Maacah ( 1 ) 1. Mother of Absalom ( 2 Samuel 3:3). 2. Daughter of Nahor ( Genesis 22:24). 3. father of Achish, king of Gath ( 1 Kings 2:39). 4. Grand-daughter of Abishalom ( 1 Kings 15:2,10,13). 5. Second wife of Caleb, mother of five of his children ( 1 Chronicles 2:48). 6. Daughter of Talmai and mother of Absalom ( 1 Chronicles 3:2). 7. Wife of Jehiel ( 1 Chronicles 8:29; 9:35). 8. Wife of Machir ( 1 Chronicles 7:15,16). 9. Father of Hanan ( 1 Chronicles 11:43). 9. Father of Shephatiah ( 1 Chronicles 27:16).

Maacah ( 2 ) (“oppression” ) A small kingdom on the northeast of Palestine, near Argob ( Deuteronomy 3:14), and Bashan ( Joshua 12:5), founded by a son of Nahor, Abraham’s brother ( Genesis 22:24). The people were not expelled, but mingled with the Jews. Eliphelet, of this nation, was one of David’s 30 captains ( 2 Samuel 23:34), and Jaazaniah was a captain in the army of Israel at the time of the Captivity.

Maachathi, Maachathites, the People of Maachah ( Deuteronomy 3:14).

Maadai Son of Bani ( Ezra 10:34).

Maadiah (“ornament of Jehovah” ) A priest who returned from captivity ( Nehemiah 12:5).

Maai (“compassion” ) Son of a priest at the dedication of the wall of Jerusalem ( Nehemiah 12:36).

Maaleh-Acrab-Bim .

Maani 4 (1 Esdras 9:34).

Maarath (“a bare place” ) In the hill country of Judah ( Joshua 15:59).

Maaseiah (“work of Jehovah” ) 20 persons of this name, but none very famous: 1. A descendant of Jeshua ( Ezra 10:18). 2. A priest ( Ezra 10:21). 3. Another priest ( Ezra 10:22). 4. A descendant of Pahath-Moab ( Ezra 10:30). 5. Father of Azariah ( Nehemiah 3:23). 6. An assistant of Ezra ( Nehemiah 8:4). 7. A Levite ( Nehemiah 8:7). 8. A chief ( Nehemiah 10:25). 9. Son of Baruch ( Nehemiah 11:5). 10. Ancestor of Sallu ( Nehemiah 11:7). 11. Ten priests who assisted Ezra ( Nehemiah 12:41,42). 12. Father of Zephaniah ( Jeremiah 21:1; 29:25). 13. Father of Zedekiah ( Jeremiah 19:21). 14. A porter of the temple ( 1 Chronicles 15:18,20). 15. Son of Adaiah ( 2 Chronicles 23:1). 16. An officer of high rank ( 2 Chronicles 26:11). 17. The “king’s son” ( 2 Chronicles 28:7). 18. Governor of Jerusalem ( 2 Chronicles 34:8). 19. Son of Shallum ( Jeremiah 35:4). 20. A priest ( Jeremiah 32:12).

Maasai A priest who returned from captivity and lived in Jerusalem ( Chronicles 9:12). .

Maasias 20 (Baruch 1:1).

Maath Son of Mattathias ( Luke 3:26).

Maaz (“anger” ) Son of Ram ( 1 Chronicles 2:27).

Maaziah (“consolation of Jah” ) 1. A priest ( 1 Chronicles 24:18). 2. A priest who signed the covenant ( Nehemiah 10:8).

Mabdai 8 (1 Esdras 9:34).

Mabnadebai ( Ezra 10:40 ). Macalon (1 Esdras 5:21 ). .

Maccabees . Macedonia The country north of Thessaly and the Aegean Sea, south of the Balkan mountains, extending to Trace on the east, and to Illyria on the west. There are two great plains, one watered by the Axius, which empties into the Thermaic gulf near Thessalonica, and the other by the Strymon, which flows by Philippi and Amphipolis into the Aegean Sea. Mount Athos is a peninsula between these two plains. Philip and Alexander ruled here, and the Romans conquered it from Perseus (B.C. 168.) In the New Testament times a proconsul of one district resided at Thessalonica, ruling over Macedonia, Thessaly, and a tract along the Adriatic ( Acts 16:9,10,12; 19:21, etc.). In the Apocrypha there are some notices of this country. Haman is called a Macedonian (Esther 16:10). The Maccabees mention Alexander, son of Philip (1 Macc. 1:1), who came out of the land of the Chettiim and smote Darius, king of the Persians and Medes. This was the first part of Europe that received the Gospel, by the labor of Paul and his companions ( Acts 16:9), who first preached to a small congregation of women ( Acts 16:13), on the banks of the Strymon near Philippi; and the first convert was a woman, .

Macedonian From (Esther 16:10,14). .

Machbanai (“thick one” ) Soldier of David at Ziklag ( 1 Chronicles 12:13).

Machbenah (“a mantle” ) A town built by Sheyah. Lost. ( 1 Chronicles 2:49).

Machi (“diminution” ) Father of Genel ( Numbers 13:15). Machir (“sold” ) 1. Son of Manasseh ( 1 Chronicles 7:14). His children were caressed by Joseph ( Genesis 1:21). 2. Son of Ammiel, a chief on the east side of Jordan River ( 2 Samuel 9:4,5).

Machirites, the People of Machir ( Numbers 26:29).

Machmadebai (“gift of the noble” ) Son of Bani ( Ezra 10:40).

Machpelah The district in which was the field of Ephron the Hittite, containing the cave which was bought by Abraham, and became the burial-place of Abraham himself, Sarah, Isaac, Rebekah, Leah and Jacob. This cave and the field around it was the only spot which belonged to Abraham in the country. The Haram at Hebron (see view of Hebron) is said to stand over this cave. It is a massive stone structure, in the ancient style, of dark gray stone, 200 feet long, 115 feet wide, and 50 feet high. Some of the stones are 12 to 20 feet long, by 4 to 5 feet thick, with beveled edges, like the temple wall at Jerusalem, and must be as old as Solomon’s time. There are shown inside of this building, which is now called a mosque, several small monuments, standing on the floor, each enclosed in a shrine, with iron railings. The first on the right as you enter is that of Abraham; on the left that of Sarah, each guarded by a silver gate. Isaac and Rebekah are also honored, each with a separate chapel; and also Jacob and Leah, opposite the entrance. The cave is under the floor, is in two rooms, and most strictly guarded from intrusion. The best description is given by Stanley (Jewish Church, etc.). This is almost the only spot on earth which attracts all who profess the simple creed “I believe in God.” And this is only the grave of an old shepherd, who lived under a tent there 4,000 years ago, whose only title was “The Friend,” which is now the Arab name of Hebron, Al Khulil.

Macron (“long head” ) Son of Dorymenes (1 Macc. 3:38), governor of Cyprus (2 Macc. 10:12).

Madai ( Genesis 10:2 ). Third son of Japheth, from whom descended the Medes. See 2 Kings 17:6; Daniel 11:1; Esther 1:3, in all of which passages the same original word is found, although differently translated in each.

Madiabun The son of Madiabun assisted at the Temple dedication (1 Esdras 5:58).

Madian ( Judges 2:26).

Madmannah (“dunghill” ) South in Judah, not far from Gaza ( Joshua 15:21,31). Beth Marcaboth?

Madmen ( Jeremiah 48:2 ). Included in the curse of Moab. Near Heshbon.

Madmenah ( Isaiah 10:31 ). A small village between Anathoth and Nob. The prophet said Madmenah flies (before the Assyrian).

Madness (shaga, “to be stirred or excited” ), ( 1 Samuel 21:13); halel, “to flash out”, as light or sound ( Proverbs 26:18); mainomai or “mania” ( John 10:20). Among Oriental nations madmen were looked upon with reverence, as possessed of a sacred character. .

Madon City of Canaan before the conquest, whose king, Jobab, was killed at the waters of Merom by Joshua ( Joshua 11:1-9). Somewhere in the north.

Maelus (1 Esdras 9:26 ). .

Magbish (“freezing” ) One hundred and fifty-six of the children of Magbish returned from captivity ( Ezra 2:30). In Benjamin. Lost.

Magdala (“tower” ) In most of the manuscripts the name is . Christ came into the limits of Magdala after the miracle of feeding the 4,000 on the other side of the lake ( Matthew 15:89). Now called El Mejdel, on the west shore of the Sea of Galilee, close to the water, about three miles north of Tiberius, at the southeast corner of the plain of Gennesaret. There was a watch-tower here that guarded the entrance to the plain. Here was the home of Mary Magdalene. Dalmanutha in Mark 8:10.

Magdalene, Mary of ( Mark 16:9).

Magdiel (“praise of El” ) A Duke of Edom ( Genesis 36:43).

Maged (1 Macc. 5:36 ).

Magi (Hebrew: chartumim; Greek: magoi.) Wise men, magicians, magians. They are credited all over the East with certain secret learning which in remote antiquity distinguished Egypt and Chaldaea. Among the Jews they were considered a sort of sacred scribes, skilled in divining, and interpreting the hidden meaning of certain passages of the Scriptures. In Egypt and Chaldaea they seem to have been the sole interpreters of secret things, the past and the future, but in Palestine they never ranked with the prophets, unless among the idolatrous people. The Books of Exodus and Daniel show their eminent position and influence, and pretense to occult knowledge. Some among them were probably free from superstition; men of sound minds, and finding in their books sounder views of the divine government of the world than the great body of their associates were capable of understanding. The exiled Jews carried to such as these the welcome knowledge of the true Jehovah. Of this class were the three who, as “wise men from the East,” came to see him who was born king of the Jews. The Gospel narrative is simple and direct. They were guided by a star, in which they saw the sign of the expected Messiah, which was then the “hope of all nations.” As magianism was then the chief religion of the kingdom of Parthia, it is supposed they came from that country, or it may be from Eastern Chaldea. Their dress and appearance commanded respect at Jerusalem, and their presents also indicated persons of no ordinary rank. (The presents do not seem to have raised Joseph and Mary above their condition of poverty). In the apocryphal book of Seth it is said that this “star” was a circle of light with a figure of a child and a cross over its head inside. The general opinion now is that it was a meteoric substance, divinely guided. The office of the star ended at the “manger,” for the magi were sent back by a dream ( Matthew 2:12). The number of the magi was not stated, but has been since fixed by the Roman Church as three, with the names Gaspar, Melchior, Balthasar, and the title of kings, whose relics are shown in Cologne, where they are honored as saints, and have a gorgeous monument. Psalm 72:10 is the foundation for this invention; “The kings of Tarshish and of the isles shall bring presents, the kings of Sheba and Saba shall offer gifts.” There is also a legend that they were converted by the apostle Thomas. The number three was supposed from the gifts being three, gold, frankincense, and myrrh. “The gold was a symbol of a king; the myrrh of the bitterness of the Passion, and the preparation of the tomb; the frankincense was offered in adoration of the divinity of the Son of God.” The Greek Church makes the occasion magnificent and important. The magi arrive with a grand escort of 1,000, who were part of an army of 7,000 who rested on the East bank of the Euphrates. They came on the expedition in obedience to a prophesy of Zoroaster, who said that in the latter days there should be a Mighty One, a Redeemer, and that a star should announce his coming. Twelve of the holiest priests had kept watch for this star for many ages, on the Mount of Victory. When the star appeared it was in the form of an infant with a cross, and a voice bade them to follow it to Judea, which they did, traveling two years, during all of which time their provisions and water were supplied by a miracle. The gifts were the identical ones that Abraham gave to the sons of Keturah, the Queen of Sheba returned to Solomon, and which had found their way back East again. The other fanciful legends would fill a volume, Magic Wonder-working, in some way beyond the ordinary powers of man. This is only a pretense, and has nothing to do with Natural Philosophy. The belief in magic as a reality is very wide-spread in the East, and is simply an undue exercise of certain mental faculties, which take the place of religion in undeveloped persons. Some races in Africa have no higher conception of God and religion than the supposed magical powers of the air, minerals, etc., and worship by incantations. Even the Shemites were not exempt, as appears in the notices of Laban’s images, but with them it took a kind of second rank to the true religion, being considered unlawful, but still very valuable as an aid to men in various selfish desires ( Genesis 31:19,30,32-35). This is the first notice of that superstition which in after time worked so much mischief in the Hebrew community. The name has been derived from Egypt, , a shade, figure, or rather, in Coptic, to change figure. The next instance in the history of the magician is in the account of Moses before Pharaoh. There is a little doubt as to the intention of the writer, whether he means to represent that the Egyptians were natural philosophers or practicers of magic arts (supernatural magic). They had notice of what Moses was to do, and had time to prepare an imitation, but in no case did they undo what the Hebrew workers did; for they did not restore the purity of the river Nile water, nor drive away the frogs, lice, and locusts, but they did increase the evil in each case, or appeared to do so. The Pharaoh did not expect anything more of them. When the last plague came, which they could not imitate, nor dare to increase, they acknowledged the “finger of God.” The Egyptian magicians counted Moses and Aaron as members of their own profession, possessed of a little more of the secret knowledge, or of some strange device unknown to them, and the Pharaoh seems to have thought the same, until the miracle of the boils appeared, which seems to have convinced him. When the plague of boils attacked the magicians they disappeared. They could not imitate that, nor dare to increase it in themselves. Some writers accept the theory that magic is an imitation of the divine sign-work — miracle — but the work of the Satan, or his inferior demons. The original Hebrew account of the work before Pharaoh says “the revealers (magicians) did so with their fumigations.” The tricks of the magicians in the case of Pharaoh were paralleled by that of Artabanus, who caused the wine in the cup of Xerxes to change from white to red which he interpreted to mean that the gods were displeased with the expedition (the displeased one was Artabanus.) The (“enchantment” or “serpent-divining”) of Balaam is the next point in this history. But it appears that this prophet knew the true Jehovah, and consulted him instead of the “evil demons.” All through the history of the Jews, as recorded in the Scriptures, in both the Old and New Testaments, the belief in the actual power of evil spirits is recognized, and called into use in many cases. The same superstition is still very powerful among the poorly informed, and leads to consulting fortunetellers, clairvoyants and other professors of the “black art.” Pliny’s Natural History is full of curious fables on this topic, and these fables were the only storehouse of the so-called wisdom of the magicians. The Roman Church has perpetuated this belief and practice in its miracle fables, such as in the life of Gregory of Neo Caesarea the Thaumaturgist (“wonder-worker”’), and the “Our Lady of Lourdes,” besides many other books of “Lives of Saints.” ( ). The notion of the “Elixir of Life” arose from the belief that Adam would have lived forever if he could have eaten from time to time of the fruit of the tree of life; but that being excluded from the garden, he died; and therefore if the true composition of the fruit can be discovered and used by men, it will restore youth from time to time, and so make man immortal. The “philosopher’s stone” is the same notion applied to minerals, which are to be purified by contact with a pure substance which changes all metals into gold — the purest known metal. The early Christian did not dispute the theory, but denied the possibility of discovering the true “Elixir” or the true “Stone.’ The immediate mischief of this “black art” is in promising power, pleasure, riches, wisdom, without the necessary sacrifice of study and labor. The Easterns now make Solomon a sort of king of magicians, ruling them with a certain “seal” (a six-pointed star — made of two triangles), and credit all manner of wonderful deeds. ( . Paul met this “imposition and crime” as it deserved on several occasions, the most noted that was recorded being at Ephesus, when so many of the books of magic were burned ( Acts 19:19), estimated at the value of $85,000. There is no evidence in the Scriptures that any real results were ever produced by these magicians; it was all trick, effect on the imagination and fancy, based on the known superstition and false instruction of the dupes. The Greek and Roman magicians were of the same character, and it is probable that all nations and tribes have a set of impostors of a like kind, descending from the magician to the serpent-charmers, fetish-men, clairvoyants, and medicine men of the Indians.

Magnifical ( 1 Chronicles 22:5 ). Grand, splendid. Magog Second son of Japheth ( Genesis 10:2), and founder of a race ( Revelation 20:8), the great Scythian tribe, now called Russian. Ezekiel places the nation in the north ( Ezekiel 39:2), near Togarmah, and the maritime regions of Europe ( Ezekiel 39:6). They had cavalry and used bows. In the 7th century B.C. they were a formidable power, felt through the whole of Western Asia. They took Sardis (B.C. 629), and overran the country as far as Egypt, where they were turned back by a bribe given by Psammetichus, and took Ascalon.

Magor-Missabib (“terror on every side” ) Name given to Pashur by Jeremiah ( Jeremiah 20:3). The same words are found in other passages, but not as a name ( Jeremiah 6:25; 20:10; 46:5; 49:29; Lamentations 2:22; Psalm 31:13).

Magpiash (“moth-killer” ) A chief who signed the covenant ( Nehemiah 10:20). Magabish in Ezra 2:30.

Mahalah (“sickness” ) One of the children of Hammoleketh ( 1 Chronicles 7:18).

Mahalaleel (“praise God” ) 1. Son of Cainan ( Genesis 5:12,13,15,17). 2. Descendant of Perea, son of Judah ( Nehemiah 11:4).

Mahalath (“a lyre” ) 1. Daughter of Ishmael ( Genesis 28:9). 2. First wife of King Rehoboam ( 2 Chronicles 11:18). 3. Mahalath, a stringed instrument like the kithara (“harp”), and used in the sacred chant (Psalm 53, title; Genesis 4:21). 4. Mahalath Leannoth, the beginning of a song ( Psalm 88:1).

