abed-nego.
MI'SHAL, AND MI'SHEAL (entreaty), a town in the territory of Asher. Josh. 19 : 20 ; 21 : 30.
MI'SHAM {purification, or sioift-goinq), a Benjamite. 1 Chr. 8 : 12.
MISH'MA {a hearing, report). 1. A son of Ishmael, Gen. 25: 14; 1 Chr. 1 : 30, whose descendants may be represented by the present Arabian tribe of the Bene-Misma.
2. A son of Simeon. 1 Chr. 4: 25.
MISHMAN'NAH (/rf/»e««), a Gad-ite who joined David at Ziklag. 1 Chr. 12:10.
MISH'RAITES, THE, one of
the four families which proceeded from Kijrath-jearim and founded towns, 1 Chr. 2 : 53 ; not further mentioned.
MIS'FERETH. See Mizpar.
MIS'REPHOTH-MA IM (bnm-ingn of ivafer), a place in Northern Palestine. Josh. 11: 8 : 13 : 6. Thomson treats Misrephoth-maim as identical with a collection of springs called Ain-Mu-xheiri/eh, on the seashore, close under the Jias en-Nakhnra ; but this is far from Sidon. Conder suggests that it is identical with the present village *S'«ra-fend. near Sidon.
MITE, the lowest denomination of Jewish money — two mites making a farthing—and probably of the value of two mills of our currency. Mark 12 : 41-44; Luke 21:1-4.
MITH'CAH (su-eetness), a station of the Hebrews in the desert. Num. 33 : 28.29.
MITH'NITE, THE, the designation of Josha])hat, one of David's warriors, 1 Chr. 11:43, referring probably to some place of the name of Methen.
MITH'REDATH (given by Mithra, the sun-god). 1. The treasurer of Cyrus, to whom he gave the vessels of the temple. Ezr. 1: 8.
2. A Persian officer stationed in Samaria. Ezr. 4 : 7.
MI'TRE, the head-dress of the Jewish priest, was of fine flax or linen, made with many folds, making in length eight yards, finished with elegance and taste, and wreathed round the head in the shape of an Eastern turban. It bore upon its front a gold plate, on which was inscribed " Holiness to the Lord." Ex. 28 : 4, 37, 39; 29 : 6; 39 : 28, 30 ; Lev. 8:9; 16:4.
MITYLE'NE (hornless), the chief town and capital of the isle of Lesbos. Situated on the east coast, Mitylene is the intermediate place where Paul stopped for the night between Assosand Chios. Acts 20: 14, 15. The town itself was celebrated in Koman times for the beauty of its buildings. In Paul's days it had the privileges of a free city. The island has been subject to Turkey, but the people are chiefly Greek.
MIXED MULTITUDE, an expression occurring Ex. 12 : 38 ; Num. 11: 4, and Neh. 13 : 3, and denoting people who congregated with the Israelites without being of pure Israelite blood.
MIZ
MIZ
By some it is explained as referring to the offspring of mi xed marriages between Israelites and those nations among which they lived ; by others as referring simply to those hangers - on who are always found hovering on the outskirts of a great camp.
MI'ZAR (smalliiess), a hill named in Ps. 42 : 6 ; possibly a summit or peak on the eastern ridge of Lebanon.
MIZ'PAH, AND MIZ'PEH {ivatch-toiver), the name of several places in Palestine.
1. On Mount Gilead, also called Miz-peh of Gilead, Jud. 11 : 29, and elsewhere probably Ramoth-mizpeh, Josh. 13 : 26, and Piamoth-gilead, 1 Kgs. 4 : 13 and elsewhere, the place where Laban and Jacob set up a heap of stones as a witness and landmark between them. Gen. 31 : 2.3, 25, 48, 52. Here also the Israelites assembled to fight against the Ammonites, Jud. 10 : 17 : and here Jephthah was met by his daughter. Jud. 11 : 29. Some suppose that this was the place also where the tribes assembled to avenge the great sin committed in Benjamin, Jud. 20 : 1, 3 ; 21 : 1, 5, 8, but this is more usually applied to the Mizpah in Benjamin. See No. 6. This Mizpah has been identified with a high jjeak east of the Jordan, 3 miles north-west of Ramoth-gilead, called Jebel Osh'a, or " the Mount of Hosea." Conder suggests liemjiheh, 25 miles west of Bozrah, but Merrill, with greater probability, locates it at Kidat er Ruhdd on the Wady 'Ajliin, about 10 miles east of the Jordan. This summit commands a wide view, and is in harmony with the name Mizpeh, or "watch-tower."
2. Mizpeh of Moab, where the king of that nation was living when David committed his parents to his care, 1 Sam. 22 : 3 ; possibly now Kerak.
3. The land of Mizpeh, in the North of Palestine, the residence of the Hivites, Josh. 11 : 3 ; possibly identical with—
4. The valley of Mizpeh, Josh. 11 : 3, 8, whither the confederate hosts were pursued by Joshua; perhaps the modern Buka'a, the great country of Coele-Syria, between Lebanon and Anti-Lebanon.
5. A city in Judah, Josh. 15 : 38 : possibly identical with the modern Tell es-SdJiyeh, or, as Conder has suggested, at Kirhbet el-Musheiri/eh, near Gaza. The position fits and the name is the Arabic equivalent of the Hebrew. This is the
576
place others have identified with Mis-REPHOTHMAiM, which See.
6. A city in Benjamin, Josh. 18:26, where Israel assembled. 1 Sam. 7 : 5-7, 11, 12, 16. Here Saul was elected king. 1 Sam. 10 : 17-21. Asa fortified Mizpah. 1 Kgs. 15 : 22 ; 2 Chr. 16 : 6 ; it was where Gedaliah was assassinated, 2 Kgs. 25 : 23, 25 ; Jer. 40: 6-15 ; 41 : 1-16 ; the men of Mizpah joined in rebuilding a part of the wall of Jerusalem. Neh. 3 : 7, 15, 19. Messepha of 1 Mace. 3 : 46, which is probably identical with this place, and about 3i miles west of north from Jerusalem, is the modern village of JVehi/ Samivil, standing on a peak which rises about 600 feet above the plain of Gibeon. This village is claimed as the most probable site for Mizpah by Robinson, Porter, Baedeker, and others. It is 3006 feet above the sea-level, and the highest mountain near Jerusalem. From its summit the most extensive view in Southern Palestine is obtained, embracing the Mediterranean, Jerusalem, the Mount of Olives and the mountains of Moab. Upon its summit is a mosque, once a Christian church, built by the Crusaders on the spot where pilgrims first saw Jerusalem. Grove, Stanley, Bonar, Major Wilson, and others would identify Mizpah with Mount Scopus, one of the summits just north of Jerusalem in the continuation of the Olivet range. From this place the traveller gets a very complete view of the Holy City, and from there the emperor Titus looked down upon it. Not far away is the modern village of Shnfat. Conder notes that a part of the ridge is called Arkub cs-SCiJfa, or " the ridge of the view." Ensebius and Jerome located Mizpah near Kirjath-jearim, and Conder notes a ShUfa immediately south of Kuryet el-Anab (Kirjath-jearim), a name having exactly the same meaning with Mizpah—viz., " place of view." Conder also says that there is a place called Umni Siiffa. equivalent to the Hebrew Mizpah, existing on the road from Samaria to Jerusalem, which would be a suitable position for the Mizpah of Jeremiah, 40, 41. which is not necessarily the Mizpah of Samuel. {Quarterly, 1876, p. 171.) But his final conclusion is that Mizpah and Nob are identical. Whether the Mizpah of Hosea, 5: 1, was in Benjamin or in Gilead is uncertain.