Mahali ( Exodus 6:19 ).

Mahanaim (“two camps” ) 18 miles east of Jordan, and 10 north of Jerash, now Birket Manneh (Tristram). Here Jacob divided his people and flocks into two bands, through fear of Esau. At the conquest it was a city on the border of the two tribes, Gad and Manasseh, but given to Gad ( Joshua 13:26,30; 21:38). Abner selected it as the capital of the kingdom of Ishbosheth, crowning him there king over all Israel ( 2 Samuel 2:8,9). David took refuge there when Absalom rebelled, and sat between the two gates of the walled city when the news of the death of his son was brought to him ( Samuel 17:24; 18:24,33), and retired to the chamber over the gate to weep for him. It was the seat of an officer of Solomon, and is alluded to in Song of Solomon 6:13 — “ Two armies” — Mahanaim. The name is found on the monuments in Egypt, at Karnak. .

Mahanehdan (“camp of Dan” ) Behind Kirjath Jearim ( Judges 18:12, see Judges 18:22-26). Where the Danites camped just before setting out for their northern home.

Maharai (“impetuous” ) General of the tenth division in David’s army, numbering twenty-four thousand ( 1 Chronicles 27:13).

Mahath (“grasping” ) 1. Son of Amasai ( 1 Chronicles 6:35). . 2. A Kohathite who had charge of the tithes in the reign of Hezekiah ( Chronicles 29:12).

Mahavite, the One of David’s strong men ( 1 Chronicles 11:46).

Mahazioth (“visions” ) Son of Heman, chief of the twenty-third choir of musicians ( Chronicles 25:4,30).

Maher-Shalal-Hashbaz The name was given by divine direction and means that Damascus and Samaria now soon to be plundered by the king of Assyria ( Isaiah 8:1-4).

Mahlah (“disease” ) Daughter of Zelophehad ( Numbers 27:1-11).

Mahli (“sickly” ) 1. Son of Merari ( Numbers 3:20). 2. Son of Mushi ( 1 Chronicles 6:47).

Mahlites, the Descendants of MAHLI ( Numbers 3:33; 26:58).

Mahlon (“sickly” ) First husband of . Son of Elimelech ( Ruth 1:2,5; 4:9,10).

Mahol (“musical instrument,” <19F004>Psalm 150:4 ). Teacher of , , and , musicians, and famous for wisdom next to Solomon ( 1 Kings 4:31).

Maianeas (1 Esdras 9:48 ).

Makaz (“end” ) 1 Kings 4:9 ). In Dan.

Maked (1 Macc. 5:26 ). A strong and great city in Gilead. Where Judas Maccabaesus delivered the Jews from the Ammonites. Lost.

Makheloth (“assemblies” ) Desert camp ( Numbers 33:25).

Makkedah (“shepherd camp” ) An ancient royal city of Canaan taken by Joshua after the defeat of the allied kings at Gibeon ( Joshua 10:28; 12:16). This stronghold was the first one taken in this region. El Klediah, in Wady es Sumt. There are many caves in this part of the country, but no one has been identified as the cave.

Maktesh (“mortar” ) A quarter or part of Jerusalem ( Zephaniah 1:11). The merchants and mechanics gathered their shops in and around the Tyropeon valley. The Bazaar is now in the same ancient place.

Malachi .

Malcham 1. Son of Shaharaim ( 1 Chronicles 8:9). 2. An idol invested with honors by its worshipers ( Zephaniah 1:5).

Malchia (“Jah’s king” ) 1. Son of Levi ( 1 Chronicles 6:40). 2. Son of Parosh ( Ezra 10:25). 3. Son of Harim ( Ezra 10:31). 4. Son of Rechab, ruler of the circuit of Beth-haccerem ( Nehemiah 3:14). 5. Son of Zephaniah, who assisted in rebuilding the wall of Jerusalem ( Nehemiah 3:31). 6. A priest who stood with Ezra when he read the Law to the people ( Nehemiah 8:4). 7. Father of Pashur ( Nehemiah 11:12). 8. Son of Hammelech ( 2 Chronicles 28:7).

Malchiel (“God’s king” ) Son of Beriah ( Genesis 46:17). Founder of Birzavith ( 1 Chronicles 7:31).

Malchielites The descendants of Malchiel ( Numbers 26:45).

Malchijah 1. A priest, father of Pashur ( 1 Chronicles 9:12). 2. Chief of the fifth of the twenty-four courses by David ( 1 Chronicles 24:9). 3. A layman ( Ezra 10:25). 4. Descendant of Harim ( Nehemiah 3:11). 5. A priest who sealed the covenant ( Nehemiah 10:3). 6. A priest who assisted in the dedication of the wall of Jerusalem ( Nehemiah 12:42).

Malchiram (“king of altitude” ) Son of Jeconiah ( 1 Chronicles 3:18).

Malchishua (“king of help” ) Son of Saul ( 1 Samuel 14:49).

Malchus Servant of the high priest maimed by Peter and restored by Jesus ( John 18:10; Luke 22:51).

Maleleel Son of Cainan ( Luke 3:37).

Mallos (“a lock of wool” ), (2 Macc. 4:30 ). A city of Cilicia, 20 miles from Tarsus, at the mouth of the river Pyramus.

Mallothi (“fullness” ) Pupil of Heman and leader of the nineteenth choir ( 1 Chronicles 25:4,26).

Mallows ( ). The leaves and pods used as a pot-herb, eaten in Arabia and Palestine ( Job 30:4).

Malluch (“reigning” ) 1. Ancestor of Ethan ( 1 Chronicles 6:44). 2. Son of Bani ( Ezra 10:29). 3. Descendant of Harim ( Ezra 10:32). 4. A priest ( Nehemiah 10:4). 5. A chief who signed the covenant ( Nehemiah 10:27). 6. A priest who returned from captivity ( Nehemiah 12:2).

Mamaias (1 Esdras 8:44 ). Mammon (“riches” ), ( Matthew 6:24 ).

Mamre ( 1 ) (“fruitfulness” ) An ancient Amorite in alliance with Abram ( Genesis 14:13-24); his name was given to the site on which was built ( Genesis 23:17,19).

Mamre ( 2 ) Faces Machpelah ( Genesis 23:17, etc). One of Abraham’s favorite camping-grounds. In its grove he had a sanctuary, which he called his Bethel (“house of God”). Here Abraham entertained the three angels, and Isaac was promised. The name has not been preserved in any locality.

Mamuchus (1 Esdras 9:30 ).

Man Four Hebrew words are rendered man: 1. adam , ruddy, like Edom. 2. iysh , “a man”; enesh , “a woman”. 3. geber , “to be strong”. 4. merhim (mortal) men (as in Methusael, Methuselah). The Adam (haadam , “the man”) was the person created in the image of God. The term “red” in the Eastern languages means many different tints or tones of red; as a red horse or camel, and, when used of a man, means “fair.” Some explain the word as derived from adamah , earth, because he was made from the dust or earth. The word Enoch (“strong, or nobleman”) is a compound of the word iysh . The variant Enoch is only apparent in orthography, the meaning being the same.

Manaen Teacher in the church at Antioch ( Acts 13:1). Josephus says he was in high repute among the Essenes for wisdom and piety. He foretold to Herod the Great that he was to attain royal honors.

Manahath ( 1 ) (“offering” ) A place called Mariocho in a list of eleven towns given in the Septuagint, but omitted in the King James Version, as not far from Bethlehem.

Manahath ( 2 ) Son of Shobal ( Genesis 36:23).

Manasseas Son of Pahath-Moab (1 Esdras 9:31; Ezra 10:30).

Manasseh There is no reason given for depriving Manasseh of his birthright, as there was in the case of his grand-uncle Esau. On leaving Egypt at the Exode this was the least of the twelve tribes, numbering at Sinai only 32,200, but at the census, just before the crossing of the Jordan River, they had increased to 52,700 men over 20 years old, at which Manasseh is honored with a first mention before Ephraim. The division of the tribe is one of the singular facts in the history of the Israelites, and seems to be at variance with the national feeling and laws. Some of this tribe were warriors, and made entensive conquests: as Machir, who took Gilead and Bashan; Jair who took 60 cities in Argob; and Nobah, who captured Kenath and its vicinity, a tract of country the most difficult in the whole land, being full of fortified cities, and in the possession of Og and Sihon. ( , , , , , , etc.). The lot of the half-tribe west of the Jordan River was small, lying along the north border of Ephraim, but since the boundary is so slightly recorded it is very difficult to follow it. The line is drawn from the river Kanah (supposing that river to have been just south of Caesarea), to a place on the Jordan River before Shechem” ( Joshua 17:7,9,11; Josephus, Antiquities v. 1:22). , , , , and ). There is no account of this tribe separate from Ephraim, and it is likely that the two neighbors were spoken of as one people ( 2 Chronicles 31:1; 34:6,9).

Manasses 1. (1 Esdras 9:33). 2. King of Judah ( Matthew 1:10). . 3. Son of Joseph ( Revelation 7:6). 4. Husband of Judith ( Judges 8:2,7). .

Manassites, the Members of the tribe of Manasseh ( Deuteronomy 4:43).

Mandrakes ( Song of Solomon 7:13 ). The mandrake is now called . The odor or flavor of the plant is a matter of opinion. They have a delightful smell, and the taste is agreeable, though not to everybody. The Orientals especially value strongly smelling things, that to more delicate senses are unpleasing. The fruit was ripe as the time of wheat harvest. From a rude resemblance of old roots of the mandrake to the human form, some strange superstitious notions have arisen concerning it (Josephus Wars, vii. 6, section 3). The leaves are dark-green, the flowers white, with veins of purple, and the fruit orange, and the size of nutmegs. Manger (Greek: phatne ). The feeding-place for animals, or a trough made of mortar or cut out of single stones. .

Mani (1 Esdras 9:30 ).

Manlius, Titus (“born early in the morning” ) Ambassador of the Romans (2 Macc. 11:34-38). Manna (Hebrew: man ). A month after leaving Egypt the people were in want of food, and murmured against their leaders, when the quails were sent in the evening and the manna appeared in the morning, after the “dew was gone up.” It was a small round thing, like hoar-frost or coriander seed, and the people said “what is this?” (manhu ). Moses answered that it was the bread that the Lord had given them to eat ( Exodus 16:1-3,11-15). Its flavor was like wafers of flour-bread and honey. The gummy drops which form on the leaves of the tamarisk are of a similar sweetish substance, as also the tarfa gum, and several other articles called manna in Arabia; but the true manna was none of these, and probably a distinct thing made for the occasion. Its similarity to other things offers no explanation of its character. It came without notice, and as abruptly discontinued. Botanists have tried to explain the thing by references to many articles, as esculent lichen, which is eaten in Northern Africa. It is a species of moss. Some have considered the miracle as multiplying the natural supplies of the desert as that of the loaves and fish was at Bethsaida, increasing five loaves and two fish.

Manoah (“rest” ) Father of ( Judges 13:2).

Man-slayer Not an intentional murderer. Death by a blow in a quarrel ( Numbers 35:22). Death by a stone thrown at random ( Numbers 22:23). In these and like cases the man-slayer could escape to a . An animal, not known to be vicious, causing death to a person was put to death; but if it was known to be vicious, the owner was liable to be fined or put to death ( Exodus 21:28,31). A thief taken at night might lawfully be put to death; but if the sun had risen, killing him was regarded as ( Exodus 22:23). Mantle (Hebrew: SEMICHAH ). See cloak in .

Maoch (“breast-band” ) Father of . King of Gath ( 1 Samuel 27:2).

Maon In the mountains of Judah ( Joshua 15:55), near Juttah. It was in the wilderness near this place (bleak and hilly pasture-lands) that David hid himself from Saul. Main 7 miles southeast of Hebron (Rob.). On a conical hill, 200 feet high, are ruins of foundations of hewn stone a square enclosure, towers, and cisterns. The people use the caves near for dwellings, as of old.

Maonites ( Judges 10:12 ). An ancient and powerful nomad tribe, allied to the Phoenicians, first settled with the Amalekites in the vale of Sodom, and afterward migrated eastward into Arabia. They named Maon in Judah, Beth-Maon in Moab, and Maan in Edom,15 miles east of Petra. This last is now an important pilgrim station, on the caravan route to Mecca. A castle and other antiquities mark its ancient strength. Mehunim ( 2 Chronicles 26:7). Among the descendants of Caleb, the son of Shammai, the builder of Bethzur ( 1 Chronicles 2:45).

Mara (“bitter” ) The name given to at Bethlehem ( Ruth 1:20).

Marah (“bitter” ) Well, on the route of the Exodus. .

Maralah (“trembling” ) On the border of Zebulon ( Joshua 19:11). Four miles southwest of Nazareth, the little village of Malul stands on a hill, and contains the ruins of a temple and other antiquities.

Maranatha (“our Lord comes” ), ( 1 Corinthians 16:22 ). . Marble Called by Josephus “white stone”, quarried from under Jerusalem ( Esther 1:6). The vast excavation under the northeast section of Jerusalem, so long lost, was discovered a few years ago by Dr. J. T. Barclay, author of “The City of the Great King, and since that time has been visited by many travelers. It is entered from outside of the wall of the city, east of the Damascus Gate. A guide is necessary to avoid getting lost, there are so many chambers running into each other for nearly 8OO feet from the entrance. There is water in the cave, but it is limy and bitter. On the walls are carved crosses, Hebrew letters, and other marks, showing that the place has been known since the crucifixion. The chalky limestone of Palestine is full of caves, many of which are noted. ( ). The white stone of this quarry is nearly as soft as chalk, and is easily cut out with a saw. The cream-colored is also streaked with orange-tawny and other similar tints, in coarse and fine, wavy lines; is much harder than the white, and is called dolomite. The marble columns of Tyre, Caesarea, Joppa and other ruins, were probably imported, as there are no quarries of such hard, fine, white marble known in the country.

Marcus (“a large hammer” ) Both a first and a surname ( Colossians 4:10).

Mardochius . 1. Uncle of Esther ( Esther 10:1). 2. (1 Esdras 5:8).

Mareshah (“head-town” ) 1. A city of Judah ( Joshua 15:44). Hebron was founded by Mareshah ( 1 Chronicles 2:42). It was one of the cities fortified by Rehoboam ( 2 Chronicles 11:8). It was the native place of Eliezer, who prophesied the destruction of Jehoshaphat’s fleet at Ezion Geber. 2. Father of Hebron ( 1 Chronicles 2:42). 3. Mareshah, grandson of ( 1 Chronicles 4:21), Marimoth A priest (2 Esdras 1:2).

Marisa (2 Macc. 12:35 ).

Mark . Market (maarab ). An open place, where people came for business or to converse ( Ezekiel 27:13,17). The market-place was a resort for news and social chat ( Matthew 11:16; Luke 7:32). There justice was administered, especially if it was at a gate. They were generally open places just inside the gate, although there were other localities for certain occupations, as Bakers’ street ( Jeremiah 37:21), and many others mentioned by Josephus. They were probably covered by a roof, forming a piazza.

Marmoth A priest (1 Esdras 8:62).

Maroth (“bitterness” ) Mentioned by the prophet Micah ( Micah 1:12), and probably near Jerusalem. Marriage Instituted in the garden of Eden ( Genesis 1:27; 28:2:18,24). The Saviour advocated the divine character of marriage apart from civil laws. He opposed divorces except for one cause ( Matthew 5:32; 19:3,6,9), and all breaches of the marriage vow ( Matthew 5:28). Betrothal preceded the marriage rite and was a binding engagement ( Matthew 1:18-25). Groomsman referred to as “the friend of the bridegroom” in John 3:29. A procession formed part of the ceremony, and took place at night accompanied by young unmarried women bearing lamps (Matthew 25). The modern Jews make a solemn contract before witnesses, in writing, which is signed. The ceremony consists of the bride standing in her best garments, and jewelry (borrowed if necessary), under a canopy, beside the bridegroom, where the contract is read to them by a Rabbi, and their hands are joined in the presence of witnesses. A glass of wine is tasted by both, when the glass is broken by the bridegroom, and a ring is given to the bride, of plain gold. In nearly all cases in the East a dower is given for the wife, which belongs to her. Some few parents (as the Circassians) take the dower as a price paid for the daughter. The Muslim custom is to pay the bride two-thirds of the dower, reserving the other part until her death or divorce. The Hebrews called the husband lord (BAAL ). The first wife was the only one recognized by the civil law, but all others were valid in the Church ( 2 Chronicles 24:3; 2 Samuel 12:8), where (in the law of Moses) the second, or other wife, was called maid-servant ( Exodus 21:7). The rich often married poor relatives to give them support and protection. The strongest motive for a plurality of wives was the great desire for many children, and the fact that many women are barren ( Samuel 1:2). The Talmudists limited the number to four, except in the case of the king who could have eighteen. Polygamy was only prohibited by an imperial edict of Honorius, A.D. 400. Just before the Christian era the idea arose that marriage affected the intellectual and spiritual nature. Up to that time the Hebrews taught it as a duty, but then it was urged that its effect was to lessen man’s holiness, the teaching of the Essenes, an ascetic order of celibates (Josephus, Wars, ii. 8; 2, 13). The Therapeutae and Gnostics adopted the same idea, from whom the Christians copied it, forming monastic orders (a monk is a living insult to woman), in direct opposition to the instruction of Jesus and his apostles, who recognized the duty and holiness of the state, and enjoined respect to its laws. In the case of a widow it was regarded as a sign of holiness to remain a widow, in the latter time only, for it is expressly charged upon a brother to raise up children to a deceased brother ( Genesis 38:8,) by his widow (by Moses, Matthew 22:23). The same custom (Levirate marriage, from Levir, a brother-in-law,) was and is held among other people, as in the case of the Ossetes in Georgia (Asia), and Arabia, with some changes, which include the privilege of the father of the deceased husband to claim the widow for a wife if the brother refuses. (Perhaps in consequence of Judah’s example). The laws regulating legal marriage were very strict, and were of two kinds: 1. when between two Hebrews, and 2. when a Hebrew married a Gentile. The first restriction was based on ideas of health and propriety among relatives ( Leviticus 18:6-18), both of blood kin, and by marriage, because the husband and wife were “one flesh” ( Matthew 19:5). Surprising exceptions were made in the cases of the daughter and the niece; a man might marry his daughter and his niece; but the mother could not marry a son or a nephew. An heiress could not marry out of her tribe (out of policy, in keeping the land in the original owner’s tribe). The high priest must only marry a young unmarried woman, a Hebrew, never a widow, or one divorced, or a Gentile. No person physically defective could marry. The apostle restricted church officers to one wife, and prohibited a second marriage during the lifetime of the first, even after divorce. The wife could divorce her husband for some causes. There was no rule in regard to age, except that early marriage is commended ( Proverbs 2:17; 5:18; Isaiah 62:5). The age at which marriage may be consummated is from 12 (or even 10), upward, in a woman; and was limited to 13 in a man. The usual age varies from 16 to 18. The first marriage (of virgins) is usually on a Wednesday; a second, as of a widow, etc., on Thursday. The wife is almost always chosen for a man by his parents, if living, or by his guardian, or a friend, or relations (Genesis 24). The son could request such favors ( Genesis 24:4); but if the son broke this custom the parents had “a grief of mind” (26:35). The maid’s consent was asked in some cases (but not as a rule), after her father’s decision. A friend sometimes did the whole business of selecting the bride for the bridegroom; and in modern days the bridegroom seldom sees the face of his wife until the actual moment of marriage, or until after the ceremony. The espousal was legal and binding, confirmed by oaths, a feast, sometimes a ring to the “bride,” and exchange of presents, or at least presents to the bride. A year passed between betrothal and marriage in the case of a first marriage of the woman, a few weeks or days if a second. The custom of a settlement of property on the wife came into use after the Captivity. The bridegroom wore a new dress, if able, and a crown of gold, silver, roses, myrtle or olive. The bride’s dress, among the wealthy, was a magnificent display of fine clothes and curious traditions. Both parties perfumed themselves. The bride took a bath ( Ruth 3:3; Ephesians 5:26) in a formal manner, accompanied by her relatives and friends ( Ezekiel 23:40). After putting on her finest garments, around her waist was wound a peculiar girdle (KISHURIM , the attire, Jeremiah 3:32); and over her head was thrown the veil or long shawl ( Genesis 29:25), covering the whole figure; while on her head was set a crown ornamented with jewels, or a chaplet of leaves and flowers (KALLAH , chaplet, also bride). A pair of ornamented slippers were a gift from the husband before marriage. The moderns carry the presents to the bride in procession through the street, with bands of music, instrumental and vocal, nearly everyone carrying a lantern; arriving at the bride’s house, she is escorted to the bridegroom’s house, where the marriage feast is held. The very wealthy prolong the feast several days, furnishing garments for each guest, to be worn only during the time. Amusements of many kinds are in order. There were three kinds of legal marriage: 1. By written contract; 2. By payment of a sum of money (or an equivalent) before witnesses; and 3. By force — as a man compelling a woman to submit to him, or by seduction. The wife’s rights were food, raiment (including house), and conjugal privileges ( Exodus 21:10). Her duties were as extensive as the entire household as shown in Proverbs 31: Marriage is used as a type in both the Old and New Testaments of true religious union with God in many beautiful passages.

Mars Hill .

Marsena (“worthy man” ) A prince of Persia ( Esther 1:14). Martha Daughter of Simon the leper, and sister of and of . She was the older sister, the head and manager of the household. She was present at the supper at Bethany ( John 12:2). When Jesus first visited Martha’s house ( Luke 10:38-42), she hastened to provide the repast, while Mary was attracted by the teaching of the Master, when Martha complained of Mary’s neglect of the work to be done, forgetting the one thing needful (the thirst for spiritual waters?).

Martha’s character appears again in the same light at the time of the sickness, death and resurrection of Lazarus. She hastened out of the village to meet the coming Saviour, while Mary sat still in the house and awaited his coming ( John 11:20,22). Her anxiety clouded her perception of the true meaning of the words of Jesus, “He shall rise again,” supposing that he referred only to the general belief in the resurrection beyond the grave. When she learned the truth she made a confession of faith in him as “The resurrection and life,” and acknowledged his power and goodness, although a moment before she had objected to rolling away the stone from the door of the tomb, supposing the body of Lazarus to be decayed. Her death is not recorded. Mary (“rebellion” ) Greek form of Miriam. There are six Mary’s in the New Testament: 1. The betrothed of Joseph and mother of Christ, Matthew 1:18-25; Matthew 12:46; Mark 6:3; Luke 8:19; John 2:1-5; John 19:26; Acts 1:14. 2. Wife of Cleophas, Matthew 27:56,61; Matthew 28:1-9; Mark 16:1-8; Luke 24:1-10. 3. Mother of John Mark, Acts 12:12; Colossians 4:10. 4. Sister of Martha and Lazarus, Luke 10:41,42; John 11:12. 5. Mary Magdalene, Matthew 28:1-10; Mark 16:1-10; Luke 24:10, John 20:1-18. 6. A Roman Convert, Romans 16:6. Three Marys were at the cross, John 19:25.

Martyr (Greek: martus ). “Witnesses” in Matthew 18:16. Simply witness. Witnesses of the gospel, suffering persecution, became martyrs in the modern sense.

Masaloth (“terraces” ) Near Arbela: the great caverns in the Wady al Humam (pigeon valley), which were fortified by Josephus (Josephus, Life,37). Kulaet Ibu Maan. Herod drove a band of robbers out of them by letting soldiers down the face of the cliff to the mouth of the caves in large boxes.

Maschil A musical term denoting a melody requiring great skill in execution (Psalm 32; Psalm 42).

Mash ( Genesis 10:23 ). 4th son of Aram; settled in Mesopotamia. Mr. Masius (between the Euphrates and the Tigris, in the north), and the river Mafche flowing at its base, preserve the name. A prince of Masou was taken by Rameses II on the Orontes, at Kedesh.

Mashel City of Asher ( 1 Chronicles 6:74). Hisheal ( Joshua 19:26).

Masias Servant of Solomon (1 Esdras 5:34).

Masman (1 Esdras 8:43 ).

Maspha (1 Macc. 3:46 ). 1. Massepha, or Mizpeh? 2. A city taken by Judas Maccabaeus, east of Jordan River (1 Macc. 5:35). It may be the same as Mizpeh of Gilead, or Mizpeh of Moab.

Masrekah (“vineyard” ) Native city of Samlah, king of Edom ( Genesis 36:36). The region called Jebal, north of Edom, is now famous for its vineyards (owned by the Refaya tribe), and this place may have been located there, as Eusebius and Jerome say.

Massa (“burden” ) Son of Ishmael ( Genesis 25:14). Massah (“temptation” ) In the Sinai desert ( Exodus 17:2,7). . .

Massias (1 Esdras 9:22 ).

Mastich-Tree The gain is used to strengthen the teeth and gums. It was prized by the ancients on this account, and for its medical properties. It is used in the preparation of spirits, as a sweetmeat, and in varnishes. The trees are very wide, and circular, 10 or 12 feet high, and are found on the shores of the Mediterranean.

Mathanias A descendant of Pahath-Moab (1 Esdras 9:31).

Mathusala Son of Enoch ( Luke 3:37).

Matred (“propelling” ) Daughter of Mezahab ( Genesis 36:39).

Matri (“rain of Jah” ) Family of Benjamin ( 1 Samuel 10:21).

Mattan (“a gift” ) 1. Priest of Baal ( 2 Kings 11:18). 2. Father of Shephatiah ( Jeremiah 38:1).

Mattanah (“gift” ) Station southeast of the Dead Sea ( Numbers 21:18).

Mattaniah (“gift of Jah” ) 1. Original name of , king of Judah (1 Kings 24:17). 2. Son of Asaph ( 1 Chronicles 9:15). He was leader of a Temple-choir ( 1 Chronicles 11:17). 3. a descendant of Asaph ( 2 Chronicles 20:14). 4. Son of Elam ( Ezra 10:26). 5. Son of Zattu ( Ezra 10:27). 6. Descendant of Pahath-Moab ( Ezra 10:30). 7. Son of Bani ( Ezra 10:37). 8. Father of Zaccur ( Nehemiah 13:13). 9. Pupil of Heman ( 1 Chronicles 25:4,16). 10. Descendant of Asaph, who assisted in the purification of the Temple ( 2 Chronicles 29:13).

Mattatha Son of Zathan ( Luke 3:31).

Mattathah A descendant of Hashum ( Ezra 10:33).

Mattathias 1. An assistant to Ezra (1 Esdras 9:43). 2. Father ofMACCABEES (1 Macc. 2:1). 3. Son of Absalom (1 Macc. 11:70; 13:11). 4. Son of Simon Maccabaeus (1 Macc. 16:14). 5. Nicanor’s envoy (2 Macc. 14:19). 6. Son of Amos ( Luke 3:25). 7. Son of Semei ( Luke 3:26).

Mattenai 1. Of the family of Hashum (Ezra 11:33). 2. Descendant of Bani (Ezra 11:37). 3. A priest ( Nehemiah 12:19). Matthan Son of Eleazar ( Matthew 1:15).

Matthanias Descendant of Elam (1 Esdras 9:27).

Matthat 1. Son of Levi ( Luke 3:24). 2. Son of Levi (29).

Matthelas (1 Esdras 9:19 ).

Matthew (Mattathias, “the gift of Jehovah” ) He is only mentioned at the time of his call to be an apostle, when he was in “the receipt of custom,” ( Matthew 9:9). Mark gives him another name— Levi, the son of Alphaeus ( Mark 2:14; 3:18) who has been supposed to have been the same as the Alphaes the father of James the Less, but without reason. On his call he gave a feast by way of a farewell to his friends, to which Jesus was invited ( Luke 5:27). His humility is seen in his styling himself “the publican” ( Matthew 10:3). He was with the other apostles after the resurrection ( Acts 1:13). After this there is no record of him or his acts. It is not known how or where he died. There is a tradition that he lived in Jerusalem 15 years after the crucifixion, and that he became a martyr in Persia. for the . Matthias 1. (1 Esdras 9:33). 2. An apostle chosen to succeed Judas ( Acts 1:26). Tradition says he preached in Cappadocia.

Mattithiah (“gift” ) 1. First born of Shallurn ( 1 Chronicles 9:31). 2. A musician of David’s choir ( 1 Chronicles 16:5). 3. Of the family of Zebo ( Ezra 10:43). 4. A priest who assisted Ezra ( Ezra 8:4). 5. Son, or pupil of Jeduthun, leader of the 14th Temple choir ( Chronicles 25:3,21).

Matlock (chereb ). A single-headed pick-axe. The Egyptian hoe was of wood, and answered for hoe, spade and pick ( 1 Samuel 13:20,21).

Maul ( ). A heavy, war-like instrument ( Proverbs 25:18). .

Mauzzim (“forts” ) Layard (Nin. ii. 456) after describing Hera, the Assyrian Venus, as “standing erect on a lion, and crowned with a tower or mural coronet, which, we learn from Lucian, was peculiar to the Semetic figure of the goddess,” adds, “May she be connected with the `El Maozem,’ the deity presiding over bulwarks and fortresses, the ‘god of forces’ of Daniel 11:38.”

Mazitias (1 Esdras 9:35 ).

Mazzaroth .

Meadow (Hebrew: achu ), ( Genesis 41:2,18 ). Translated meadow. Rendered “cave” in the Peshito-Syriac.

Meah (“a hundred” ) The tower of Meah was on the city wall north of the sheep-gate, when rebuilt by Nehemiah ( Nehemiah 3:1; 12:39). Located by some at the northwest corner of the Temple area, where the fortress of Antonia was afterward built, and now called Pilate’s house. Porter locates it at the northeast corner of the Harem area, where there are massive foundations.

Meals The Jews generally eat their dinner before noon, and their supper after sundown. The chief meal of the Jews was in the evening; of the Egyptians it was at noon. The early Hebrews sat or squatted round a low table upon which the meal was served, but in later times couches were used to recline upon before the tables. The guests were ranged in order of rank side by side ( Genesis 43:33), resting upon the left elbow, the right arm being free — this posture explains the text leaning on Jesus’ bosom ( John 13:23; 21:20). The dishes, as they are to this day, were generally stews of rice, beans, and burgal (cracked wheat), with soups or sauces. The meats were so cooked that when served they fell to pieces. Knives and forks were not used at the table, but spoons, and generally thin slices of bread, were doubled up and dipped into the dishes, all eating from the same dish. These pieces of bread also served the purpose of napkins. It was after this manner that Judas eat of the sauce or sop at the Last Supper ( John 13:26). Washing of the hands, from being a necessity, was elevated to a form and ceremony.

Meani (1 Esdras 5:31 ).

Mearah (“cave” ) Boundary of the unconquered land near Zidon ( Joshua 13:4). Half way between Tyre and Sidon are ruins called Adlan, and in the cliffs near are many caves and grottos (Rob.). William of Tyre mentions a fortified care near Sidon, occupied by the Crusaders. Meat lehem , “bread” ( 1 Samuel 20:24); teref “spoil” ( <19B105> Psalm 111:5); Greek: bromu and brosis ( Matthew 3:4; Acts 27:33; Heb 5:12). Anything that may be eaten. This word was never used for flesh-meat, unless it was included in a general sense, as we now say food. Meat-offering .

Mebunnai (“strong one” ) One of David’s guard ( 2 Samuel 23:27). Called ( 2 Samuel 21:18; 1 Chronicles 20:4).

Mecherathite, the “The Maachathite ( 2 Samuel 23:34).

Medaba Greek form of Medeba (1 Macc. 9:36).

Medan (“strife” ) Son of Abraham by Keturah ( Genesis 25:2). Traces of this people are supposed to be found in the village of Madan, on the Euphrates, and the city Maadan in Hejaz, Arabia. Maadan, mines.

Medeba (“quiet waters” ) In Moab ( Numbers 21:30). Name of the Mishor south of Heshbon ( Joshua 13:9,16). The Ammonites were defeated here by Joab, David’s general (1 Chronicles 19). Not recorded as possessed by Reuben, and was probably only tributary. It was a strong fortress in the time of the Maccabees (1 Macc. 9:35; Antiquities xiii., i. 4,9,1). Ptolemy locates a Medeba between Bostra and Petra. Eusebius and Jerome mention a Christian village east of Medeba. It was a noted bishopric of the patriarchate of Bitira Arabiae, and so named in the acts of the Council of Chalcedon (A.D. 451). A large tank columns and extensive foundations, on a rocky hill 4 miles southeast of Heshbon, on the Roman road, mark the site.

Medes Media ( Genesis 10:2, Madia; 2 Kings 17:6, Medes; Esther 1:3, Media; Dan 11:1, Mede). The third son of Japher, and founder of a great race. 1,500 years of their history is a blank, from their first mention to the time when Isaiah threatened to stir them up against Babylon ( Isaiah 13:7, B.C. 72). Berosus (Chaldaean historian) says that the Medes conquered Babylonia B.C. 2458. This date may be very much too ancient, for the word Mede is first found on the Assyrian monuments at the date of B.C. 880 (Rawlinson); but there is no doubt that both Cushite and Semitic races occupied Mesopotamia together from a very early date. They were called Arians in the time of which Herodotus writes; and traces of them are found from Hindustan to Thrace. It is supposed that the race had its origin on the banks of the Indus, from whence its people found their way into Persia, Media, Greece, etc. In Media, Sargon, Sennacherib, and Esar-haddon reigned from B.C. 720 to B.C. 660, over a country which before that time had been ruled by a great many sheikhs (chiefs of families or tribes). About the middle of the 7th century B.C., Cyaxares (the Mede) led a fresh immigration of Arians into Media, and is called the first king of Media by Diodorus. In his reign the three kingdoms, Media, Lydia, and Babylon, were united by treaty and marriages. The empire extended from the Halys river to the Caspian gates, 1500 miles long, and from the Euphrates and the Persian Gulf to the Black and Caspian Seas, 450 miles wide. It lasted only 75 years. The Persians, led by Cyrus, conquered Media and terminated the kingdom, B.C. 558. One of the tribes of Media, the Budii, are mentioned in the Scripture by the name of Phut ( Ezekiel 27:10), whose soldiers were in the army of Tyre, together with Persians and others. The ancient religion was a belief in two nearly equal divinities of opposite principles, Ormazd the good, and Ahriman the evil — both self-existent and irresistible, and both always contending with each other. Ormazd was worshiped; and also the sun, moon, and stars, and respect paid to genii. The fire-worship of Armenia was more or less blended with this system.