MIZ
MOA
MIZ'PAR (number), one who returned with Zerubbabel, Ezr. 2:2,- called Mispereth in Neh. 7 : 7.
M I Z ' R A I M {limits, borders), the name by which the Hebrews generally designated Egypt, apparently from Miz-raim, the son of Ilam. Gen. 10 : 6, 13. This name is in the dual form, and denoted either lower and upper Egypt or two divisions of that land. Gen. 45 : 20 ; 46 : 34 ; 47 : 6, 13. Sometimes it seems to be employed to designate Imver Egypt, to the exclusion of Pathros or upper Egypt. Isa. 11 : 11 : Jer. 44 : 15. See Egypt.
MIZ'ZAH {/car), a grandson of Esau, and one of the chiefs of Edom. Gen. 36:13, 17; 1 Chr. 1:37.
MNA'SON {rememheriny), a native of Cyprus, but a resident of Jerusalem, was an early convert to Christianity, and is mentioned. Acts 21: 16, as the host of the apostle Paul.
MO'AB {of the father), a name used for the Moabites, and also for their ter-
ritory. Num. 22 : 3-14; Jud. 3 : 30 ; 2 Sam. 8 : 2 ; 2 Kgs. 1:1; Jer. 48 : 4. The territory of the Moabites, originally inhabited by the Emims, Deut. 2: 10, lay on the east of the Dead Sea and the Jordan, strictly on the south of the torrent Arnon, Num. 21:13; Ruth 1:1,2; 2: 6; but in a wider sense it included also the region anciently occupied by the Amorites. Num. 21 : 32, 33 : 22 : 1; 26 : 3 ; 33 : 48 ; Deut. 34 : 1. The territory was 50 miles long and 20 wide. It was divided into three jDortions, each bearing a distinct name:
(1) Land of Moab, Deut. 1:5, lying between the Arnon and the Jabbok; (2) The field of Moab, a tract south of the Arnon, Ruth 1:2; (3) The plains of Moab, the tract in the Jordan valley opposite Jericho, Num. 22 :1.
Physical Features. —Except the narrow strip in the valley of the Jordan, Moab is nearly all table-land, consisting of an uneven or rolling plateau, elevated above
Mountains of Moab.
the Mediterranean about 3200 feet. At the north this ])lateau slopes gently into a plain, and on the east into the Syrian desert. The principal streams are the
37
Arnon and the Jabbok and the Jordan. It is admirably suited for pasture, as shown by Mesha. who paid a tribute of 100,000 lambs and 100,000 rams. 2 Kgs. 3 : 4.
MOA
MOA
History. —The race of Moab, having j its origin about the time of the destruc- ! tion of the cities of the phiin, and cradled 1 in the mountains above Zoar, gradually I extended over the region east of the , Dead Sea, expelling the ancient original inhabitants, the Emim. Deut. 2 : 11. Five hundred years later, when the Israelites were approaching the Promised Land, the Moabites had become a great nation. But they had been driven south of the Arnon by the warlike Amorites. Num. 21:13; Jud. 11:18. Balak and Midian called Balaam to curse the chosen people. Num. 22 : 4, 5. The Israelites mastered the region from north of the Arnon, but Moab was allowed to hold the cities of the tract taken by the Israelites from the Amorite king, while the tribe of Reuben, to whom the district was assigned, dwelt in tents and tended their flocks on the fine pasture-ground. The district south of the Arnon remained in the possession of Moab. The idolatries of Moab, and especially the worship of its god Chemosh, exercised an irresistible charm for the Israelites, and the Reuben-ites were greatly corrupted. The relations between the Moabites and Israelites were at times amicable, but more frequently hostile. During the period of the Judges the Moabites compelled the Israelites to pay tribute until King Eglon was killed by Ehud. Jud. 3. Ruth, the great-grandmother of David, was a Moab-itess, and David entrusted the care of his father and mother to the king of Moab. 1 Sam. 22 : 4. Saul conducted a successful campaign against Moab, and David inflicted a terrible punishment upon them. 2 Sam. 8 : 2. After Solomon's death Moab fell to the northern king-d )m, and after Ahab's death the Moabites refused to pay tribute. The Moabites invaded Judasa in the reign of Jehoshaphat, and were discomfited. Later, their own country was overrun by Jehoram and Jehoshaphat, the towns destroyed, the wells stopped, etc., and Mesha, shut up in his capital, sacrificed bis own son. 2 Kgs. 3 : 6-27. At a later period Moab was sometimes dependent and sometimes independent. It was allied with the Chaldajans again,st Judah in the reign of Jehoiakim, 2 Kgs. 24: 2, and the destruction of God's chosen people was received with a delight for which God threatened punishment. Eze. 578
25 : 8-11 ; Zeph. 2 : 8-10. The fulfilment of these prophecies is noted at the end of this article.
Modern Discoveries and Present Condition. —Among the travellers who have visited Moab are Burckhardt, Seetzen, Buckingham, Irby and Mangles, De Saulcy, Porter, Tristram, Palmer, Drake, Pairfe, and Merrill. A large number of ruins have been discovered. Palmer counted eight fortified towns in view from a single eminence. The principal ruins are those of Rabbath-moab, Kerak, Dibon, Medeba, Main, and Umm Rasas. At Kerak (Kir-hareseth) are very interesting and remarkable ruins. Dibon is noted as the place at which the famous Moabite Stone was discovered. This stone corroborates the Bible history of King Mesha. Hopes were entertained that other tablets of that character might be found, but Palmer, who investigated every written stone reported by the Arabs, came to the conclusion that there does not remain above yronnd a single inscribed stone of any importance. Everything in Moab speaks of its former wealth and cultivation. The soil is badly tended by the few Arab tribes who inhabit it, but there are extensive fields of grain. The Arabs are an essentially pastoral people, having great herds of cattle. Sour or fresh milk often takes the place of water, and the modern traveller finds the customs the same as in the time of Sisera. Jud. 4 : 18, 19.
Prophecies Fulfilled. —Jeremiah describes Moab as very prosperous, but the prophetic threats of its doom are most terrific, as set off against the restoration of Israel. Jer. 48. Porter indicates how completely those various prophecies have been fulfilled, but some of his statements require confirmation. From Salcah he saw upward of thirty deserted towns. Jer. 48 : 15-24. The neglected and wild vineyards and fig trees are rifled by the Bedouin every year in their periodical raids, vs. 32, 33. The inhabitants hide themselves in the mountain-fastnesses, oppressed by the robbers of the desert on the one hand and the robbers of the government on the other, vs. 28, 44. Cyril Graham, who explored this region, found cities with buildings in a good state of preservation, yet everywhere uninhabited. " In the whole of these vast plains, north and
MOA
MON
south, east and west, Desolation reigns supreme." The long-predicted doom of Moab is now fulfilled, and the forty-eighth chapter of Jeremiah is verified on the spot by the traveller. There are twenty-seven references to Moab in this chapter, and one hundred and twenty-one in the Scriptures. See Ar, Dibox, Kir-HARESETH. MoABiTE Stone. See p. 232.
MOADI'AH. See Maadiah.