Magism consisted of the worship of the elements, chiefly fire. Altars on mountain-tops were kept continually burning, and sacrifices were frequent. The priesthood formed a distinct class, and professed ability to interpret dreams, explain visions, and to divine future events. The captive Israelites were placed in certain cities of the Medes by the king of Assyria ( 2 Kings 17:6, etc.). Both Isaiah and Jeremiah prophesied the part which the Medes were to take in destroying Babylon ( Jeremiah 51:11,28). Daniel interpreted the writing on the wall as the sign of the coming conquest by the Medes and Persians ( Daniel 11:25-28). Ezra mentions the palace of Achmetha, where the decree of Cyrus was found ( Ezra 6:2,5), which the monuments prove to have been the residence of Cyrus at that time. . In the Apocrypha, Media is the chief scene of the book of Tobit, and a large part of that of Judith.

Median Citizen of MEDIA ( Daniel 9:1). Mediator (“interpreter” ) Moses was the Mediator between Jehovah and the Israelites ( Galatians 3:19,20). is the one Mediator between God and men ( 1 Timothy 2:5).

Medicine The Egyptian physicians (barbers?) were skilled, and perhaps also educated, if we may believe the Greeks, before the Exodus. The first mention of a physician was of the “servants of Joseph” who embalmed his father ( Genesis 50:2); they were probably regular attendants on the royal house. Specialists are mentioned by Herodotus (ii. 84), `each physician is for one kind of sickness, such as for the eyes, teeth, head, stomach, etc. The practice of medicine was largely superstitious. The medicines mostly used were salves, balms, ( Jeremiah 8:22), plasters or poultices ( 2 Kings 20:7); bathing ( 2 Kings 5:10), oils, and mineral baths. Charms and amulets were used by the Jews, also charming by the hand, as in 2 Kings 5:11. Knowledge of anatomy is suggested in Job 10:11, and also shown in monumental figures. Physicians received public salaries, and their office was held in high esteem. The Jews at a later period, overcame much of their abhorrence of uncleanness, and of their reverence for human remains, in the pursuit of medical knowledge. Alexandria became the center for medical study. ( .) Luke is referred to as “the beloved physician,” and his medical education was probably Greek.

Meeda (1 Esdras 5:32 ). Meek Hebrew: anav , “oppressed”, “afflicted”, “humble”, Applied to those who rather suffer wrong than do wrong, and therefore enjoy God’s favor ( Numbers 12:3). The word translated “meek” in Numbers 12:3, in reference to Moses, means “disinterested.”

Megiddo (“place of troops” ) An ancient royal city of the Canaanites, on the south border of the plain of Esdraelon, commanding a pass leading from the plain to the Samarian hills ( Joshua 12:21). In the territory of Issachar, but belonging to Manasseh. The people were not driven out, but paid tribute ( Judges 1:27,28). It is made famous in the song of victory of Deborah,’ when Barak defeated Sisera ( Judges 4:13, etc.). One of Solomon’s officers was placed here, and some important works built ( 1 Kings 9:15). Ahaziah fled here from Jehu, and died ( 2 Kings 9:27). The “good king” Josiah “went against” Pharaoh Necho, as an ally of the king of Assyria, was wounded here, and died at Jerusalem ( 2 Chronicles 35:22-24). From this event the name of the place became a poetical synonym for terrible conflict and grief; as in the Revelation ( Revelation 16:16. See also Zechariah 12:11; Chronicles 35:25). El Lejjun. Waters of Megiddo. .

Megiddon ( Zechariah 12:11 ). .

Mehetabeel Ancestor of Shemaiah ( Nehemiah 6:10).

Mehetabel (“El benefits” ) Daughter of Matred ( Genesis 36:39).

Mehida (“junction” ) Ancestor of Nethinim, returned from captivity ( Exodus 2:52; Nehemiah 7:54).

Mehir (“price” ) Son of Chelub ( 1 Chronicles 4:11).

Meholathite, the ( 1 Samuel 18:19 ). This place was called Meadow of the Whirlpool, and was near some rapid or whirlpool in the Jordan River.

Mehujael (“smitten by El” ) Son of Irad, and fourth in descent from Cain ( Genesis 4:18).

Mehuman (“faithful” ) A chamberlain of Ahasuerus ( Esther 1:10).

Mehunims Maonites. ( ). Josephus speaks of a city built by king Uzziah on the Red Sea to overawe the Arabs, who adjoined Egypt (Antiquities ix. 10,3). Probably near or in the valley of Gerar. One of the three friends of Job was Sophar, king of the Minaeans, who is also called Zophar the Naamathite. ( ). This people were located by Strabo and Ptolemy in the southwest corner of Arabia, in Hadramaut. There is a Minyay southeast of Gaza, a station on the road to Sinai, mentioned in the Christian records of the 6th century with some distinction. “Main”, a ruin south of Heshbon ( ), is another relic of the tribe. Some of them returned from captivity with Zerubbabel ( Ezra 2:50).

Mejarkon (“yellow waters” ) In Dan ( Joshua 19:46), near Joppa. Torrent?

Mekonah (“a place” ) A city of some size, having suburbs, in the south, near Ziklag; occupied after the return from captivity ( Nehemiah 11:28) Melatiah (“Jah delivers” ) A Gibeonite who assisted in bullding the wall ( Nehemiah 3:7).

Melchi (“my king” ) 1. Son of Jamra ( Luke 3:24). 2. Son of Addi ( Luke 3:21).

Melchiah Father of Pashur ( Jeremiah 21:1).

Melchias 1. 2. (1 Esdras 9:26).

Melchiel Son of Melchiel, governor of Bethulia ( Judges 6:15).

Melchisedec (Heb 5; Hebrews 6; Hebrews 7 ).

Melchishua Son of Saul ( 1 Samuel 14:49; 31:2). Melchizedek (“king of righteousness” ) He lived in the time of Abraham worshiped God, and was “a priest of the most high God,” perhaps a firstborn, and a patriarch or elder in the city of Salem (Genesis 14). He received Abraham’s homage and presents or tithes, and gave him a blessing, and gave bread and wine to his tired and hungry army. Some have thought that the bread and wine were sacrificial, and that Melchizedek was a type of Christ. Others have strangely imagined that it was an appearance of Christ himself in the disguise of the priest. He really was both a king and a priest — and so far typical of the spiritual king and priest, Jesus the Christ, The “order of Melehizedek” ( <19B004> Psalm 110:4) means “likeness in official dignity,” being both king and priest. The object of the Hebrews was to show that Christ was the king and priest of the new dispensation, and it was objected that he was not of the tribe of Levi, and his father was not a high priest ( Exodus 29:29,30), nor even any priest, and his mother fell short of the requirements of the law ( Leviticus 21:13,14). His descent must have been preserved in the records, and have been pure from stains on both father and mother’s side; and he was to become a priest by education and high priest by consecration ( Exodus 29:9) with the holy oil, while wearing the holy garments of Aaron; and he must hand over his office to a successor before his death. Jesus did not carry out this Levitical idea, and was not therefore a priest after that order. Paul, in his letter to the Hebrews, discusses the question very freely and clearly. .

Melcom (Hebrew: , ( <244901>Jeremiah 49:1,3 ).

Melea (“full” ) Son of Menan ( Luke 3:31).

Melech (“king” ) Son of Micah ( 1 Chronicles 8:35; 9:41).

Melicu ( Nehemiah 12:14 ). Melita A small island,20 by 12 miles in extent, and 60 miles south of Sicily, where Paul was wrecked when on his way to Rome (Acts 27; Acts 28). The island is full of mementos of Paul, who is its tutelary saint. The bay where the shipwreck occurred is called Paul’s, and is a deep inlet on the north side of the island,5 miles from the port of Malta, and is one mile wide and two miles long inland, having the small island Salmonetta on the western side of the entrance. The whole island is a barren rock, but has been made fertile to some extent by great labor. The Phoenicians colonized it, from whom the Greeks took it about 736 B.C.; and in turn the Carthaginians became its masters in the Second Punic War, 528 B.C., and the Romans in 242 B C., whose officer, Publius governed it when Paul was there. Its history since then has been full of changes in its masters, in which we read of Vandals, Greeks (A.D. 553), Arabs, Normans (A.D. 1090) Germans (1530, by whom it was given to the Knights of John, of Jerusalem), the French (1798), and finally the English, who hold it now. The Anglican Bishop of Gibraltar resides there. The island is a station for several lines of steamers and submarine telegraph cables. The island of Meleda, in the Adriatic Sea, on the coast of Dalmatia, 125 miles southeast of Venice, was once supposed to be the one on which Paul was wrecked; but a more careful examination of all the facts, and of the course of the prevailing winds, and position of the islands and places mentioned, both before and after the shipwreck, have determined the question in favor of Malta. The “barbarous people” of Acts 28:2, were simply not Greeks. The Greeks called every nation or tribe barbarians who did not speak the Greek language.

Melons (Hebrew: abatichim.) Melons are extensively cultivated in the East, and used as a common article of diet; here we make a luxury of them. Thomson says “Nothing could be regretted in the burning desert more than these delicious (water) melons, whose exuberant juice is so refreshing to the thirsty pilgrim,” ( Numbers 11:5).

Melizar (Hebrew: melzar, “steward” ), (Daniel 1; 2:16 ).

Mem (Hebrew: meym ). The thirteenth letter of the Hebrew alphabet (Psalm 119).

Memmius, Quintus A common first name among the Romans (2 Macc. 11:34).

Memphis (“the abode of the good one” ) In Hebrew: moph or noph ( Hosea 9:6). The ancient Egyptian name was Men-nefru, the pyramid city. On the west bank of the Nile, just south of the junction of the three branches, Canopic, Sebennytic and Pelusiac. It was built on a district which was reclaimed by Menes from a marsh, by turning the Nile into a new channel, east of the ancient one which ran close to the Libyan mountains; and in a position which commanded both the Delta and Upper Egypt. Of all the temples, palaces, walls, and houses which the ancient historians describe, not one stone is left on another — the pyramids only remaining. The necropolis in the vicinity witnesses the ancient importance of the city. The principal pyramid field extends along the west bank of the Nile for about 15 miles; and the whole district, including many ruins and small pyramids, for nearly 60 miles. There are from 40 to 60 pyramids, according to the count of various travelers, who include more or less large and small pyramids and ruins of supposed pyramids. The Hebrew prophets distinctly predicted the fall of Memphis ( Isaiah 19:13; Jeremiah 2:16, 46:14,19; Ezekiel 30:16), the latest about 525 B.C., 50 years before the invasion of Cambyses, and their words seem to have been fulfilled to the very letter. Only one of all its multitude of images and idols now remains, fallen, broken, half buried in sand and mud (the statue of Rameses II, the finest known work of Egyptian sculpture). There is a vast collection of antiquities from Egypt in the Abbott Museum, New York, where may be seen a countless number of relics of the past, of cloth, papyrus, wood, stone and metal, with works of art from Memphis and other localities throughout Egypt. The pyramids stand on a rocky shelf of the desert, 150 feet above the Nile basin. The Great Pyramid was 480 feet high, and built of stone quarried near, and (the finest) across the river, at Toura. The surface was smooth, when complete, being finished with polished marble, or with a hard cement. This is now taken off, leaving the surface in rude steps, 3 to 6 feet high, varied by the thickness of the layers of stone. The interior walls were also polished, and are now. The king’s chamber is of red granite, and contains the lower part of a porphyry sarcophagus, the lid having been removed. Cambyses nearly destroyed the city, B.C. 470, and the rise of Alexandria into importance completed its overthrow.

Memucan (“in authority” ) A privy council of the king ( Esther 1:14,16,21). They were “wise men who knew the times” (skilled in the planets, according to Aben Ezra) and appeared to have formed a council of state, interpreting the laws.

Menahem (“consoler” ) Son of Gadi, king of Israel from B.C. 772 to 761. He continued the idolatrous calf-worship of Jeroboam. The cotemporary prophets Hosea and Amos devoted their lives and talents to attempts at reform of the Church in Israel, but without success. Their books are a picture of society in their time, poetically expressed, but certainly not flattering to either king or people.

Menan Son of Mattatha ( Luke 3:31), Mene (“numbered” ) The first word in the mysterious writing on the wall in Belshazzar’s palace, interpreted by Daniel ( Daniel 5:25-28).

Menelaus A high priest, appointed to the office from Antiochus Epiphanes by a bribe, B.C. 172 (2 Macc. 4:23-25).

Menestheus (“one who abides” ) The father of (2 Macc. 4:21).

Meni (“destiny” ) An object of idolatrous worship, the moon goddess, ( Isaiah 15:11).

Men-stealers were put to death ( Exodus 21:16).

Menucha (“place of rest” ), ( Jeremiah 51:59 ). .

Menuchah (“without noise or tumult” ) With ease in Judges 20:43.

Menuchites ( 1 Chronicles 2:52 ).

Meonenim, the Plain of Correctly, The of Meonenim (“the enchanters”); ( Judges 9:37). There were five noted trees near Shechem. 1. The oak of Moreh (not plain, as in Genesis 12:6) where Abram built his first altar in the Promised Land. 2. Jacob took from his family all the strange gods, and ear-rings, and hid them under an oak at Shechem ( Genesis 35:4). 3. The oak under which Joshua set up the stone-witness ( Joshua 24:26). 4. The oak of the pillar (not plain, as in Judges 9:6), under which Abimelech was made king. 5. The oak of the enchanters, where Gaal, son of Ebed, saw the soldiers of Abimelech coming, as he stood in the gate of Shechem ( Judges 9:37). Jacob and Joshua may have chosen the same tree, and the words used by the two men are almost identical in form and spirit. Probably, also, the holy place and the crowning of the king were under the same tree: altogether making four references to the same sacred oak. These sacred trees were found all over the land, and this one may have been connected with the shrine of Baal Berith in its vicinity ( Judges 8:33; 9:46).

Meonothai (“my dwellings” ) Son of . ( 1 Chronicles 4:14).

Mephaath (“sightly” ) Moabite city in Reuben, near Heshbon ( Joshua 13:18; Jeremiah 48:21), given to the Merarite Levites. The Romans had a garrison here in the time of Eusebius. Lost.

Mephibosheth (“shame-destroyer” or “image-breaker” ) The name is given in Chronicles as Meribbaal — Baal and Bosheth being synonymous. ( ). 1. Son of Saul by Rizpah ( 2 Samuel 21:8). He was crucified, with six others by the Gibeonites (as an offering to the god of Famine?), and hung on the cross for five months. Their bones were buried by David in the cave of Kish, at Zelah, when the famine which had continued for three years, ended. 2. Son of Jonathan Saul’s son. His life was full of trial and suffering. He was but an infant of five years when his father and grandfather were killed on Mount Gilboa, living at Gibeah, when he was dropped from the arms of Ibis nurse, both of his feet being permanently injured ( 2 Samuel 4:4). He was taken to Lodebar, where he was cared for by Machir, the sheikh.

Merab (“increase” ) Oldest daughter of king Saul ( 1 Samuel 14:49). She was betrothed to David ( 1 Samuel 18:17), but married Adriel, to whom she bore five sons ( 2 Samuel 21:8). .

Meraiah (“rebellion” ) A priest of the family of Seraiah ( Nehemiah 12:12).

Meraioth (“rebellious” ) 1. He was the immediate predecessor of Eli in the office of ( 1 Chronicles 9:11). 2, Another priest in the time of Joiakim ( Nehemiah 12:15).

Meran A place mentioned with Theman as famous for its merchants and wise men (Baruch 3:23). In Arabia, but not identified. ?

Merari ( 1 ) (“sorrowful” ) 1. Third son of Levi, head of the great division. For their position and duties in the service, see . The history of the family is traced from Exodus to after the Captivity. 2. Father of Judith (Judith 8:1).

Merari ( 2 ) (“unhappy” ) Head of the third division of the tribe of Levi. The Merarites carried the boards, bars, pillars, sockets, pins, and cords of the Tabernacle, by the help of oxen and carts ( Numbers 3:20, etc.). In the division of the land they had twelve cities, in Reuben, Gad, and Zebulon ( Joshua 21:7). They furnished a third part of the musicians, and a third of the doorkeepers. They are frequently mentioned in the history until the return from captivity ( Ezra 8:18). The family and its branches may be seen in the table:

Merathaim (“bitter affliction” ) A name given by Jeremiah to Babylon ( Jeremiah 50:21).

Mercurius In Greek and Roman mythology, the son of and Maia ( Acts 14:12). Mercy (Hebrew: chesed ). In the Scriptures it is a development of benevolence, a feeling of kindness or compassion toward the needy and helpless, and an attribute of God toward mankind ( Exodus 20:6). Mercy-seat (Hebrew: kapporeth ). The lid of the Ark of the Covenant. .

Mered (“rebellion” ) Son of Ezra ( 1 Chronicles 4:17). He took for a wife a daughter of Pharaoh. Perhaps a poetical or Kenitc name of Moses. Others say of Caleb instead.

Meremoth (“heights” ) 1. Son of Uriah, of the family of Hakkoz ( Ezra 8:33), and appointed a register of gifts and treasure in the Temple. He worked on the repairs of the wall ( Nehemiah 3:4,21). 2. Layman, son of Bani ( Ezra 10:36). 3. Family of priests who signed the covenant ( Nehemiah 10:5).

Mentioned a century before in Nehemiah 12:3.

Meres (“worthy” ) Counselor to Ahasuerus ( Esther 1:14).

Meribah (“strife” ) 1. A fountain in the desert of Sin, which flowed at the command of Moses ( Exodus 12:1-7). The place was called Massah (“temptation”), and Meribah (“chiding”). 2. Another fountain of the same character was near Kadesh ( Numbers 20:13; Deuteronomy 33:8). This is also called the Waters of Meribah ( Psalm 81:7; 106:32). It was here that Moses sinned in impatience and assumption of power, for which offense he was not permitted to cross over the Jordan River ( Numbers 20:12).