MOL'ADAH {hh-th), a city in the South of Judah, Josh. 15 : 21-26 ; given to Simeon, and occupied by Shimei, Josh. 19 : 2 ,• 1 Chr. 4 : 28 ; settled after the Captivity, Neh. 11: 26. Probably el-Milh, 10 miles east of Beersheba, marks the site of ancient Moladah. There are ruins of a fortified town, two wells, one with water at the depth of 40 feet; and the wells are surrounded with mai'ble troughs. Arab tradition says that Abraham dug these wells and watered his Aocks OGrG
MOLE. In Lev. 11 : 30 the Hebrew word is believed to denote the chameleon, already described. The most recent criticism would have this vexed verse read thus: ''And the gecko and the monitor and the true lizard and the sand lizard and the chameleon." Another word rendered " mole," in Isa. 2 : 20, means *' the burrower." As no true moles have been found in Palestine, this term may comprehend the various rats and weasels that burrow about ruins. The interesting mole-rat {Spalax ti/pli-lus), a quadruped about 10 inches long, and whose habits are indicated by its name, is doubtless one of these burrowers, if not the onlv one intended.
MO'LECH (the ruler), Lev. 18: ?1. OR MIL'COM, 1 Kgs. 11:5, or MO'LOCH, Acts 7 : 43, the name of an idol-god worshipped by the Ammonites with human sacrifices, especially children. The Rabbins tell us that it was made of brass and yjlaced on a brazen throne, and that the head was that of a calf with a crown upon it. The throne and image were made hollow, and a furious fire was kindled within it. The flames penetrated into the body and limbs of the idol; and when the arms were red-hot, the victim was thrown into them, and was almost immediately burned to death, while its cries were drowned by drums. Though warned against this idolatry, common to all the Caivaanite
tribes, though probably not of Canaanite origin, the Jews were repeatedly allured to adopt it. 2 Kgs. 23 : 10 ; Eze. 20 : 26. In the Valley of Hinnom they set up a tabernacle to Molech, and there they sacrificed their children to the idol.
MO'LID [begetter), a descendant of Judah. 1 Chr. 2 : 29.
MON'EY. Commerce, in its most primitive state, is a mere bartering, one kind of goods being e.xchanged for another. The next stage in commercial development is the invention of a common means of exchange, the establishment of the precious metals—gold and silver—as standards of value, the employment of money. This money, however, was not coined. It was simply the metal itself, kept in ingots, rings, etc., and used according to its weight, and when, in the period before the Captivity, the 0. T. speaks of money—pieces of gold and silver, shekels, mina, talent, etc.—a certain weight of precious metal is meant thereby, and nothing more^ Coined money does not occur among the Jews until after the Captivity, but then we meet successively with Persian, Greek, Syrian, Roman, and national
Shekel. Ascribed to Simon Maccabseus.
Jewish coins. The first Jewish coins were struck by Simon Maccabseus, who, about B. c. 139, obtained permission to coin money from the Syrian king Anti-ochus VII. Shekels, half-shekels, etc., of gold, silver, and copper, were struck, showing on one side a vase, perhaps representing a pot of manna, and on the other side an almond branch with three flowers, perhaps representing Aaron's staff". After this time coins were struck by the AsmonEcan princes, the IdumfEan kings, during the first revolt under Elea-zar, and during the second under Bar-cochebas; and besides these national Jewish coins, foreign coins of Persian, Greek, and Roman make circulated in
MON
MON
great multitude in Palestine. Of these latter the following are mentioned in the Bible.
Golden Daric.
The daric, dram, or drachm, Ezr. 2 : 69, is a Persian gold coin equal to about five dollars and fifty cents.
The stater or jjiece of money, Matt. 17 : 27, a Greek or Roman silver coin (a shekel in weight), in value over fifty cents. The stater, or coined shekel, of the Jews is often found in the cabinets of antiquaries at the present day.
Koman Penny, or Denarius.
The 2}enmj, Matt. 22 : 19, or denarius, a Roman silver coin equal to an Attic drachma, or about sixteen American cents. " Shilling" would be a more correct translation.
Assarion (farthing). Actual size. {From specimen in British Museum.)
The farthing. Matt. 10 : 29, a Roman silver coin equal to one cent and a quarter.
Another piece of money equal to one-fourth of a farthing is called by the same name, Matt. 5:20: and the mite, Mark 12 : 42, was half of this last farthing, or about two mills of our cur-rencv.
MONEY-CHANGERS. Every
Israelite who had reached the age of
twenty was required by the Law, E.x.
30 : 13-15, to pay one half-shekel, as
580
an offering to Jehovah, into the sacred treasury whenever the nation was numbered. As this offering should be paid in exact Hebrew coins, dealers in such coins established their booths in the temple and exacted high premiums from the Jews, who from all parts of tlie world came to Jerusalem during the great festival. But thev were expelled by our Lord. Matt. 21 : l2: Mark 11 : 15.
MONTH. The ancient Hebrews called the months by their numbers—first month, second month, third month, etc.— though at the same time they also applied a special name to each month. This double nomenclature had nothing to do, however, with the double course of months which the Jews employed after leaving Egypt, one making the civil and the other the sacred year. The former commenced from the first new moon in October—and this was used in civil and agricultural concerns only—and the latter from the first new moon in April, because they left Egypt on the fifteenth of that month, and it was used in regulating the time of their feasts, etc. The prophets use this reckoning. ''From the time of the institution of the Mosaic Law downward, the month appears to have been a lunar one. The cycle of religious feasts, commencing with the Passover, depended not simply on the month, but on the moon ; and the new moons themselves were the occasions of regular festivals." Num. 10 : 10; 28 : 11-14.
Tiie length of the month was regulated by the changes of the moon, but, twelve lunar months making onl}' 854 days and 6 hours, the Jewish j^ear was short of the true solar year by twelve days. To compensate for this difference, the Jews every three years intercalated a thirteenth month, which they called Ve-adar, the second Adar, and thus their lunar year became equal to the solar. The changes of the moon were carefully watched, and a formal announcement made of the appearance of the new moon by sound of trumpets and beacon-fires. Num. 10 : 10 ; Ps. 81 : 3. These observations were continued throughout Jewish history, though it is evident that the Jews were in possession of calculations by which the course of the moon could be predicted. 1 Sam. 20 : 5, 24, 27.
The names of the Hebrew months are as follows:
MOO
MOR
MOON, Deut. 33 : 14, or LES'SER
LIGHT. Gen. 1:16. The Hebrew year was a lunar year, and the new moon regulated many of the feasts and sacred services of the Jews. It was always the beginning of the month, and this day they called Neometiia, new-moon day or new month, and celebrated it with special sacrifices. Num. 28:11-15.
The heathens have generally worshipped the moon, under the names of '' Queen of Heaven," " Venus," " Urania," " Succoth-benoth," ''Ashtaroth," *'Diana," ''Hecate," or perhaps ''Meni," etc. Deut. 4 : 19; 17 : 3; Job 31 : 26, 27. The Jews were warned against this kind of idolatry, Deut. 4:19; 17 : 3, but they nevertheless burnt incense to tlie moon, 2 Kgs. 23 : 5 ; Jer. 8 : 2, and their women worshipped her as the queen of heaven and offered cakes of honey to her. 7: 18; 44:17-19, 25.
MO'RASTHITE, the designation of the prophet Micah, as a native of Mo-resheth-a;ath. Jer. 26 : 18 j Mic. 1 : 1.
MOR'DECAI {little man, or loor-shipper of Mnrs), a captive Jew of the family of Saul, resident at the court of Ahasuerus. An uncle of his died, leaving an orphan daughter named Hadas-sah, whom Mordecai adopted, and who afterward became the queen of Persia. Mordecai fell under the displeasure of Haman, one of the king's principal officers of state, and to be revenged on the despised Jew he laid a ])lan for the extermination of the whole body of Jews in the empire. His purpose was, however, defeated by the interposition of the queen, Haman lost his life and Mordecai was elevated to wealth and power.