Meribbaal (“against Baal” ) .

Merodach (“bold” ) The Babylonian Bel, a gilded image of which was worshiped at Babylon. The planet Jupiter.

Merodach Bala-Dan Berodach is an error. Reigned twice over Babylon, B.C. 721 to 709, and in 702 six months. The Assyrian inscriptions give his name distinctly, and have records of both reigns. Sargon deposed him the first time, and Sennacherib the second, appointing Belib in his place. There is no certainty of the date of the embassy sent by him to Hezekiah, king of Judah ( 2 Chronicles 32:31), but it was probably between B.C. 721 and 709. If the real object of the league was to effect a political union for strength against Assyria, of Babylon, Judaea, and Egypt, then the business failed, for Sargon seized Babylon and Ashdod.

Merom, the Waters of ( Joshua 11:5,7 ). Where Jabin, king of Hazor, and his allies were defeated by Joshua. The lake El Huleh or Samochonitis (Josephus, Antiquities v. 5, 1). This lake lies in the south end of a marshy plain, between the foot of Hermon and the hills of Galilee, which is 15 miles long by 5 wide; the lake being triangular and 3 to 5 miles across, according to the dry or wet season. It is 120 feet above the ocean. Several streams ( ) unite in the marsh, form the Jordan River, and flow through the lake. The plain on each side of the lake is of rich soil, and is cultivated by the Bedouin Arabs from Lebanon and merchants of Damascus, — a repetition of life 3,000 years ago, as recorded in Judges 18. The modern is really the most ancient name, being derived from Hul, the second son of Aram ( Genesis 10:23). A district near Hamah is named after him, and also the town Huleh, near the castle of Hunin. The large spring on the west bank of the plain, Ain Mellahah, which pours out a brook 50 feet wide, once gave its name to the lake, Meleha (William of Tyre).

Meronothite, the Native of Meronoth ( 1 Chronicles 27:30).

Meroz (“asylum” ), ( Judges 5:23 ). Whose people refused to help Deborah and Barak against Sisera. El Murussus, north of Bethshan 4 miles (Rob. ii. 356).

Meruth (1 Esdras 5:24 ). A corruption of .

Mesech The sixth son of Japheth ( Genesis 10:2), and founder of a nation ( <19C005> Psalm 120:5), which traded with Tyre ( Ezekiel 27:13), and was ruined with Egypt ( Ezekiel 32:26), and a neighbor of Gog and Magog ( Ezekiel 38:2). Herodotus speaks of the Moschi and Tiburini in Persia (iii. 94), who formed a part of the army of Xerxes; and these are the Meshech and Tubal of the Scriptures. They were settled in the mountains of Caucasus, and in north Armenia; and their descendants today follow the customs mentioned by Ezekiel, and sell their daughters for wives and for slaves (to the Turks). The name is written Muskai on the Assyrian monuments and Mashoash on the Egyptian, of the time of the third Rameses (Wilkinson). They are the Muskovs of Russia (Rawlinson).

Mesha ( 1 ) The Joktanites dwelt from Mesha unto Mount Sephar ( Genesis 10:30). The mountain range of Zames (Mesha) runs from near the Persian Gulf southwest, nearly across Arabia. There is a mount Zafara on the Indian Ocean. Here is now, and has been from remote times, the country of the Beni Kahtan (Joktanite Arabs), inhabiting Yemen, Hadramaut and Oman, separated from the Ishmaelites by the Nejed mountain range.

Mesha ( 2 ) (“safety” ) 1. King of ( 2 Kings 3:4), who revolted from the 10 tribes after the death of Ahab, against whom Jehoshaphat and Jehoram led their armies. He was a great sheep-breeder. A monument erected by him is mentioned in the article , with an engraving of “THE\parMOABITE STONE,” on page 173. 2. Son of Caleb, who founded Ziph ( 1 Chronicles 2:42). 3. (retreat). Son of Shaharaim ( 1 Chronicles 8:9).

Meshach (“ram” ) The name given to 3, companion of Daniel ( Daniel 1:4). It was a name of the sun-god of the Chaldaeans.

Meshech (“drawing out” ) 1. Son of Japheth ( Genesis 10:2), and of the race in connection with Tubal, Magog and other northern nations. 2. ( 1 Chronicles 1:17).

Meshelemiah (“whom Jah repays as a friend” ) Son of Kore, a porter in the house of Jehovah ( 1 Chronicles 9:21). Shelemiah in 1 Chronicles 26:1.

Meshezabeel (“delivered” ) 1. Ancestor of 13 ( Nehemiah 3:4). 2. A family who sealed the covenant ( Nehemiah 10:21). 3. Father of Pethahiah ( Nehemiah 11:24).

Meshilemith Son of Immer, a priest ( Nehemiah 11:13).

Meshillemoth (“requital” ) 1. A chief under Pekah, ancestor of Berechiah ( 2 Chronicles 28:12). 2. ( Nehemiah 11:13).

Meshobab (“returned” ) A prince in Hezekiah’s reign ( 1 Chronicles 4:34).

Meshullam (“friend” ) 1. Ancestor of Shaphan ( 2 Kings 17:3). 2. Son of Zerubbabel ( 1 Chronicles 3:19). 3. A Gaditc chief in the time of Jotham ( 1 Chronicles 5:13). 4. A Benjamite chief ( 1 Chronicles 8:17). 5. Son of Hodaviah, and father of Sallu ( 1 Chronicles 9:7; Nehemiah 11:7). 6. Son of Shephathiah ( 1 Chronicles 9:8). 7. Father of Hilkiah ( 1 Chronicles 9:11). 8. A priest and son of ( 1 Chronicles 9:12). 9. Overseer of the workmen in rebuilding the Temple ( 2 Chronicles 34:12). 10. A chief sent by Ezra to Iddo ( Ezra 8:16,17). 11. A chief who assisted Jonathan and Jahaziah in examining the marriages which the people had contracted with foreign wives ( Ezra 10:15). 12 Descendant of Bani ( Ezra 10:29). 13. Son of Berechiah ( Nehemiah 3:4,30; 6:18). 14. Son of Besodeiah; he assisted in restoring the gate of Jerusalem ( Nehemiah 3:6). 15. One who stood with Ezra when he read the law ( Nehemiah 8:4). 16. A priest who sealed the covenant ( Nehemiah 10:7). 17. One who sealed the covenant ( Nehemiah 10:20). 18. A priest ( Nehemiah 12:13). 19. Another priest. 20. A porter ( Nehemiah 12:25). 21. A prince who assisted at the dedication of the wall ( Nehemiah 12:33).

Meshullemeth (“legend” ) Daughter of Haruz, wife of Manasseh ( 2 Kings 21:19).

Mesobaite (, gathering-place of Jah ). A title of ( 1 Chronicles 11:47). Mesopotamia (“between the rivers” ) Between the Tigris and Euphrates, 700 miles long by 20 to 250 miles wide. The Aram Naharaim (in the Hebrew) of Genesis 24:10, and Padan Aram of 25:20. It is a plain, but is crossed by the Sinjar hills east to west, near its center, not far from Mosul. The nomad tribes are the only people, and they are driven to the hills in the hot season, when the pastures become dry, dusty and parched, except near the streams. (Assyria> .) It is becoming the belief among scholars that the Mesopotamia (the city of Nahor) of Terah and Haran of Abraham were near Damascus (Dr. Beke), where Bethuel and Laban lived, and Abraham sent a servant to fetch Rebekah to be Isaac’s wife; and a hundred years after that Jacob earned his two wives in 21 years. It was also the residence of Balaam ( Deuteronomy 23:4). All of these references may apply to the region around Damascus, between the rivers Pharpar and Abana. Messiah . “The anointed (as a king).” The word is found in the original Hebrew many times, in all of which it is translated “anointed”, except in Daniel 9:25,26. The ceremony of was intended to mark what God had set apart for his own purposes. It was His royal stamp, which was to be applied to the high priest ( Exodus 28:41), the offerings, the tabernacle, table, ark, candlestick, altar of incense, laver and vessels attached to them, “to sanctify them, and they shall be most holy; whatsoever toucheth them shall be holy.” Samuel anointed Saul and David (three times), while Absalom was anointed by the rebels. The ceremony was performed by the prophets or the priests. The prophetic use of the title was historic among the Hebrews, and well known to Herod, who was affected by the idea, although he doubted the truth of the divine claim to a belief and hope for the Messiah. The Messiah was to be a son of David (the great king), by the covenant (Psalm 89) who is described as “the mighty God, the Father of Ages, the Prince of Peace” ( Isaiah 9:6). See Jesus, page 157. Some expected a temporal king, a literal king, like David. In their view “Son of David” meant one who inherited his wisdom and kingly power, who should make the Jews as great a people as ever, or even greater. In view, also, of the spiritual darkness and ignorance of their oppressors, and all of their neighbors — as judged by their standard — there seemed to be a real need of a deliverer, not only for Israel, but for “all nations.” The true Messiah was to be an instrument by whom God’s great purpose to man was to be carried out by a sacrificial work. The idea of a Messiah is as old as the history of the Hebrew race, being found, or rather alluded to, in the oldest writings, before the time of Moses, and especially in the blessing of Jacob, and in the psalms of David, and the prophesies of Isaiah, Daniel, etc. The expectation of a “golden age” was common among the ancient nations, to which the Jews added the particular personage, the Messiah, who was to reign in that good time; and this is still kept up by the modern Jews, who pray, at every meal, “Merciful God, make us worthy of seeing the days of the Messiah. Historians give accounts of about 30 different pretended Messiahs, since the destruction of Jerusalem by Titus ( Matthew 24:24); Mark 13:22); which are so many proofs of the real Messiah, who foretold them.

Metals The earliest record of the production and manufacture of metals is in the reference to Tubal Cain, a Cainite, the son of Lamech ( Genesis 4:22). The first mention of metal as money is in Genesis 23:16. The gold and silver possessed by the Jews was of vast amount even allowing for over statements ( 1 Chronicles 22:14; 29:4). The trade in metals was mostly held by the Phoenicians ( Ezekiel 17:7). Metals were also supplied worked in thin plates ( Jeremiah 10:9). The holy vessels used in the Temple were mostly gold ( Ezra 5:14). Tin is mentioned among the spoils of the Midianites ( Numbers 31:22),and lead in Ezekiel 15:10. In the earliest times copper (NECOSHETH ) and bronze were used for many purposes in the place of iron introduced at a later period. The passage in Job 28:2, “Molten out of stone,” refers to the smelting of copper ore. In Jeremiah 6:28, the word copper is used as a term of vileness (by its comparison with silver and gold). It is also used as a term of strength ( <19A716> Psalm 107:16; Jeremiah 1:18, 15:20). The word brass is frequently used for copper. The art of coating with brass (?) and silver was known to the Hebrews ( Exodus 38:2, and Proverbs 26:23). The working of copper into weapons and utensils ( Numbers 17:4); of castings in Kings 7:45, and of gilding ( Isaiah 40:19). Iron (Barzel) found in the hills of Palestine as well as copper. Probably steel was known to the Hebrews, but this word appearing in 2 Samuel 22:35; Job 20:24; Psalm 18:34; Jeremiah 15:12, might be translated brass, or more correctly, copper. Arms were made of bronze ( 2 Samuel 21:16; Job 20:24; Psalm 18:34), and armor in 1 Samuel 17:5,6,38. Meterus Sons of Meterus returned from captivity (1 Esdras 5:17).

Methegammah (bridle of the mother, city ) A place David took from the Philistines ( 2 Samuel 8:1).

Methusael (man of God ). Son of Mehujael. and father of ( Genesis 4:18 ).

Methuselah (man of offspring ). Son of Enoch ( Genesis 5:25-27). He lived 969 years, longer than any other and died the year of the flood.

Meunim ( Nehemiah 7:52 ).

Meuzal ( Ezekiel 27:19 ).

Mezahab (water ). Father of Hatred ( Genesis 36:39 ).

Miamin (from the right hand ). 1. A layman ( Ezra 10:25). 2. A priest who returned from captivity ( Nehemiah 12:5).

Mibhar (choice ). Son of Haggeri, one of David’s men ( 1 Chronicles 11:38).

Mibsam (sweet odor ). 1. Son of Ishmael ( Genesis 25:13). 2. Son of Simeon ( 1 Chronicles 4:25).

Mibzar (fort ). A duke of Edom ( 1 Chronicles 1:53).

Micha 1. Son of Mephibosheth ( 2 Samuel 9:12). 2. A Levite who Signed the covenant ( Nehemiah 10:11). 3. Father of Mattaniah ( Nehemiah 11:17,22). — Father of Ozias, governor of Bethulia ( Judges 6:15). , in .

Michael (“like God” ) 1. Father of Sethur ( Numbers 13:13). 2. Son of Abihail ( 1 Chronicles 5:13). 3. A Gadite ancestor of Abihail ( 1 Chronicles 5:14). 4. Ancestor of Asaph ( 1 Chronicles 6:40). 5. One of the chief men of Issachar ( 1 Chronicles 7:3). 6. Of the sons of Beriah ( 1 Chronicles 8:16). 7. A captain who joined David ( 1 Chronicles 12:20). 8. Ancestor of Omri ( 1 Chronicles 17:18). 9. Son of Jehoshapthat ( 2 Chronicles 21:2,4). 10. Ancestor of Zebadiah ( Ezra 8:8).

Michah Oldest son of Uzziel ( 1 Chronicles 24:24).

Michaiah (like Jah ). 1. Father of Achbor, of high rank in the time of Josiah ( 2 Kings 22:12). 2. Son of Zaccur ( Nehemiah 12:35). 3. A priest at the dedication of the wall of Jerusalem ( Nehemiah 12:41). 4. Daughter of Uriel ( 2 Chronicles 13:2). 5. A prince sent to teach in Judah ( 2 Chronicles 17:7). 6. Son of Gemariah ( Jeremiah 36:11-14).

Michal (who like El? ). The youngest daughter of Saul, espoused to David. Saul had intended to make her a party to his designs, but was foiled by her devotion to David. This was especially illustrated in the incident in 1 Samuel 19:11-17, by which she assisted the escape of David. Saul afterward canceled the marriage, but a reunion followed through the mission of Abner ( Samuel 3:12-21). Through her conduct on meeting David, after his return from celebrating the entry of the ark into Jerusalem, she was punished with the curse of barrenness ( 2 Samuel 6:16-23). Thus it was that the races of Saul and David were not united.

Micheas The prophet Micah (7) (2 Esdras 1:39).

Michmas ( Ezra 2:27 ). .

Michmash (something hidden ). In Benjamin. A pass celebrated by the exploit of Jonathan, Saul’s son (1 Samuel 13; 14:4,16). Jonathan Maccabaeus also resided there (1 Macc. 9:73), on account of the military strength of the pass (Antiquities xiii. 1,6).

Mukhmas, in the Wady Esther Suweinit, has ruins of many foundations of hewn stones, columns, cisterns, etc., indicating a once strong place, perhaps a city devoted to the heathen deity Chemosh (the two names being similar). The two rocks ( and ), may still be seen; one on each side of the narrow and precipitous valley (Rob.). Isaiah, in speaking of the invasion of Judah by Sennacherib, says he laid up his carriages at Michmash ( Isaiah 10:28, which agrees with the character of the place, it being too steep for wheels.

Michmethah (hiding-place ). 1. Boundary of Ephraim and Manasseh, west of Jordan, facing Shechem ( Joshua 17:7). 2. Between Ephraim and Benjamin ( Joshua 16:6), toward the Great Sea.

Michri (price of Jah ). Ancestor of Elah, a chief after the Captivity ( 1 Chronicles 9:8).

Michtam A musical term applied to three Psalms (Psalm 16; Psalm 56; Psalm 60).

Middin (measures ). Judah, in the wilderness. Um el Bedun, southwest of the Dead Sea? (Yelde).

Midian (strife ). Fourth son of Abraham by Keturah, and founder of a nation ( Genesis 25:2; Numbers 22), the rulers of Northern Arabia for a long time; inhabiting the peninsula of Sinai, where Moses fled after killing the Egyptian ( Exodus 2:15), and the country east of Edom and Palestine ( Exodus 37:28). They were a snare to the Israelites, and Moses denounced their mischief-making ( Numbers 25:15,17). Gideon’s nightattack with trumpets, and lamps in pitchers, was on a host of Midianites in the valley of Jezreel (Judges 6—8). They were nomadic, pastoral, wealthy, and delighted in plunder, exactly as their descendants the Bedouins do now. There is no mention of this great nation, which has had an existence for 30 centuries, in any other book but the Bible, unless the accounts of the Arabs of the city of Medyen (the ruins of which are shown on the Akabah Gulf) refer to a city of this people. There is a tradition (in the Marasid, and a history, of the people in (El Makhreezee), that this is the city visited by Moses, and they point out a well at which he watered his flocks. They are also mentioned in the Koran (vii., xi.). It is conjectured that Jethro, who is called a priest of Midian, was of the Kenites, who were a branch of this people, and who remained friendly to the Israelites when the main body of the Midianites made war, and incurred the divine vengeance.

Midianite One from ( Genesis 37:28,36).

Midianitish Belonging to ( Numbers 25:6ff).

Midriff ( Exodus 29:13).

Midwife Childbirth in the East, on account of open-air living, is usually easy. The office of midwife, when necessary, is performed by relatives, and sometimes by a professional. Two or three days before the time of delivery, the midwife carried to the house a chair, of peculiar form, upon which the patient is seated during birth ( Exodus 1:16). . The modern Egyptian practice explains that alluded to in Exodus. .