MO'REH. 1. The Plain, Plains, or Oaks of Moreh. It is twice noticed in Scripture; first as the halting-place of
Abram after his entrance into the land of Canaan. Gen. 12 : 6. It was near Shechem, 12: 6, and the mountains Ebal and Gerizim. Deut. 11:30.
2. The Hill of Moreh, where the Mid-ianites and Amalekites were encamped before Gideon's attack upon them. Jud. 7:1. It lay in the valley of Jezreel, on the north side. It is identified with Jebel ed-Dnhy, the ''Little Hermon," and Ain Jalood, the spring of Harod, and Gideon's position was on the northeast slope of Jebel Fnkua (Mount Gil-boa), between the village of Nxiris and the spring. Little Hermon is 1815 feet above the Mediterranean. On the soutli is Gilboa. and on the north Tabor.
MOR'ESHETH-GATH (posses-Stan of wine-press), a town near Eleuther-ropolis, the birthplace of Micah, Mic. 1: 14; hence he is called the " Morasthite." Mic. 1:1: Jer. 26 : 18.
MORI'AH {chosen of Jehovah?). 1. The land where Abraham was directed to go and offer Isaac as a sacrifice. Gen. 22:2.
2. A mount on which Solomon built the temple in Jerusalem. 2 Chr. 3:1. It was in the eastern part of the city, overlooking the valley of the Kedron, and where was the threshing-floor of Araunah, 2 Sam. 24 : 24 : 1 Chr. 21: 24. It lay north-east of Zion, from which it was separated by the Tyropoeon valley. Solomon erected the temple upon the levelled summit of the rock, and then immense walls were erected from its base on the four sides, and the interval between them and the sides filled in with earth or built up with vaults, so as to form on the top a large area on a level with the temple. Most autliorities agree in regarding this as the place whither Abraham went to offer Isaac, and therefore identical with
MOR
MOS
No. 1, above. Samaritan tradition, however, claims that the place of Abraham's altar was on Mount Gerizim, and Stanley and Grove are inclined to accept the Samaritan claim: but the arguments in favor of this view are far from satisfactory. For a description of Moriah of Jerusalem, upon which now stands the Mohammedan mosque of Omar, see IV. Topography, under Jerusalem.
MORN'ING. See Day, Watch.
Morning Watch. See Watch.
Morning Star. See Stars.
MOR'TAR. See Lime.
MOSE'RA, AND MOSE'ROTH (bond, bonds), a station in the journey of the Israelites through the wilderness, and near Mount Hor. Deut. 10: 6; Num. 33 : 30, 31.
MOS'ES (Heb. Mosheh, draion out— I. e. of the water ; Coptic Mo-use, water-saved), the leader and creator of the Jewish nation. This table shows the pedigree of Moses:
Levi I
Gershon Kohath Merari
Amram ^ Jochebed
Hur;=: Miriam Aaroa=Elisheba Moses := Zipporah. |__ J
III! II
Nadab Abihu Eleazar Ithamar Gershom Eliezer
I i
Phineas Jonathan
His life falls naturally into three divisions, of forty years each, according to the account preserved in Stephen's speech. Acts 7: 23, 30, 36.
1. Moses was born in the dark hour of Hebrew story when a son was an object of the murderous search of the Egyptian spies. His father was Amram, his mother Jochebed, his tribe was Levi, and this fact may have determined the choice of Levi for the priesthood.' Moses was the youngest child of the family ; Miriam was the oldest, and Aaron came between. For three months his parents hid the babe, but at last it was no longer possible, and Jochebed, with a trembling heart, but it may be with a dim consciousness that God had great things in store for him, laid him in the little basket of papyrus she had deftly woven, pitched with bitumen within and without, and, carrying it down to the brink 582
of one of the canals of the Nile, she hid it among the flags. The child was tenderly watched "afar oflF" by Miriam, who, less open to suspicion than the mother would be, stood to see what would be done to him. The daughter of the Pharaoh, the oppressor, came to the sacred river to bathe, attended by her maidens, who, surprised to find the basket, which had providentially floated down to the princess' bathing-place—or had Jochebed purposely put it there?— call the attention of their mistress to the discovery. The basket is fetched by one of them, and when opened a little babe, evidently one of the Hebrews' children, but exceedingly fair, is revealed to view. The woman-heart of the princess, who was a childless wife according to tradition, yearned over the little one. Her yearning was of God. Then Miriam drew near, gathered fi'om the conversation that the child's life was to be spared, proposed to get a nurse for him among the Hebrew women, and thus it came to pass that Jochebed again had her child at her breast, but this time as his hired nurse. The biblical history of this period closes with the child Moses in the palace under tutors and governors, and increasing in wisdom and in stature, and in the favor of God and of man. There is a break in this history, as in that of the greater than Moses, between the infancy and the manhood.
2. The second division of Moses' life was totally different in its character from the first. Moses, at the age of forty, is learned in all the wisdom of the Egyptians. The adopted grandson of the Pharaoh, initiated in the secrets of the priests, to whose order he belonged, he had a brilliant and useful worldly career before him. Had he remained in his advantageous surroundings, he would have been one of the great Egyptian sages— probably the greatest of them all. But God intended him to occupy a much more exalted position. There was needed by him a period of meditation. He must be cut ofl" from books, and by direct contact with Nature in all her moods learn what books cannot give. The providential occasion of this violent change was Moses' slaying of an Egyptian taskmaster who had ill-treated a Hebrew. This was no secret, as he hoped it would be. The news, indeed, had been carried to
MOS
MOS
Pharaoh, and so Moses was compelled to flee. It is probable that the murder was intended to impress upon the Hebrews his desire to help them—that he, the king's son, would be their deliverer; for it seems impossible to resist the conclusion that the pious teachings of his mother had not been forgotten, and that many prayers had been put up by him as he determined to be his brethren's saviour. But we see now that it was no wonder that this attempt at an insurrection proved abortive, and likewise that Moses had much to learn before he could properly lead the great Exodus. Moses fled from the prominence, the refinement, and the luxury of the court to the obscurity, the roughness, and the poverty of the wilderness. He became the shepherd of Jethro and the husband of his daughter Zipporah. Ex. 2. This second period lasted forty years, .and again a wondrous transformation took place. The transition was made at Horeb when one day he saw a " bush "—probably an acacia tree—which was said to be on fire and yet was unconsumed. He drew near to examine the wondrous sight, and the Angel of the Lord appeared to him and gave him his prophetic call. But now the would-be leader of forty years agone was full of excuses, deprecated his abilities, and disparaged his appearance. Accordingly, God appointed Aaron as his spokesman and brought about their meeting. Ex. 3 ; 4. Thus informed of the divine name, Ex. 3 : 14, promised divine aid, and strengthened by miracles, Ex. 4 : 1-7, Moses, at the age of eighty, now both a scholar and a practical man of aflfairs, starts out upon the deliverance of his people. On his way to Egypt his son Gershom was smitten by a mysterious illness, Zipporah thought because circumcision had not been performed. Accordingly, although loath to do it, she herself circumcised Gershom. Ex. 4 : 24-26. The child recovered.
3. Arrived at Goshen, Moses and Aaron at once began the discharge of their commission. But their primary efforts only increased the subject people's burdens, and the two brothers were wellnigh in despair. Then began the series of miraculous visitations recounted in Ex. 7-12. The last of the plagues so stunned the Egyptians that they precipitately
drove the Israelites out. See Plagues, Exodus. The Israelites were prepared and went ready for the journey, which, instead of being one of three days into the desert, Ex. 5:'A, was one of forty years. Through all this time the Israelites were miraculously protected, fed, and led. Moses went in and out before them to the divine satisfaction, although his conduct by no means pleased every one. Nor had Moses always the proper control over himself. He flung down the God-engraven tables of the Law, enraged at the idolatry of the frivolous people while he was for forty days in the Mount with God. Ex. 32 : 19. But Ihe most damaging act of this nature was at Ka-desh-meribah. The people murmured for water. Moses was commanded to speak to the rock; instead, he struck the rock twice with his rod. It was because on this occasion God was not honored that Moses and Aaron were forbidden to enter the Promised Land. Num. 20:11,12.
But to counterbalance this evil trait there were many good ones. He makes mention of one of these — viz., hia meekness. Num. 12 : 3. Besides, he was characterized by disinterestedness, impartiality, faithfulness, and courage. When he had risen superior to the fears which daunted him when he received the divine call, he was unwavering. The people might murmur or break out into rebellion, he was ready to plead with God for them; yea, when they had so grievously sinned that God declared he would destroy them, Moses asked that his name might be blotted out of the book of God rather than behold their destruction. Ex. 32: 32.
In addition must be mentioned his eminent services as lawgiver. It is indeed a vexed question how much credit should be given to him as the publisher of a code marked throughout by " Thus saith the Lord." We are safe in saying that the Law, as we have it recorded in the Scriptures, was divinely inspired, and that Moses made the record as directed of the Lord. The Decalogue is a moral miracle in ancient legislation, and retains its power to this day in all Christian lands. See Law. As an historian Moses also is to be honored. The five books commonly called the Pentateuch,
MOS
MOS
which he wrote, contain the only reliable history of the creation of man and the beginning of the human as well as of the Jewish race. See Pentateuch. But there are also other compositions attributed to him—namely, Ps. 90 and the book of Job. In regard to these there is no certaintj^, but the ninetieth Psalm seems to fit in well with the circumstances of the "Wandering, and the book of Job is perhaps his in its first draft; the Talmud makes him the author, and several commentators have adopted this view. See Job. AVe know Moses to have had the poetic gift, for in the Pentateuch there are several exhibitions of it:
1. *'The song which Moses and the children of Israel sung" (after the passage of the Red Sea, Ex. 15 : 1-19).
2. A fragment of a war-song against Amalek, Ex. 17 : 16 :
"As the hand is on the throne of Jehovah, So will Jehovah war with Araalek From generation to generation."
3. A fragment of a lyrical burst of indignation, Ex. 32:18:
" Not the voice of them that shout for mastery, Nor the voice of them that cry for being
overcome, But the noise of them that sing do I hear."
4. The song of Moses, composed on the east side of Jordan. Deut. 32 : 1-43.
5. The prophetic blessing of Moses upon the tribes. Deut. 33 : 1-29.
As a leader and as a prophet Moses comes before us. As the former "his life," says Dean Stanley in Smith's Dictionary of the Bible, " divides itself into the three epochs of the march to Sinai, the march from Sinai to Kadesh, and the conquest of the Transjordanic kingdoms. Of his natural gifts in this capacity we have but few means of judging. The two main difficulties which he encountered were the reluctance of the people to submit to his guidance and the impracticable nature of the country which they had to traverse. The incidents with which his name was specially connected, both in the sacred narrative and in the Jewish, Arabian, and heathen traditions, were those of supplying water when most wanted. In the Pentateuch these supplies of water take place at Marah, at Horeb, at Kadesh, and in the land of Moab. Of the first three of these inci-584
dents, traditional sites bearing his name are shown in the desert at the present day, though most of them are rejected by modern travellers. The route through the wilderness is described as having been made under his guidance. The particular spot of the encampment is fixed by the cloudy pillar. But the direction of the people, first to the Red Sea and then to Mount Sinai, is communicated through Moses or given by him. On approaching Palestine the office of the leader becomes blended with that of the general or the conqueror. By Moses the spies were sent to explore the country. Against his advice took place the first disastrous battle at Hormah. To his guidance is ascribed the circuitous route by which the nation approached Palestine from the east, and to his generalship the two successful campaigns in which Sihon and Og were defeated. The narrative is told so shortly that we are in danger of forgetting that at this last stage of his life Moses must have been as much a conqueror and victorious soldier as Joshua."
But as a prophet Moses is evidently the revealer of the will of God, and preeminent because with him the divine revelations were made ''mouth to mouth, even apparently, and not in dark speeches," and he beheld " the similitude of Jehovah." Num. 12 : 8. He saw the flame in the bush ; for two periods of forty days each he was in the thick darkness with God, Ex. 24 : 18 : 34 : 28 ; and above all was he favored with the vision of the trailing garments of the Almighty, and he heard a voice which " proclaimed the two immutable attributes of God, justice and love," in words which became part of the religious creed of Israel and of the world. Ex. 34 : 6, 7. But perhaps the most remarkable fact is yet to be mentioned. Moses frequently met God in the tent of the congregation, which he removed outside the camp. Ex. 33 : 9. No wonder that the subject of so many and so familiar interviews with God should be regarded with peculiar veneration by the Hebrews, the Mohammedans, and the Christians.
When Moses was one hundred and twenty years old his eye was not dim nor his natural force abated. Deut. 34: 7. He was able, on the day of his death, to stand on Nebo, a height of the Pisgah
MOS
MOS
range, and thence look across the Jordan and up and down the Promised Land. Bitter was his disappointment at not being allowed to enter, but meekly he submitted to the will of God. He had been so much with God that to die was simply to be always with Him whose voice he had heard and whose glory he had seen. But since his death would make a great change to his people, he prepared the way for it. He addressed the people and warned them against apostasy. He then gave a public charge to Joshua, his successor. He then uttered the song, Deut. 32, and blessed the people. Deut. 33. Quietly, it would appear, unattended, perhaps secretly, the aged yet strong man climbed the Pisgah range, stood on the height of Nebo, and viewed the extensive prospect. "As he gazed upon it the words fell upon his ears, * This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed : I have caused thee to see it with thine eyes;' and then, not in sternness or in anger, but in utmost love, like a mother lifting her boy into her arms, the Lord added, ' But thou shalt not go over thither,' and in a moment, in the twinkling of an eye, the soul of Moses had passed within the veil and was at home with God."—Rev. W. M. Taylor, D. D., Moses the Laioyiver, N. Y., 1879, p. 439. ''And he buried him in a valley in the land of Moab, over against Beth-peor ; but no man knoweth of his sepulchre unto this day." Deut. 34: 6. In the words of the Rabbins, " Jehovah kissed him to death " (or rather into life eternal). His remains were removed from all reach of idolatry—the sin of sins, forbidden in the first commandment. As Thomas Fuller quaintly says, " God buried also his grave." Vainly have men sought to find it. The familiar lines of Mrs. C. F. Alexander's ode, " The Death of Moses," may be appropriately quoted here:
"And had he not high honor?
The hillside for his pall, To lie in state while angels wait,
With stars for tapers tall: And the dark rock-pines,like tossing plumes,
Over his bier to wave; And God's own hand, in that lonely land,
To lay him in his grave."