Migdal Edar Translated “O tower of the flock,” in Micah 4:8. A poetic name of Zion, because of its strength and watchfulness over Israel ( Jeremiah 13:17).

Migdal El (tower of God ). A fenced city in Naphtali ( Joshua 19:38). A place is mentioned in the Wady Kerkerah, eight miles east of Nakura, called Mujeidel. But it is supposed Magdala is referred to in the text.

Migdal Gad (tower of Gad ). Judah, in the Shefelah ( Joshua 15:37), near Lachish and Eglon. El Mejdel, two miles east of Askulan, is a large and fine village, in the midst of groves, orchards, and cultivated fields. Large hewn stones, columns, etc., indicate an antiquity of importance; probably of a city devoted to the worship of the heathen deity Gad, as Baal Gad was, under Mount Hermon.

Migdol (tower ). 1. A place between which and the Red Sea the Israelites were directed to camp on leaving Egypt ( Exodus 14:2). 2. A boundary town mentioned by Jeremiah and Ezekiel, on the north as Syene was on the south of Egypt. Hecataeus of Miletus places Magdolo twelve miles south of Pelusium.

Migron (precipice ). Near Saul’s city ( 1 Samuel 14:2), where there was a pomegranate tree, under which Saul and the remnant of his host “tarried” while Jonathan went on his famous exploit against the Philistines. Isaiah ( Isaiah 10:28) names it in the list of places passed by Sennacherib, on the south side of the Wady Suweinit. Whether it was a rock or a town is not known.

Mijamin 1. Chief of the sixth course of priests ( 1 Chronicles 24:9). 2. A priest who signed the covenant with Nehemiah ( Nehemiah 10:7).

Mikloth (staves ). 1. Son of Jehiel ( 1 Chronicles 8:32). 2. A leader of the second division of David’s army ( 1 Chronicles 27:4).

Mikneiah (possession of Jah ). One of the gatekeepers of the Ark ( 1 Chronicles 15:18,21).

Milalai (eloquent ). A priest who assisted at the wall of Jerusalem ( Nehemiah 12:36).

Milcah (queen ). 1. Daughter of Haran ( Genesis 11:29). 2. Fourth daughter of Zelophehad ( Numbers 26:33).

Milcom (little Molech ). The abomination of the children of Ammon ( 1 Kings 11:7).

Mildew (pale ). Blasting and turning yellow from disease ( Deuteronomy 28:22). Mile The Roman measure of a mile was equal to 1,618 English yards. (The English is 1,760 yards). “To go a mile” ( Matthew 5:41). The Jewish mile was of two kinds, long or short, according to the length of pace. The Roman measurement was ultimately introduced into Palestine.

Miletus Seaport and the ancient capital of Ionia, Asia Minor, 36 miles south of Ephesus. The presbyters of the Church of Ephesus met Paul at this place on his return from his third missionary journey ( Acts 20:6), Several men of renown were born here — Democritus (460 B.C.), Anaximenes (504 B.C.), Hecataeus, Anaximander (611 B.C.), Thales (639 B.C.), and Timotheus. There were four harbors, one of which would hold a fleet. The oracle of its famous temple of Apollo was consulted as late as the 4th century. Christian bishops of Miletus were present at several councils from the 5th to the 8th centuries. It is now a ruin called Melas, near the mouth of the river Meander. The sea has receded from the site several miles. Milk There are two Hebrew terms for milk one (CHELEB ), meaning fresh milk, the other (CHEMAH ) curdled. Both are frequently used in Scripture; fresh milk is figuratively used to mean abundance ( Genesis 49:12; Ezekiel 25:4; Joel 3:18, etc.). It is often mentioned with honey, as a “land flowing with milk and honey,” applied to describe Egypt as well as Palestine ( Numbers 16:13). As a term of simplicity it occurs in Corinthians 3:2; Hebrews 5:12,13; 1 Peter 2:3; Isaiah 4:1). The milk was from goats, cows, sheep and camels ( Proverbs 27:27; Deuteronomy 32:14). “Thirty milch camels” were given by Jacob to Esau ( Genesis 32:15). The word butter used in the A.V. generally means curdled milk ( Genesis 18:8; Judges 5:25). The meaning in Deuteronomy 32:14 and Proverbs 30:33 is butter. The plan of preparation of butter by. the Hebrews was probably the same as that now in use in the East. The milk, mixed with a little sour milk, is heated over a slow fire, in a copper pan. The separated milk is put into a goatskin, which is tied to a stake or tent pole, and shaken until the butter comes. he water is pressed front this butter and it is put into another skin. After two days the butter is returned to the fire, wheat, boiled with leaven, being added — the whole is boiled and then skimmed, the butter remaining on the top, foreign matter being precipitated, burgoul or wheat and leaven. .

Mill (RECHAIM, the two milkstones, Exodus 11:5 ); also in the preparation of manna for food in Numbers 11:8. The ordinary mill was a household machine of two stones two feet in diameter and six inches thick, the lower one hollowed out a little, and the upper fitted to it, and turned from right to left around by a wooden handle. This is the work of women or slaves. Captives (as Samson) were; often forced to grind ( Judges 16:21); but more generally women were thus employed, as in Exodus 11:5 and Matthew 24:41. The use of the mill in each household was incessant, so that when the mill was not working it was a sign of desolation ( Jeremiah 25:10; Revelation 18:22; Ecclesiastes 12:3,4). So necessary to the daily subsistence was the use of the mill that there was a law against pledging either of the stones ( Deuteronomy 24:6). In the East, to this day, these hand-mills are seen worked by two women. There are mills on nearly every running stream, with the most primitive machinery, where the wheels are fitted with wooden pins for cogs. Other mills are turned by animals. Millstone is used figuratively, as in Matthew 18:6; Job 41:24; Mark 9:24; Luke 17:2. .

Millet (DOCHAN ).

Mentioned only in Ezekiel 4:9. There was the “common millet” (Panicum Mitiacum), and the “Turkish millet.” It was probably the latter.

Millet produced a bread of inferior quality.

Millo (fullness ). An ancient Jebusite name of a part of the citadel of Jerusalem ( 2 Samuel 5:9). Solomon raised a levy to build or enlarge this work (and others, Kings 9:15). Hezekiah repaired Millo, the City of David ( 2 Chronicles 32:5). The House of was a chief clan of Shethem ( Judges 9:6,20). King Joash was murdered by his slaves at “the house of Millo that goeth down to Silla” ( 2 Kings 12:20), which is supposed to have been the place mentioned first.

Mina ( Luke 19:13 ).

Mincing (Hebrew: TAFOF). Short, quick step; refers to an affectation of gait ( Isaiah 3:16).

Mines ( ). ( ). The ancients were skillful miners, and their operations are alluded to by Job ( Job 28:1-11). Evidences remain of Egyptian copper mining in the Sinai desert. Palestine produced iron and copper. The Phoenicians brought tin from Spain, and possibly Cornwall, in England. There were lead mines bordering the coast of the Red Sea. Iron mining is referred to in Deuteronomy 4:20. See the picture on page 122 in the book. Mingled People (Hebrew: HAEREB ).

Mixed population ( Jeremiah 25:20; Ezekiel 30:5). Rulers over mingled tribes ( 1 Kings 10:15) and mercenaries.

Miniamin 1. A Levite ( 2 Chronicles 31:15). 2. A priest ( Nehemiah 12:17). 3. A priest at the dedication of the wall ( Nehemiah 12:41).

Minni (division ). Armenia ( Jeremiah 51:27 ). The Minnai of the Assyrian inscriptions were located near lake Urumieh. ( ). Minister (Hebrew: MESHARETH ). One who serves another; the term to distinguish from master; Solomon’s servants and ministers ( 1 Kings 10:5). “Moses rose up and his minister Joshua” ( Exodus 24:13). He who administers an office. “God’s ministers” ( Romans 13:4,6). “Ministers of Christ” ( 1 Corinthians 4:1). “Christ came not to be ministered unto, but to minister.” Minister “of the circumcision” ( Romans 15:8).

Minnith (given ). A town east of Jordan ( Judges 11:33), celebrated for its wheat ( Ezekiel 27:17), which was exported at Tyre. Menjab, a ruin, four miles northeast of Heshbon (Velde). Minstrel In the A.V. the word minstrel only occurs twice in 2 Kings 3:15. “But now bring me a minstrel;” and in Matthew 19:23, “When Jesus saw the minstrel.” The Hebrew in the first text means a player upon a stringed instrument, as David was ( 1 Samuel 16:23; also 1 Samuel 10:5). In Matthew minstrel means pipe-player. Pipe-playing was used by professional mourners. and . Mint (Greek: heduosmon ). One of those herbs, the tithe of which the Jews were most exact in paying. Mint was used by the Greeks and Romans in medicine and cookery. The horse-mint (Mentha sylvestris) is common in Syria. Mint is only mentioned in Matthew 23:23, and Luke 11:42, as a tithe. Probably the horsemint (Mentha sylvestris).

Miphkad, the Gate (number ). A gate of Jerusalem in the time of Nehemiah ( Nehemiah 3:31); perhaps in the City of David. Miracles Two Hebrew words, OTH , “sign”, and MOFETH “wonder”, (plural NIFLAOTH , “wonders”), and three Greek words, terata , wonders; semeia , signs; dunameis , powers, mighty works, are translated miracles. None of these words imply supernatural power, or religious purpose, because those points are always left to be inferred from the simple narrative of the event, for many wonderful events are recorded which were not supernatural, as in the case of Isaiah who walked naked and barefoot for three years, for a sign ( Isaiah 20:3). Natural and common events may be used for signs, and do indicate the miracle if they were predicted. The meaning of miracle in our day is a work or sign that is above and beyond nature. A miracle may be defined as a violation of a law of nature by a particular volition of the Deity, or by the interposition of some visible agent. This is not quite correct, for the miracle is the result of a new power, or new law, which produces effects not included in our ordinary experience. It is simply one law operating on another so far as to neutralize it, and produce unexpected results. In the case of healing sickness, the word, or touch, or gesture, is the prediction of the cure, and the supernatural is seen in the prediction, or seeing before time what will come to pass. The prediction and the fulfillment may occur near together, or at a great length of time apart, and two sets of independent witnesses depose to the prediction and the fulfillment, leaving no room for doubt or fraud. Viewed as mere wonderful events for man’s astonishment miracles are highly improbable occurrences, hut considered as signs of a moral and religious revelation, and witnesses or evidences of the commission of the teachers of religion to instruct and inform mankind, they are no longer improbable, but are signs of the presence of God in action. The prediction of an eclipse appears supernatural to the ignorant savage who is not aware that the laws of the motions of the heavenly bodies are known and can be calculated precisely; to the scholar it is no wonder, for he can either compute the exact time for himself, or can understand by what means another can do it. The means are natural, the foreknowledge is also within the province of nature. If we could be elevated to a spiritual plane where we should be able to see the powers which move and control the human frame, we should be able to see how Peter cured the lame man, or Jesus healed the blind, and should no longer wonder, for we should recognize the source of the power as God himself manifested in Jesus. We should only recognize the source, not see the means, except that we should see the result, and the agent, for God cannot be seen and followed by us. The miracles of Jesus were a necessary part of his mission, and formed an integral part of his teaching, and were therefore more than mere signs or specimens of the presence of God, and more than mere proofs of a divine commission. The life and teaching of Jesus form one column or set of columns, and his miracles another, on which rest the roof and dome of the church. The mission of the Christ was to teach and redeem mankind; to tell them what to believe, and how to be saved, and to be himself the author of their salvation, the worker of a new creation. The Christ was God in the flesh, and Christianity is God in action, made known, or communicated to man, so that we are partakers of the divine nature, through faith in Christ. The miracles of the Old Testament are nearly all found in two groups, being almost wholly absent from other periods in the track of the Jewish history; and Moses and Elijah are the two central figures, who are the impersonations of the law and the prophets. One of the evidences of the truth of the Bible history is that there are no miracles ascribed to many of the prominent characters, not even such as David, Solomon, or Abraham. The period of over 400 years from Malachi to Christ are without any authentic record of a miracle. The Old Testament miracles are nearly all of power, and were wrought for the destruction of the enemies of the Hebrew Church or the preservation of its members. A few were works of mercy also, as of Elijah’s restoration of the widow’s son. The miracles of Christ were both of power and love. ( .) The miracle attested by eye witnesses and the teaching of Christ were the foundation of the Christian religion, which still remains the belief of a large part of the enlightened sections of the world. Miracles ceased when the Christian Church was established. The ecclesiastical miracles of the ages since the Apostles are totally different in purpose and kind from those recorded in the Scriptures, and very closely resemble the legendary inventions with which Pagans in all ages have amused or astonished and imposed on mankind. The accounts of the miracles are always simple and direct, without attempt to explain, or even a notice of the wonderful character of the event. The reports of modern “miracles” are so minute as to suggest the novel or fable.

Miriam (bitter ) Sister of Moses, who it is supposed watched her infant brother when he was exposed in the Nile ( Exodus 2:4). Upon the flight of the Israelites from Egypt, Miriam is called prophetess ( Exodus 15:20), where she celebrates the passage of the Red Sea with music. The arrival of Zipporah, Moses’ Ethiopian wife, excited the enmity of Miriam, who incited Aaron to sedition (Numbers 12); for this conduct Miriam was stricken with leprosy, and was recovered by the intercession of Moses. She died in the first month of the fortieth year after the Exodus, at Kadesh-Barnea ( Numbers 20:1). , .

Mirma (deceit ). Son of Shaharaim ( 1 Chronicles 8:10 ).

Mirror (Hebrew: MARAH, REI ).

Mirrors were of polished metal. The Israelite women probably brought Egyptian-made mirrors out of Egypt. These were given to make the “laver of brass and the foot of it” for the Temple ( Exodus 38:8). Figuratively mentioned in Job 37:18. (1 ). (2 ) (1 Esdras 9:44 ). 2. ( ) Misgab (lofty fort ). City of Moab ( Jeremiah 48:1). Mizpeh ( 1 Samuel 23:3).

Mishael (who is what God is ). 1. Son of Uzziel ( Exodus 6:22). He assisted in removing, he bodies of Nadab and Abihu from the sanctuary ( Leviticus 10:4,5). 2. One who stood with Ezra ( Nehemiah 8:4). 3. Companion of Daniel ( Daniel 1:6,7,11,19).

Mishal ( Joshua 21:30 ).

Misham (swift-going ). Son of Elpaal ( 1 Chronicles 8:12).

Misheal (entreaty ). A city of Asher ( Joshua 19:26).

Mishma (hearing ). 1. Son of Ishmael ( Genesis 25:14). 2. Son of Simeon ( 1 Chronicles 4:25).

Mishmannah (fatness ). A Gadite, who joined David at Ziklag ( 1 Chronicles 12:10).

Mishraites (slippery place ). People from Mishra ( 1 Chronicles 2:53).

Mispereth (number ). One who returned from captivity ( Nehemiah 7:7).

Misrephothmaim (burnings of waters ). Near Sidon ( Joshua 11:8); not conquered at Joshua’s death ( Joshua 13:6). Zarephath. Sarepta. Mist (Hebrew: ED ). Vapor rising from the earth, and forming clouds ( Genesis 2:6). Mite (Greek: lepton ). . Mithcah (sweetness ). Desert station. Lost. ( Numbers 33:28).

Mithnite, the (extension ). The native place of ( 1 Chronicles 11:43 ).

Mithredath (given by Mithra ). 1. Treasurer of Cyrus ( Ezekiel 1:8). 2. An officer at Samaria ( Ezra 4:7).

Mithridates 1. (1 Esdras 2:11). 2. (1 Esdras 2:16).

Mitylene Chief town in Lesbos ( Acts 20:14,15). The Romans called it “the beautiful,” from its fine buildings. It was a free city in Paul’s time. It is a city now, and gives its name to the whole island.