Centuries passed on. The land had witnessed many changes; the promised
One stood upon the Promised Land when once more Moses is seen by mortal sight. Upon the slopes of Hermon he appeared in company with Elijah to talk with Jesus of the decease Jesus should accomplish at Jerusalem. Luke 9:31. Thus was the type brought face to face with the Pattern. And this resurrection leads to the conclusion which some hold —that Moses, like Christ, was raised from the dead after a brief sleep in the grave.
Moses was of God's special preparation, the resultant of many forces. Wrought upon by inspiration, he was able to be legislator, statesman, leader, poet, saint, because he was so variedly trained. An exceptional man in original gifts, he was equally exceptional in his opportunities. To be of Hebrew extraction, and therefore by descent to share in the glorious hopes of his race, was to have a grand start Godward. To be the adopted child of Pharaoh's daughter, to breathe ''the atmosphere of courts," to be acquainted as an equal with the nobility of the land, was to gain an intimate knowledge of statecraft from the best exponents of it. To be trained for the priesthood, initiated into the holy mysteries, learned in all the learning of the Egyptians, was to be thoroughly furnished unto religious service. To be exiled and compelled through many years to eat " the bread of carefulness," to be a keeper of sheep and a dweller in tents amid the sublimity of Sinaitic scenery, was to have time for reflection and for communion with God. Thus, when at eighty he returned to Egypt, he was able to debate with scholars and to sj'mpathize with slaves. He towered above all his brethren. He was alone in the loneliness of genius. He was accessible in his feeling for the oppressed. But Moses was unique in other ways. He alone has held friendly converse with Jehovah. What though he was slow of speech ? He was lofty of thought. What though he was timid? He had the promise of divine strength. And the good qualities he showed during the Wandering are such as come from fellowship with the Highest, while his bad qualities—his occasional infirmity of temper, for example—are mere spots upon the sun or temporary obscurations of the light, the times he forgot God. But when he fell all observed it, just as
MOS
MOS
all notice the fallen monarch of the forest ; when he stood firm few marked it, as few remark the upright tree.
The above article is a mere sketch. To write fully the life of Moses would be to write the history of Israel during the Exodus. The reader will refer to the separate articles incidentally mentioned. We close by a brief study of the character of Moses, following the Rev. Dr. \V. M. Taylor in his book above quoted.
Three qualities give him immortal interest and prominence. 1st. Faith. By faith he esteemed " the reproach of Christ greater riches than the treasures in Egypt." Heb. 11 : 26. " Never more alluring prospects opened up before any man'than those which the world held out to him. The throne of the greatest monarchy of his age was within his reach. All that wealth could procure, or pleasure bestow, or the greatest earthly power command, was easily at his call. But the glory of these things paled in his view before the more excellent character of those invisible honors which God set before him. This faith sustained him in the solitudes of Midian and animated him amidst all the conflicts attendant on the Exodus and all the difficulties that confronted him in the wilderness. This faith gave him courage in the hour of danger and calmness in the time of trial." (pp. 459, 460.)
2d. Prayerfnlness. " In every time of emergency his immediate resort was to Jehovah. He was not speaking to a stranger, but was like a son making application to his father; and so he never pleaded in vain." (p. 461.) His was the prayer of faith.
3d. HnmilUy. "He coveted no distinction and sought no prominence; his greatness came to him, he did not go after it. And his humility was allied with or flowed naturally out into two other qualities, disinterestedness and meekness. (See Num. 11:29 and 12:3 for striking illustrations.) He gave up his own ease and comfort to secure the emancipation of his people; and while laboring night and day for them, he had no thought whatever of his own interests. His office brought him no emolument." In this he was like Nehemiah. He was free from all charge of nepotism. His meekness was shown in silently listening 586
to complaints against himself. He appealed unto God. (pp. 462-3.)
The only blot upon this beautiful character is a lack of patience or self-control, but this was more evident in the earlier portion of his life, nor was it prominent enough to belie his eulogy.
Moses was a type of Christ. The parallel is readily traced. " As Moses, in the early part of his career, refused the Egyptian monarchy because it could be gained to him onl}' by disloyalty t > God, so Jesus turned away from the kingdoms of the world because they were oS"ered on condition that he would worship Satan ; as Moses became the emancipator of his people, so was Jesus; as Moses, penetrating to the soul of the symbolism of idolatry, introduced a new dispensation wherein symbolism was allied to spirituality of worship, so Jesus, seizing the spirituality of the Mosaic system, freed it from its national restrictions, and ushered in the day when the true worshipper would worship the Father anywhere; as Moses was pre-eminently a lawgiver, so Jesus, in his Sermon on the Mount, laid down a code which not only expounds but fulfils the Decalogue; as Moses was a prophet, so Jesus is the great Prophet of his Church; as Moses was a mediator, so Jesus is the Mediator of the new covenant, standing between God and man. and bridging, by his atonement and intercession, the gulf between the two. We cannot wonder, therefore, that in the vision of the Apocalypse they who have gotten the victory over the beast and his image are represented as singing the song of Moses the servant of God, and the song of the Lamb. Rev. 15 : 3." (p. 466.)
God buried Moses. It was fitting, therefore, that he too should write his epitaph. Here it is given by his inspiration, and, though written only in a book, having a permanence as great a.' if it had been graven with an iron pen in the rock for ever: " And 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 land, and in all the great terror which Moses showed in the sight of all Israel." Deut. 34 : 10-12. (p. 468.)
MOT
MOU
Moses, Song of. This wonderful ode celebrates more fitly the miraculous deliverance of the children of Israel from Egyptian bondage. It is the national | anthem, the Te l)eum of the Hebrews. It sounds through the psalms of Israel, through the thanksgiving hymns of the Christian Church, through the touching songs of liberated slaves, and it will swell the harmony of the saints in heaven. Allusion to it is made in Rev. 15 : 2, 3 : " Thej' stand on the sea of glass mingled with fire . . . and sing the song of Moses the servant of God."
MOTH. By this word is meant the clothes-moth, which, in its caterpillar state, is very destructive to woven fabrics. The eggs of this miller, being deposited on fur or cloth, produce a small, soft worm which immediately forms a house for itself by cutting from the cloth, which it thus weakens and destroys. In Job 4:19 man is said to be " crushed before the moth"—that is, more easily than the moth. There are also references to the destructiveness of this insect in Job 13 : 28 ; Ps. 39 : 11; Isa. 50 : 9 ; 51 : 6, 8 ; Hos. 5 : 12 ; Matt. 6:19, 20; Jas, 5:2. In Ps. 6 : 7 the word "consumed" properly means " moth-eaten." As much of the treasure of the ancients consisted in costly garments, we may readily understand why the moth was considered so noxious an insect, and this will teach us the true import of our Saviour's words. Matt. 6 : 19, 20, It was common in Asia to lay up stores of precious garments, which descended as an inheritance to children, for their modes of dress never changed; but the moth was a formidable enemy to such treasures, so as to render it useless to take much pains to lay them up.
MOTH'ER. Besides in the literal sense, the word is used in the 0. T, in reference to a grandmother, 1 Kgs. 15 : 10, and a stepmother. Gen, 37:10. It has also a poetical use, as applied to a political leadef, Jud, 5 : 7, a nation, as we say "mother-country." Jer. 50: 12; Eze. 19:2. As the position of woman is always the test of the true civilization of a people, it is pleasing to notice in what respect and affection the mothers stood. See Prov. 10 :1 ; 15 : 20 ; 17 : 25 ; 29 : 15 ; 31:1, 30, and compare the commands given by Moses. Ex. 20:12; Deut, 5:16; 21: 18, 21; Lev. 19 : 3. The j
queen-mother was in royal times a very much honored person. 1 Kgs. 2 : 19. See Queen.
MOULD'Y, in Josh, 9 : 5,12, properly means " crumbs,"
MOUNT, MOUNTAIN, the translation of three words, of which the commonest, like our word, applies to both a single mountain and a range. The mountains mentioned in the Bible are Sinai, Ebal, Gerizim, Zion, and Olivet, and the range of Lebanon. Eze. 18 : 6. Worship upon mountains was forbidden. Dean Stanley gives (Siuai nn<l Palestine) the following list, quoted in Ayre's Treasury of Bible Knowledge, of Hebrew words used in reference to mountains or hills. It will be noticed the majority are in common use with us :
"Head, rosh, Gen. 8:5; Ex. 19:20; Deut. 34 :1; 1 Kgs. 18 : 42 (A, V.' top'). Of a hill igibeah), Ex. 17: 9, 10.
"Ears, aznoth, Aznoth-tabor, Josh. 19:34; possibly in allusion to some projection on the top of the mountain.
"Shoulder, chdteph, Deut. 33:12; Josh. 15:8; 18 : 16 ('side'), all referring to the hills on which Jerusalem is placed. Josh. 15 : 10, 'the s/c/e of Mount Jearim.'
"Side, tzad (see the word for the * side' of a man in 2 Sam. 2:16; Eze. 4 : 4, etc.). Used in reference to a mountain in 1 Sam. 23 : 26; 2 Sam, 13 : 34.
" Loins or flanks, chisloth, Chisloth-tabor. Josh. 19 : 12, and occurs also in the name of a village, probably situated on this part of the mountain, Ha-chesul-loth —/. c, the ' loins,' Josh, 19 : 18.
" Rib, tzelah. Only used once, in speaking of the Mount of Olives, 2 Sara. 16 : 13, and there translated '' side.'
" Back, shechem. Probably the root of the name of the town Shechem, which may be derived from its situation, as it were, on the back of Gerizim.
"Elbow, ammah. The same word as that for * cubit,' It occurs in 2 Sam, 2: 24 as the name of a hill near Gibeon.
" Thigh, yarchdh (see the word for the 'thigh' of a man in Jud, 3:16,21), Applied to Mount Ephraim, Jud. 19 :1, 18, and to Lebanon. 2 Kgs. 19 : 23 ; Isa. 37 : 24. Used also for the ' sides ' of a cave. 1 Sam. 24 : 3.
"The word translated 'covert'in 1 Sam. 25 : 20 is ftither, from sdthar, to hide, . . . and probably refers to the shrubbery or thicket through which Abigail's path
MOU
MOU
lay. In this passage *hill' should be * mountain.'"
MOURN, MOURNERS. The Hebrews, at the death of their friends and relations, gave all possible demonstrations of grief and mourning. Gen. 50 : 10. They wept, tore their clothes, smote their breasts, fasted and lay upon the ground, went barefooted, pulled their hair and beards or cut them, and made incisions on their breasts or tore them with their nails. Lev. 19:28; 21:5; Deut. 14 :1; Jer. 16 : 6. The time of mourning was commonly seven days, but it was lengthened or shortened according to circumstances. That for Moses and Aaron was prolonged to thirty days. Num. 20 : 29 ; Deut. 34 : 8. They mourned excessively for an only son, as his death cut off the name of the family. Zech. 12:10.
The priest mourned only for near relatives, but the high priest for none. Lev. 21:1-12.
During the time of their mourning they continued sitting in their houses and ate on the ground. The food they took was thought unclean, and even themselves were judged impure. Hos. 9 : 4. Their faces were covered, and in all that time they could not apply themselves to any occupation, or read the book of the Law, or say their usual prayers. They did not dress themselves, or make their beds, or uncover their heads, or shave, or cut their nails, or go into the bath, or salute anybody. Nobody spoke to them unless they spoke first. Job 2:11-13. Their friends commonly went to visit and comfort them, bringing them food. They also went up to the roof or upon the platform of their houses to bewail their loss. Isa. 15 : 3. They sometimes went to the graves to lament their dead, and so the Oriental women do at this day. The Jews had a kind of prayer, or rather benediction of God, as of Him who raises the dead, which they repeated as they mourned, or even passed the graves of their dead.
The mourning-habit among the Hebrews was not fixed either by law or custom. Anciently, in times of mourning, they clothed themselves in sackcloth or haircloth—that is, in coarse or ill-made clothes, or brown or black stuff. 2 Sam. 3 : 31.
They hired women to weep and mourn, 588
and also persons to play on instruments, at the funerals of the Hebrews. Jer. 9 : 17 ; Matt. 9 : 23. All that met a funeral procession or a company of mourners
Eastern ^loiuiieir^ ni tin; Grave.
were to join them as a matter of civility, and to mingle their tears with those who wept. Something like this is still customary in Turkey and Persia, where he who meets the funeral takes the place of one of the bearers, and assists in carrying the bier until they meet some one by whom he is relieved.
The custom of hiring women to weep and mourn is common at this day in many of the Eastern nations. See Burial.
The wailing of the Jews at the exposed part of the foundation-wall of the temple evei-y Friday is a curiosity, particularly because it shows how customs of lamentation can be handed down, for they mourned in the same spot in Jerome's day.
MOUSE {the corn-eater). Tristram found twenty-three species of mice in Palestine. In Lev. 11 : 29, and Isa. 66 : 17 this word is doubtless used gen-erically, including as unclean even the larger rat, jerboa, dormouse, and sand-rat. Mice are often in the East nearly as destructive to the crops as locusts. They made great havoc in the fields of the Philistines after that people had taken the ark of the Lord. 1 Sam. 6:4, 5.
In the twelfth century they destroyed the young sprouts of grain in some parts of Syria for four successive years and
MOW
MUS
came near to producing a general famine, and they abound in those regions at the present day. A modern traveller, in speaking of llamath, says : " The western part of its territory is the granary of Northern Syria, though the harvest never yields more than ten for one, chiefly in consequence of the immense numbers of mice, which sometimes wholly destroy the crops."
MOWING means reaping with a sickle, for the heat dries up' the grass before it is high enough for the scythe. Ps 129 ■ 7
MOW'INGS, KING'S. Grass cut with a sickle (never with a scythe) was used in Palestine for " soiling " cattle, but not made into hay, as in colder countries. The " mower" was always a reaper. Amos, 7 : 1, seems to allude to some right of the king to the first grass in certain districts for his cavalry horses.
MO'ZA (a going forth). 1. The second son of Caleb, the son of Hezron, by his concubine Ephah. 1 Chr. 2 : 46.
2. A descendant of Saul. 1 Chr. 8 : 36, 37; 9:42, 43.
MO'ZAH {going forth), a town of Benjamin, Josh. 18:26; possibly modern Beit Mizza, 5 miles north-west of Jerusalem, on the Jaffa road.
MUF'FLERS are supposed to have been a covering for the face such as is now worn by women of the East. Isa. 3:19.
MUL'BERRY TREES. All agree that this is a mistranslation, but many different renderings are suggested. Some of the best recent authorities advocate the aspen or poplar, a few species of which grow in Palestine. The " going " in the tree-tops, which was to be the sign that God went out before the host, 2 Sam. 5 : 23, 24, may have been the rustle of these leaves, which are proverbial for their readiness to tremble before the slightest breeze.
MULE, the name of the offspring of the horse and the ass. 2 Sam. 13 : 29. It is smaller than the former, and is a remarkably hardy, patient, obstinate, sure-footed animal, living ordinarily twice as long as a horse. Mules are much used in Spain and South America for transporting goods across the mountains. So also in the Alps they are used by travellers among the mountains where a horse would hardly be able to
pass with safety. In the United States mules are much used for draught.