Mixed Multitude (“a medley of people” ) Mentioned as among the Israelites in their journey from Rameses to Succoth ( Exodus 12:38). See Numbers 11:4. In the return from the Babylonian Captivity, mixed multitude refers to Arabians ( Nehemiah 12:4), which is probably the meaning in the other references. Mizar, the Hill (“little” ) From which the Psalmist, uttered the pathetic appeal recorded in Psalm east of Jordan. Lost. (Not Little Hermon). Mizpah, Mizpeh (watch-tower, or look-out ). Six places of this name: 1. Mispah (also Galeed), where Jacob and Laban set up a memorial stoneheap ( Genesis 31:45), saying, The Lord watch between us. Mizpah was the Hebrew form of the ancient name of the place. north of Mahanaim, on some hilltop. Jebel Osha, near Esther Salt? The top is broad and flat — a fine place for an assembly — and on the north slope is a ruin, called Jilad (Gilead). (Grove, in Smith’s Dictionary). 2. . The Hivites of this land helped Jabin against the Israelites ( Joshua 11:3). 3. . Where Joshua chased Jabin and his multitude ( Joshua 11:8). Coele-Syria, or Bukaa? Perhaps the reference is to the Hauran, “eastward” from the waters of Merom. 4. ( Joshua 15:38). In the Shefelah. Tell es Safieh (Velde). 5. A city of Benjamin ( Joshua 18:26), on Neby Samwil, 4 miles northwest of Jerusalem. Here the whole nation assembled to avenge the Levite (Judges 20); and to sacrifice before attacking the Philistines by order of Samuel (1 Samuel 7); and again to elect Saul king (1 Samuel 10): the city of Gibeon was about one mile north of the hill; and perhaps on this very height Solomon offered sacrifice, and was endowed with wisdom ( 1 Kings 3:4). It was fortified by Asa, who took the materials from Ramah, three miles northeast Gedaliah, Nebuchadnezzar’s governor, lived here when he was killed by the fanatic Ishmael ( Jeremiah 40:7,8). After the destruction of the Temple it was held as a holy place, where sacrifice was made ( Jeremiah 41:5) in a house of the Lord. This character continued as late as the time of the Maccabees (1 Macc. 3:46). There is a village and a mosque (formerly a church) of the summit of Neby Sarawil. The hill rises steeply 600 feet above the plain, and commands a very extensive view, especially east, as far as Kerak, in Moab, and west to the Mediterranean. 6. ( 1 Samuel 22:3). Where David sought an asylum for his father and mother, with the king of Moab (among the relatives of Ruth?). Mizraim (the two Egypts ). ( Genesis 10:6). This name (not of a man but of a country) represents a center from which colonies went out from the remotest antiquity. Egypt is now called Misr in Arabic. . Mizzah (fear ). Son of Reuel ( Genesis 36:13, Mnason (remembering ). An old disciple, a resident of Jerusalem, and a native of Cyprus ( Acts 4:36; 21:16). Moab (from father ). Son of Lot, and founder of a tribe, located east of the Dead Sea ( Genesis 19:37), in the district once occupied by the Emims ( Genesis 14:5; Deuteronomy 2:11). Zoar, the city of this tribe, was most probably northeast of the Dead Sea, from which the Amorites drove them, and which was given to Reuben. The whole region is undulating, without any high ridges or sudden hills, except near the Dead Sea and Jordan, is covered with sites of ruined towns, on every hill or other convenient place, and its soil is rich. The country must, when prosperous, have presented a scene of plenty and happiness scarcely equaled. The Roman roads have not entirely disappeared, on which there are still milestones of the time of Trajan, Marcus Aurelius, and Severus, with the numbers yet readable. The argument in favor of the truth of prophesy receives great strength from the consideration of the past and present condition of Moab, especially when it is known that the prophets spoke at the time of its greatest prosperity (Isaiah 15; Isaiah 16; Isaiah 25, B.C. 720; Jeremiah 48., B.C. 600), 12 years before the invasion of Nebuchadnezzar (Jeremiah 27:); and the country was promised to the Arabs of the east (Bedouins), who now occupy it ( Ezekiel 25:8-11). Sanballat, the Moabite (Horonite), was a chief among those who laughed the Jews to scorn, after their return from captivity, and when they attempted to rebuild the walls of Jerusalem ( Nehemiah 2:19). Manasseh, a son of Joiada, the high priest, married his daughter ( Nehemiah 13:28), and became high priest of the Samaritans in the temple built by his father-in-law on Mount Gerizim (Josephus). The Moabites probably had a national record of events, from which the account of Balak and Balaam (Numbers 22—24) was borrowed. Of Mesha, a king of Moab, an interesting relic has this (1870) year been found by the Palestine Exploration (see KIR HARESH).

Moabite Descendant of ( Deuteronomy 2:9).

Moabitess A female of ( Ruth 1:22).

Moadiah (festival of Jah ). One who returned from captivity ( Nehemiah 12:17).

Mochmur (foaming ) Probably the Wady Ahmur.

Modin The native city of the Maccabees, who were of the race of the priests (1 Macc. 2:1, 13:25), where their ancestral sepulchre was located (Josephus, Antiquities xiii. 6,6; 1 Macc. 13:27-30, 2:70; 9:19). Here the resistance to Antioch was begun by Mattathias; and here the Jewish armies encamped, on the eve of two of their most noted victories, that of Simon over Cendebaeus (1 Macc. 16:4), and that of Judas over Eupator (2 Macc. 13:14). The site of Modin is located at Latrun, on the road from Jerusalem to Ramleh, twelve miles from the former, where there are ancient remains of importance (Rob.).

Moeth Son of Sabban ( Ezra 8:33).

Moladah South, in Judah ( Joshua 15:26); given to Simeon. Re-occupied after the Captivity ( Nehemiah 11:26). Herod retired to a tower in Malatha of Idumaea (Josephus). El Milh is a ruin of great extent, with two large wells, and is on the regular road from Petra to Hebron.

Mole (TIMSHEMETH ).

Mentioned in Leviticus 11:18, as the name of a bird (swan) or in Leviticus 11:30, as male — among “creeping things” that are unclean. Probably a chameleon on a general allusion. In Isaiah 2:20 it is more likely to mean a mole (CHEFOR PEROTH ). Molech (MELEK, king ). The chief god of the Phoenicians — mentioned as the god of the Ammonites. Probably known to the Israelites before the time of Solomon. Human sacrifices (infants) were offered up to this idol, the victims being slowly burned to death in the arms of the idol, which were of metal, hollow, and could be heated on the inside. Manasseh sacrificed his son to Molech. Solomon erected an altar to this god on one of the summits of Mount Olivet ( ), described in 1 Kings 11:7. This idol worship being continued, both there and in Tophet, until Josiah abolished it and defiled the altars ( 2 Kings 23:10,13). His son Jehoahaz revived this worship ( 2 Kings 23:32). Molech was worshiped by the Phoenician colonies, as at Carthage, where there were at one time sacrificed 200 boys, believing this would relieve the city from a siege. .

Moli Son of Merari (1 Esdras 8:47).

Molid (begetter ). Son of Abishur ( 1 Chronicles 2:29).

Moloch ( Amos 5:26; Acts 7:43 ). .

Momdis Son of Bani (1 Esdras 9:34). Money The most ancient notices of money refer to certain weights of precious metals, but not to coins. The first mention of wealth in the Bible is of the wealth of Abraham when he left Egypt to return to Canaan; and of the 1,000 pieces of silver that the Abimelech gave Abraham for Sarah’s use ( Genesis 13:2; 20:16), unless Job lived before his time, when the “kestitah and ring of gold,” which each of his friends gave him after his recovery, would belong to an earlier age. Abraham bought the cave of Machpelah and weighed to Ephron shekels of silver, current with the merchant ( Genesis 23:6). Jacob paid 100 kesitahs for a field at Shalom; Achan stole 200 shekels of silver, and a tongue of gold weighing 50 shekels (Joshua 7). Jewels in the East have in all ages been a convenient and recognized means of keeping property, the precious metals being always weighed, as in the case of the presents to Rebekah ( Genesis 24:22). Egyptian (and perhaps also other) money was made into rings, for convenience, as when the sons of Jacob carried bundles of money of certain weight to Egypt to buy grain ( Genesis 42:35; 43:21). The Midianites were “spoiled” of jewels of gold, chains and bracelets, rings, ear-rings, and tablets, of 16,750 shekels’ weight. Jehoiada “took a chest, and bored a hole in the lid of it, and set it beside the altar, on the right side, and the priests put therein all the money” ( Kings 12:9.) This is the first mention of a contribution box, 850 B.C. These small pieces may have been coins. Saul’s servants said that they had only the fourth part of a shekel to give the prophet, and it seems to have been customary to give more ( Samuel 9:8). A half-shekel was the yearly temple dues ( Exodus 30:13,15). The credit for making the first coins, is given to the Lydians, Asia Minor, by Herodotus (i. 94), which were of gold; and to Phidra of Argos, in the island of Aegina, 860 B.C., of silver, by the Parian chronicle (a series of inscriptions, or records, on marble, dated 200 B.C.). The earliest coins used in Palestine were Persian, and called Daric (king’s money, from Darius), 450 B.C. ( Ezra 2:69; Nehemiah 7:70; Chronicles 29:7). (See the picture on page 70). The stater (standard) was another Persian coin, of silver add of gold, and also the siglos (Greek for shekel?). There are still to be found in the museums of Paris, Gotha, London, and in some private collections, coins of Sardis (see the picture on page 125), Seythopolls (Bethshan), Joppa, Tarsus, Sycamina, Ascalon, Ephesus, Philadelphia, and several other cities of Palestine, of the date of Alexander, 350 B.C. Antiochus VII, 139 B.C. granted the privilege of coining money among the Jews to Simon Maccabaeus, and the various pieces are dated “In the first, or second, year of Simon (see the picture on page 121), benefactor of the Jews, High priest” (1 Macc. 13:34,42; Antiquities xiii. 6). The date was always given in letters. ( ). Some coins have “ethnarch.” There are some shekels with the inscription , shekel of the Sanctuary, that is the Temple. Eleazar, son of Simon, struck coins both of silver and bronze (see the picture on page 77). Jehonathan, high priest, struck coins, B.C. 105-78, of which some are still extant. The money of Herod is less interesting, because of its Greek character, and being of bronze only. The farthing of the New Testament was the smallest of Herod’s coins, unless the mite was smaller. The text in Mark 12:42, is explained, “she threw in two lepta, (mites) which is a quadrans” (farthing), (see page 103), as though we should say two mills, which are a quarter of a cent (nearly). Such very small coins are often found buried, with others, among the ancient ruins of Palestine. The modern Arabs also use small pieces which look very much like fish scales, in size and thickness. The coin which Peter found in the mouth of the fish, was probably the stater, or tetradrachm, the only Greek silver coin in use at that time, equal in value to the shekel, which was not then coined, or in use, unless for Temple dues (see pages 13 and 18 for pictures of tetradrachm). The tribute money ( Matthew 22:15-21) bore the head of a Caesar, Tiberius or some earlier one, and was a day’s wages of a soldier, and such as was paid the laborers in the vineyard ( Matthew 18:28, 20:2,9,13; 22:19; Mark 6:37; 12:15; 14:5; Luke 7:41; 10:35; 20:24; John 6:7; 12:15; Revelation 6:6). The piece of money paid Judas is represented by the tetradrachm of Antiochus III (see the picture on page 168), which was equal to the shekel. As there were money-changers in the Temple, who changed Gentile coins for the Temple money (shekel of the sanctuary), the thirty pieces may have been Jewish shekels of Simon or Eleazar (pages 77, 121). The last coins struck by the Jews are those of Barkokab, A.D. 130. (This is doubted by some numismatists). The Romans struck several coins and medals in memory of the fall of Jerusalem, one of which is given on page 77. Herod Agrippa also gives a head of Titus, when Emperor, on one of his coins. The Aretas who ruled Damascus when Paul was there struck coins, one of which is now well known. The coin of Ephesus bears a model of the temple of Diana, and a head of Nero. There is a curious medal with a head of Christ on a cross, which was found at Urfa, Syria (by G. B. Nutting, missionary, who loaned it to me), and is engraved on page 40. It is very ancient, but cannot be dated, except that it is probably later than the time of Constantine. A coin if genuine is often the very best evidence concerning ancient persons and places, which cannot be denied or explained away. Even if they were forged, in some age near the true date, they have still a value according to their antiquity. It is often found that ancient records are confirmed by coins, as for instance in the case of the port of Cenchraea, where the coin of Corinth explains the text. See page 143. The frequent allusions to burying money and treasure was confirmed as true records a few years ago by the discovery of some earthen jars in a garden at Sidon, containing nearly 8,000 pieces of gold, the coinage of Philip of Macedon, and Alexander, his son. There were no banks or places of secure deposit, and the only safety was in burying money or treasure in some secret place, as alluded to in Proverbs 2:4; and also in Jeremiah 41:8, where the treasures hid were produced.

Month (HODESH or CHODESH, YERAH or YERACH ). The Hebrew months were divided into twenty-nine and thirty days alternately. The period of New Moon marked the first day called New Moon day or New Month. ( ). The months were numbered, as first, second; and also named in the calendar ( Genesis 7:11; 2 Kings 25:3; Esth. 8:9). The Hebrew month does not run even with ours, being regulated by the moon, and having about 29 days, while ours has an arbitrary number given it, varying from 28 to 31 days.

Monument ( Isaiah 65:4 ). Various terms used, as preserved in Isaiah 49:6; hidden ( Isaiah 48:6); besieged ( Isaiah 1:8, and Ezekiel 6:12). It is a general reference to retired places. Moon Three names of the moon were used by the Hebrews: YAREAH , “paleness”; LEBONAH , “white”; and HODESH (renewing) “new moon”. The hodesh moon was the means of reckoning the months and fixing the feasts, etc. In the account of the festivals it appears that the authorities set a watch on the hills about Jerusalem, who looked for the new moon, and when it was seen they were to report to the Sanhedrin. ( ). The new moon regulated the month, and if any cloud or other cause prevented the discovery, the month would vary by a day. The names of the moon in the account of the creation were framed on its light-giving property and color. It is (and was anciently) a common superstition in Palestine that the moon has a powerful effect on both animal and vegetable life. That sleeping in the open air, exposed to the light of the moon, produces serious ills, blindness ( <19C106> Psalm 121:6), etc. That as dew fell most abundantly on clear cool nights, the moon was the cause of its falling; and also the cause of all fertility. The moon was worshiped (as also the sun) as a power, and was personified, several moon-goddesses being recorded. Some nations directly addressed the moon itself in their ceremonies, as the Pelasgians, Carthaginians, Teutons, Celts and others made images of women in certain drapery and attitude, called by the Armenians, Anaitis; by the Phoenicians, Astarte ( Job 31:26; 2 Kings 23:13; Jeremiah 7:18; 8:2; 19:13; 44:17-19). Queen of heaven; Syrians, Ashtoreth; Babylonians, Sin; Egyptians, Isis or Neith; Greeks, Artemis; Romans, Diana. The Chaldaeans called the moon (and the woman-image) Queen of Heaven. See the picture on page 127. The worship was very widely known and practiced, and was specially denounced by Moses ( Deuteronomy 4:19; 17:3), but in spite of his laws it was introduced with other idolatries by Manasseh, B.C. 698. Josiah reformed the Church in his day, but not permanently ( 2 Kings 23:5). The moon was worshiped as the power to which women were peculiarly subject; and women offered incense, drink-offerings and cakes, and by the kissing of the hand toward the bright orb. Mordecai (“little man” ), (Esth. 2—5 ). He was the guardian of Esther, who was selected to succeed Vashti as queen of Ahasuerus, king of Persia, her Jewish descent remaining unknown to the king. Mordecai, who was an officer at the court, became informed of a plot against the king’s life; this he communicated to Esther, who warned the king; this service, however, was, at the time, unrewarded. Haman at this time rose into favor and the highest office in court; he was an Agagite, and to him Mordecai showed no reverence. The anger of Haman was excited, and he obtained the king’s order for the immediate massacre of all Jews throughout the kingdom. Esther becoming informed, through Mordecai, of this decree, hastened, uncalled for, to the king’s presence, and with boldness pleaded the cause of the Jews. This, together with the memory of Mordecai’s previous service, recalled by the reading of the records, determined the king to counteract the effect of the order (which by the Persian law could not be recalled), and by giving the Jews facilities for defense. Mordecai was promoted to the highest position, and Haman was ordered to be executed upon the gibbet he had prepared for Mordecai. Mordecai used his influence to the service of the Jews with wisdom and goodness. in .

Moreh (a teacher ). (not plain ), was the first halting-place of Abram in Canaan ( Genesis 12:6), and was near Shechem. (Land of Moriah?) The field which Jacob bought probably included this sacred grove. The name Morthia is found on some ancient coins as a title of Neopolis — Shechem. Josephus has a Mamortha, or Mabortha, which he says was a local name (B. J. v. 8, 1). . At the base of this hill the Midianites encamped on the night when Gideon attacked them with his 300 ( Judges 7:1). Now called Little Hermon or Jabel ed Duhy.

Moresheth Gath (possession of the wine-press ), ( Micah 1:14). In the Shefelah, near Lachish. The prophet Micah was a native of a Moresheth, but whether this is the one is not certain. Moriah Found only in two passages — Genesis 22:2, and 2 Chronicles 3:1. 1. ( Genesis 22:2) was more than two days’ journey from Gerar, where Abram then lived (Beersheba being mentioned just before and just after the event of the journey), and probably in the same region with the oak of Moreh, Shechem. 2. would in that case be Mount Gerizim, according to the tradition of the Samaritans; but it is said, in <140301> Chronicles 3:1, that Solomon began to build the house of the Lord at Jerusalem, in Mount Moriah. There must have been two mountains of that name, or the one at Jerusalem is the only one. This mount, then, has witnessed the offered sacrifice of Isaac, the vision of God’s judgment and mercy, the presence of His Temple and worship, and the crucifixion.

Mortar (MEDOKAH ).

Mill or mortar, in which grain was pounded for domestic use ( Numbers 11:8). The Arabs use the same simple machine now. They were made of stone or hard wood. ( ). The mortar for olives (KUTTASH ) was made expressly for that use, of a heavy stone roller or wheel, which rolled around in a circular trough or tub, of stone also, moved by a long handle of wood. This squeezed or bruised the pulp, but did not crush the pits.

Moserah (bond ). Station in the Arabah, near Mount Hor ( Deuteronomy 10:6). Moseroth (bonds), in Numbers 33:30. Wady Mousa is supposed to be a remnant of the name Moserah. Aaron died while the people were encamped here. Moses (MOSHEH drawn out of the water ). The son of Amram and Jochebed, of the tribe of Levi. Aaron was his brother, and Miriam his sister. He was saved from the Pharaoh’s decree, of death to all male infants born to the Hebrews, by being laid in an ark (boat) of papyrus (A.V. bulrushes), and left among the reeds near the Nile bank, where the daughter of the Pharaoh was in the habit of bathing, where she found and drew him out of the water. He was educated as an Egyptian in the priest’s college at Heliopolis, and was probably initiated into the sacred order of the priests ( Acts 7:22), and named Osarsiph, or Tisithen (Strabo, Antiquities ii. 9, 7). It is probable, also, that he became acquainted in that seat of learning with Greek, Chaldaean, and Assyrian literature. The great importance of selecting proper nurses may be learned from the history of Moses, whose mother, a Hebrew woman, nursed him, although he was brought up by the Egyptians; and when he became of age he chose the religion and people of his own race, although he was offered a place in the Pharaoh’s family as an adopted son. He became the champion of his people from the first and showed his compassion for their sufferings by killing one of the taskmasters who was abusing a Hebrew. Pharaoh would have punished him with death for the murder, if he had not fled into Arabia, and “sat down by a well” in the land of Midian, where his first act was to defend the daughters of Reuel (Jethro), a priest of Midian, against their oppressors, the shepherds. ( ). He became a shepherd in the service of Jethro, and married Zipporah, his daughter, by whom he had two sons, Gershom and-Eliezer. During the seclusion of his shepherd life, in the valley of Shoayb (or Hobab), he received a divine commission to deliver his people Israel from the Egyptian bondage, and at the same time the divine name Jehovah (Hebrew: YAHWEH = self-existence), which was explained to him, and a confirmation of his mission in the three miracles of the burning bush, the serpent rod, and the leprous hand. Supported by his brother Aaron, sustained in a wonderful way by the miracles of the ten plagues, the last of which was the most terrible in the death of the firstborn in all Egypt, Moses led out the Israelites to the east side of the Red Sea, blessed with liberty, and a large tribute from their late oppressors. On this occasion Moses wrote his first recorded poem (Exodus 15). His sister Miriam also sang a song, the title, or subject only, of which is known. Moses was at this time 80 years old. His life during the next 40 years is a part of the history of the Israelites, inseparable, and for 38 years entirely unknown. He died at the age of 120, and was not careful of his memory, leaving no monument of stone to mark his grave, which is unknown (Deuteronomy 24). Moses is the only character to which Jesus compares himself, as a revealer of a new name of God, and the founder of a new religious faith, as a lawgiver, and as a prophet; and they both were misunderstood in their office as peacemakers; and the death of Moses suggests the ascension of Jesus ( John 5:46; Hebrews 3; Hebrews 12). The laws framed by Moses have influenced and even controlled the larger part of civilized mankind since his time; and the religion which he found scattered in traditions and shaped into a beautiful system still holds millions to its faith; while its successor, Christianity, claims present hold of a large part of mankind, and promises a universal sway in the future. Besides the song on the passage of the Red Sea, Moses wrote others, of which only fragments have been preserved. 1. A war-song against Amalek ( Exodus 17:16). “As the hand is on the throne of Jehovah, So will Jehovah war with Amalek From generation to generation.” 2. On the revelries at the calf-worship at Sinai ( Exodus 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.” 3. The songs recorded (and lost) in the Book of the Wars of the Lord, and the fragment of the Song at the Well, in Moab. 4. The Song of Moses in Deuteronomy 32, was probably written in Moab. 5. The Blessing on the Twelve Tribes, which contains a concise statement of the characteristics of the different tribes. 6. Psalm 90 (if not also some others following), is a sublime view of the eternity of God, which he describes as more enduring than the “everlasting” mountains. Moses is called a prophet by one of the later prophets. The word translated “meek,” in Numbers 12:3, means “disinterested,” which describes Moses better. He always forgot himself when the good of his people was to be served. Gave up his position in Pharaoh’s house; avenged his people’s wrongs; desired Aaron to take the lead; wished all were gifted as he was; preferred that his name be blotted out to save his people, when he was offered the promise of Abraham; not his sons, but Aaron’s were raised to the honor of priests, nor even to leaders, for after his death the leadership passed to Joshua, of another tribe; and although He earned the title of the father of his people, yet they were never called the children of Moses but of Abraham.

Mosollam (1 Esdras 9:14 ). Mosollamon (1 Esdras 8:44 ).

Mote (a twig or note ). The emblem of lesser faults ( Matthew 7:3-5). Moth (Hebrew: ASH; Greek: ses ). A destructive insect. Nearly every instance where this insect is mentioned it is in reference to its destroying garments ( Job 13:28).

Mother (Hebrew: Em; Greek meter ). The mother was honored and esteemed in the Hebrew system, and far above the station given her in any other system of the age ( 1 Kings 2:19; Exodus 20:12; Leviticus 19:3; Deuteronomy 5:16; Proverbs 10:1; 15:20; 17:25; 29:15; 31:30). .

Mouldy (Hebrew: MIKKUDIM ), ( Joshua 9:5,12). Mountain The Hebrew words are, HAR , HARER , or HARAR , and the Aramaic tur ; which are translated mount, mountain and hill. The various parts of a mountain were described by the names of parts of the human body: 1. Head (ROSH , Genesis 8:5), meaning tops or summits. 2. Ears (AZNOTH , Joshua 19:34); projections or spurs. Uzzen Sherah. 3. Shoulder (KATHEF , Deuteronomy 33:12), meaning side or slope. 4. Side (ZAD , 1 Samuel 23:26). 5. Loins (KISLOTH , Joshua 19:12): Ha-Cesulloth (loins-village). 6. Rib (ZELA , 2 Samuel 16:13). 7. Back (SHEKEM ), the origin of the name Shechem, which is on the back of Gerizim. 8. Thigh (JARKAH , Judges 19:1,18). 9. In Aramaic tur is mountain, and this is borrowed in the modern name of Olivet, Jebel et Tur. Mountain of the Ammonites ( Deuteronomy 1:19,20 ). On the plateau of Et Tyh, from Jebel Araif en-Nakah to Jebel el Mukrah, but also extended in lower ranges as far as Hebron.

Mourning There are a great many allusions to mourning in the Bible. Its customs include: Beating the breast and body; weeping and screaming in an excessive manner; wearing dark-colored garments; songs and shouts of lamentation; funeral feasts; hired mourners; the disuse of perfumes, oil, and fine food, and the use of ashes, and coarse food and clothes. The time of mourning lasted from 7 to 30 days. Outward expression of sorrow for the dead, and also signs of repentance. The earliest notice is in Job ( Job 1:20), who, on hearing of the calamities to his children, “arose, rent his mantle, shaved his head, and fell down upon the ground, and worshiped,” uttering words of submission, and sitting down in the ashes. Seven days and nights the mournful rites were prolonged, with the use of sackcloth and dust. On his recovery the friends held a kind of congratulatory mourning over him for his past sufferings ( Job 42:11). The next instance is of Abraham, who wept for Sarah (B.C. 1871), in words which indicate a formal mourning ( Genesis 23:2). The time usually given was seven days as for Saul, in 1 Samuel 31:13. The oak under which Deborah, the nurse of Rebekah, was buried was called Allan-bakuth, oak of weeping. The instances of mourning and weeping are very many in the Scriptures, in all the ages. The Egyptians decreed a mourning for a king of 72 days (Herodotus), and the people tore their garments, closed the temples, forbid sacrifices, and held no festivities, but instead they wandered through the streets, throwing dust on their heads, singing a funeral dirge. Ornaments were left off ( Exodus 33:4; Joel 2:16): but the Jews were forbidden to cut their flesh, as the pagans did ( 1 Kings 18:28; Leviticus 19:28), or to shave the eyebrows or hair. The priests were denied all outward signs of grief ( Leviticus 10:6; 21:1,4,11), and the Nazarite also ( Numbers 6:7). The mourning ordered by David for Abner was in form, with all the required rites, ceremonies, and processions. David also wrote an elegy and lamentation for Abner ( 2 Samuel 3:31,35). Elegies were very often composed for the dead ( Ezekiel 26:1-18; 27:1-36; Amos 5:1, etc.). The customs did not change until the days of Christ, when “many of the Jews came to comfort Martha and Mary;” ( John 11:19): “much people” were with the widow of Nain ( Luke 7:12). Mourning apparel is mentioned in 2 Samuel 14:2; ashes were put on the head, and oil was denied. The head was shaved. Mourning women were hired, and the custom is still in use. The monuments in Egypt show all these customs in actual practice. It was the custom, also, to give food to the mourners at funerals. The cries and songs used are peculiarly mournful and affecting. Idolatrous mourning (for Tammuz) was prohibited ( Ezekiel 8:14). The most singular custom of wailing every week, at the wall of the Temple in Jerusalem, has been kept up for ages, by those Jews who still look for the Christ, and hope for the deliverance of Zion.

Mouse (AKBAR, field-ravager ). An unclean animal ( Leviticus 11:29), forbidden as food. Five golden mice were made for a trespass offering ( 1 Samuel 6:4,5). It is not known what they were, and some think jerboas answer the meaning of the original.

Mouth (PEH ). This is used in the Scriptures both literally of men and beasts ( Genesis 8:11).

Mowing The heat of the climate in Palestine is so great it soon dries up the herbage so that hay-making is not in use ( Amos 7:1). Grass and green grain were cut for immediate use ( <19C907> Psalm 129:7; Amos 7:1).

Mozah (spring-head ). 1. Benjamin ( Joshua 18:26), near Cephirah, the modern Kefir. 2. Son of Zimri, and in the line of Saul — Mephibosbeth — Micah ( Chronicles 9:42).

Mufflers (veils ). A female ornament ( <231201>Isaiah 12:19 ).

Mulberry Trees (BACA, BEKAIM ). It is not certain that mulberry trees are meant in 2 Samuel 5:23,24; Chronicles 14:14. Some think it was a species of poplar. See the picture on page 88.

Mule (PERED, “mule”; REKESH, “dromedary”; and YEMIM, “warm springs”; are all translated “mule”. First mentioned in David’s time, when horses became common, and they appear to have become favorites all at once, being mentioned in hundreds ( Nehemiah 7:68). The king’s sons rode on mules. The law forbid the Jews from raising mules, and they either imported them or broke the law ( Leviticus 19:19). Yemim, warm springs, were found by Anah (and not mules as in Genesis 36:24), east of the Dead Sea, now called Machaerus or Callirrhoe.

Muppin (sorrow ). A descendant of Rachel ( Genesis 46:21). Murder Was an outrage on the likeness of God in man, and also a damage to society in the loss of a member. There was to be no reprieve of the murderer, for money, as the pagans allowed. The accidental manslayer might escape to the City of Refuge. The custom of blood-revenge is very ancient, and Moses regulated it by certain restrictions, which protected the accidental homicide, but punished the wilful criminal. Bloodshed, even in war, was polluting ( Numbers 35:33; Deuteronomy 21:1; 1 Chronicles 28:3). Some of the ancients held that an attempt to murder was equally criminal as an actual murder. Child murder, parricide, poisoning, are not included among other particular things mentioned in the law (Exodus 21). If an animal, known to be unruly and violent, caused the death of a person by the neglect of its owner or keeper, both the animal and its owner were destroyed. The question of guilt was to be determined by the judges, but the execution of the sentence was the duty and privilege of the next of kin to the sufferer originally, but was directed by the king and his officers in later times. At least two witnesses were required on a capital offense. Private revenge caused many assassinations in some ages, several instances of which are recorded in 1 Kings 15:27; 16:9,10; 2 Kings 8:15; 10:7; 11:1,16; and there are many others. Burglars, if taken in the act, before day light (or sunrise), could be killed, but not after sunrise.

Murrain (DEBER ). A plague among cattle.

Mushi (forsaken ). Son of ( Exodus 6:19).

Mushites Descendants of Mushi ( Numbers 3:33). Music The first record of music is in Genesis 4:21, referring to Jubal (brother of Tubal-Cain) as the father (teacher?) of musicians upon the harp and organ; probably the lyre and the Pandean pipes. Music was used socially from an early date, as in Genesis 31:27, both as an accompaniment to song and dance. Music was an especial employment of women, and, at a later period, “foreign girls” visited Palestine as musicians ( Isaiah 23:16). David was an accomplished musician, and gave much attention to its cultivation, and introduction into the Temple worship ( 1 Chronicles 25:1). It is probable that in this service were female choirs ( Ezra 2:65). The prophets were great cultivators of music, and it was an important branch of the instruction in the schools of the prophets. From the time of Abraham, the Israelites were essentially a musical people, as the Arabs are to this day, living in the same country, exhibiting their musical nature in their constant habit of singing. The Egyptians were practical musicians, and introduced music upon all festive occasions. During the Israelite bondage, the Hebrews, naturally musical, became acquainted with the musical instruments of the Egyptians, which they carried with them across the desert into Canaan and their use has been recorded in every succeeding age. In the titles of the Psalms both tunes and musical terms appear. . We have no records of any tunes used by the ancient Hebrews, and can only suppose that they had a system of musical notation. The most eminent composers of music (especially sacred music) in our age are Hebrews. Musical Instruments There were three kinds in use: 1. Stringed, (harp, viol, sackbut). 2. Wind, (trumpet, horn, cornet, pipe, flute, organ, dulcimer). 3. Of percussion, (bells, cymbals, timbrel). See the picture on page 202. The cornet (SHOFAR ) was made of the horn of a ram or wild goat, or ox. Its use was for signals, as for the jubilee ( Leviticus 25:9), new year, and muster for war ( Jeremiah 4:5), and for giving alarm by the sentinels on the approach of an enemy (Ezekiel 33). KEREN was a horn of any kind. Two silver trumpets were ordered by Moses, for calling the assembly together; for the signal to march in the wilderness, and for the muster for war, and for festivals ( Numbers 10:10). YOBEL Was probably the name of a distinct style of horn or trumpet ( Exodus 19:13), called ram’s horn in Job 6:5,6. The modern cornet is not a successor of the ancient in tone and effect, being of brass and much more harsh and noisy. The horn (KEREN ) was probably the primitive trumpet, being a horn of an ox, ram, or goat, with a mouthpiece, or simple open end. The same word is used for the horn which held the oil used in consecration or anointing the king, priests or sacrifices ( 1 Samuel 16:1, etc.). The word KEREN meant also to shine, and is so used in the account of Moses at Sinai, where, instead of horns, it was more likely to have been light reflected from his face. The pipe (CHALIL ) or flute ( 1 Kings 1:40), was an instrument bored out, as of wood. The form of the flute was very much the same in all ancient countries. We know what the Greek flute was, both single and double, and may guess at the Hebrew very closely. The flute is very much improved in modern days by keys, especially in the Boehm variety, which is really the ancient instrument improved by modern keys. The bore is the same size throughout, differing from the common flute, which is very. large at the mouth end, tapering toward the other. The small sizes are called fife and piccolo. The flute was used in mourning, for its soft, sad tones ( Matthew 9:23), and in the Temple choirs ( Psalm 87:7, “pipers”). They were made of reeds also for the altar service because of their softer tones. The flute (MASHROEUTHA , the hisser), was made of one, two, or several pipes, and was not the organ. The dervishes use the flute in their sacred dances. The organ (UGGAB , the blower), a general term for all musical instruments that are blown ( Genesis 4:21; Job 21:12; 31:31; <19F004> Psalm 150:4). Supposed to be the same as the Pandean pipe, which was the favorite with the shepherds in Homer’s age. The dulcimer (SUMFONIAH ), an Assyrian instrument ( Daniel 3:5,15) a triangular chest, with 50 wires (18 to 36 inches), played with two small hammers. There are several words rendered musical instruments about which there are doubts; as DAHAVAN , second wife ( Daniel 6:8); MINNIM , stringed instruments ( <19F004> Psalm 150:4; 45:8); NEBEL ASOR , ten stringed psaltery ( Psalm 33:2; 144:9); SHIDDAH palanquin ( Ecclesiastes 2:8); SHALISHIM , triangle, or cymbals ( 1 Samuel 18:6).

Mustard (sinapis nigra ). It is found abundantly in Palestine both in a wild and cultivated state. The mustard plant grows to a very large size on the banks of the Jordan. In comparison with any other “garden herb” it would be a “tree.”

Muth-labben It occurs in the title of Psalm 9. Muthlabben either referred to the instrument or the tune to which the Psalm was to be sung.

Myndus Between Miletus and Halicarnassus, the residence of Jews for convenience in trade (1 Macc. 15:23). Mentioned by Herodotus and Strabo for its ships and harbor. There is an ancient pier and other ruins at the site.

Myra In Lycia, where Paul changed vessels on the way to Rome ( Acts 27:5). The city was on a hill, at the foot of which flowed a navigable stream, with a good harbor at its mouth Pliny). There are ruins of various periods of its history; ornamented tombs, with inscriptions in the Lycian character; a very large theatre, of the Greek age; and a Byzantine church. Myrrh (Mor ). One, of the ingredients in the “oil of holy ointment,’ and used as a perfume ( Proverbs 7:17). It was one of the gifts brought to the infant Jesus ( Matthew 2:11). Myrrh was used for ( John 19:39). The tree which produces the myrrh of commerce (Balsamodendron myrrha), has a hard wood and bark, with a strong odor. The gum is at first soft, like thick turpentine, hardening on exposure. LOT ( Genesis 37:25; 43:11), is also rendered myrrh, and is believed to refer to the odorous gum of the cistus creticus, ladanum. It is used as a stimulant in medicine, and also as a perfume.

Myrtle-tree Hebrew: HADAS It is a shrub or tree common in Southern Europe, North Africa and Syria. Its berries are used as a substitute for spices. The Jews use it in their adornments at the Feast of Tabernacles ( Nehemiah 8:15).