Even the kings and most distinguished nobles of the Jews were accustomed to ride upon mules. See passage above cited, and also 2 Sam. 18 : 9 ; 1 Kgs. 1 : 33 ; 10 : 25 ; 18 : 5 ; 2 Chr. 9 : 24 ; Esth. 8:10, 14. It is probable that the Jews purchased, but did not raise, mules. Lev. 19:19.
MUP'PIM {ser2-)ent ?), a descendant of Benjamin, Gen. 46 :2i; called Shu-pham in Num. 26 : 39.
MUR'DER. The Jewish law calls a murderer one who slays another from enmity, hatred, or by lying in wait. Otherwise it is manslaughter, but the avenger of blood might kill the unintentional murderer if he overtook him before he reached the city of refuge. For intentional murder there was no pardon ; the city of refuge, and even the altar, furnished no asylum, nor might money be taken in satisfaction. Ex. 21: 14, 28, 29; Num. 36 : 30-32; 1 Kgs. 2: 5, 6, 28-34. It was one of the most odious and abominable crimes, Deut. 19 : 13 ; 21: 9 ; Num. 35 : 33, 34, and was a subject of early and severe legislation. Gen. 9 : 6. See Cities of Refuge.
A remarkable regulation made it legal to kill a housebreaker taken at night in the act, but murder if killed during the day. Ex. 22 : 2, 3. For the punishment of murder see Punishments.
MUR'RAIN. Ex. 9 : 3. See Plagues of Egypt.
MU'SHI {forsaking), i\iQ son of Merari, the son of Kohath. Ex. 6 : 19; Num. 3 : 20; 1 Chr. 6 : 19, 47; 23 : 21, 23: 24:26, 30.
MU'SHITES, THE, descendants of Mushi. Num. 3 : 33 ; 26 : 58.
MUS'IC. 1 Sam. 18 : 6. This was an important part of the festivities and religious services of the Jews. In their annual pilgrimages to Jerusalem their march was thus enlivened. Isa. 30 : 29. This is stiil the custom in Oriental pilgrimages. The practice of music was not restricted to anv one class of persons. 1 Chr. 13 : 8 ; 15 : 16. The sons of Asaph, Ileman, and Jeduthun were set apart by David for the musical service, and ''the number of them, with their brethren, that were instructed in the songs of the Lord" was two hundred and eighty-eight. They were divided, like
MUS
MUS
the priests, into twenty-four courses, which are enumerated. 1 Chr. 25. Of the 38,000 Levites, "four thousand praised the Lord with the instruments," 1 Chr. 23 : 5, being more than one in ten of the whole avaihxble members of the tribe of Levi. Each of the courses or classes had one hundred and fifty-four
Stringed Instruments, Cymbals, etc.
musicians and three leaders, and all were under the general direction of Asaph and his brethren. Each course served for a week, but upon the festivals all were required to be present, or four thousand musicians. Heman, with one of his leaders, directed the central choir,
Wind Instruments and Sistrum.
Asaph the right, and Jeduthun the left wing. These several choirs answered one another, as is generally supposed, in that kind of alternate singing which is called " aniiphonal," or responsive. The 590
priests, in the mean time, performed upon the silver trumpets. 2 Chr. 5 :11-14; Num. 10 : 2. It is necessary to suppose that, to ensure harmony from such a number of voices as this, some musical notes were used. This truly regal direction of sacred music continued after the death of David until the Captivity ; for though under the impious reign of some kings the whole of these solemnities fell into disuse, they were revived by Heze-kiah and Josiah. And although during the Exile the sweet singers of Israel hanged their harps upon the willows by the waters of Babylon, yet two hundred musicians returned with Ezra to the Holy Land. Ezr. 2 : 65.
Musical Instruments. Eccl. 2 : 8. They were invented by Jubal, the son of Lamech, Gen. 4 : 21, and had appropriate names. Gen. 31 : 27. They may be divided into three classes—stringed instruments, wind instruments, and such as gave their sounds on being struck. Of stringed instruments were the harp, the instrument of ten strings, the sackbut, and the psaltery. They are described under their proper names.
The instruments of music mentioned in 1 Sam. 18 : 6 as used by women are supposed to have been metallic triangles, as the name indicates.
The instrument of ten strings resembled a modern guitar, having its strings stretched over something not unlike a drum; and it was played with the fingers. See separate titles.
MUS'TARD. Matt. 13:31, 32; 17 : 20 ; Luke 17 : fi. There can no longer be any question that this plant is the black mustard {Siuapis nigra), which often grows wild in our own country. In the fertile and warm soil of Palestine, especially when cultivated, this herb must have reached considerable size. Dr. Thomson has seen it there as tall as the horse and his rider, and the ground near the Sea of Galilee is often " <f)/ded over with its yellow flowers." The Bible does not say, as is often supposed, that the birds hinld vesffi in the mustard, but only that they lodge there, as they often do in much smaller plants. Flocks of
MUT
MYR
goldfinches and linnets are accustomed to settle in these plants and eat the seed, of which they are very fond. " Small as a grain of mustard-seed " was a proverbial expression of which Christ made use. Divested of the Orientalisms of the language, which our Saviour used in
Mustard. (Sinapis nigra. After Dr. Carruthers.)
popular teaching, the following is an accurate paraphrase of his well-known parable, as suggested in Smith's Bible Dictionary : " The gospel dispensation is like a grain of mustard-seed which a man sowed in his garden ; which indeed is one of the least of all seeds, but which, when it springs up, becomes a tall branched plant, on the branches of which the birds come and settle, seeking their food."
MUTH-LAB'BEN", in the title to Ps. 9, is thus fxjilained by the Rev. A. R. Fausset: " Lnbben is an anagram for Nabal, 'the fool' or 'wicked,' concerning the dying (ninth) of the fool." This interpretation harmonizes well with the contents of the l*salm. But the titles to the Psalms are often enigmas.
M Y'RA {Jiuwintj, tceepiny), an ancient port in Lycia, on the south-west coast of Asia Minor. Acts 27 : 5. It was on the river Andriacus, about 2^ miles from its mouth. The magnificent ruins of the city stand upon a hill not far from the sea.
MYRRH, a gum, the thickened sap of a low thorny tree {lialsantodendron opsobalsamnm) which grows chiefly in Arabia. Myrrh is sold for medical purposes in small globules of a white or yellow color, of a strong and agreeable smell, but a bitter taste. It was an ingredient of the holy ointment, Ex. 30 : 23, and of the embalming substance.
Myrrh. {Balsamodendron. After Dr. Birdwood.)
John 19 : 89. It was also used as an agreeable perfume, Esth. 2:12; Ps. 45 : 8 : Prov. 7:17, and a valuable gift. Matt. 2:1,11. In Matt. 27 : 34 it is said that they gave Jesus to drink vinegar mixed
MYR
MYS
with gall, which, in Mark 15 : 23, is called wine mingled with myrrh. It was probably the sour wine which the. Roman soldiers used to drink mingled with myrrh and other bitter substances, very much like the hiftevH of modern times.
The myrrh of Gen. 37:25; 43:11 represents a different Hebrew word, and, being brought from Palestine or Gilead, was doubtless another substance—probably Gum ladanum, obtained from the cistus. a shrubby plant growing in those districts. This gum is sold in dark-colored, soft masses, of a more agreeable odor than opium, and possessing similar, though weaker, medical properties, for which it was valued.