Concise Bible Dictionary: M
George A. Morrish
Table of Contents
Maacah, Maachah
1. Daughter of Nahor, Abraham’s brother (Gen. 22:24).
2. Daughter of Talmai king of Geshur, and one of David’s wives, the mother of Absalom (2 Sam. 3:3; 1 Chron. 3:2).
3. Father of Achish king of Gath (1 Kings 2:39).
4. Daughter, or apparently granddaughter of Absalom (or Abishalom), wife of Rehoboam king of Judah, mother of Abijah (or Abijam), and apparently grandmother of Asa king of Judah (1 Kings 15:2,10,13; 2 Chron. 11:20-22; 2 Chron. 15:16). See MICHAIAH.
5. Concubine of Caleb the son of Hezron (1 Chron. 2:48).
6. Wife of Machir, son of Manasseh (1 Chron. 7:15-16).
7. Wife of Jehiel, father, or founder, of Gibeon (1 Chron. 8:29; 1 Chron. 9:35).
8. Father of Hanan, one of David’s mighty men (1 Chron. 11:43).
9. A Simeonite, father of Shephatiah (1 Chron. 27:16).
10. Name of a king and of a district east of Argob and Bashan (2 Sam. 10:6,8; 1 Chron. 19:7). In 1 Chronicles 19:6 the district is called SYRIA-MAACHAH.
Maachathi, Maachathites
The inhabitants of Maacah, or Maachah (Deut. 3:14; Josh. 12:5; Josh. 13:11,13; 2 Sam. 23:34; 2 Kings 25:23; 1 Chron. 4:19; Jer. 40:8).
Maadai
One who had married a strange wife (Ezra 10:34).
Maadiah
Priest who returned from exile (Neh. 12:5). Probably the same as MOADIAH in Nehemiah 12:17.
Maai
Musician at the dedication of the wall of Jerusalem (Neh. 12:36).
Maaleh-acrabbim
See AKRABBIM.
Maarath
City in the hill country of Judah (Josh. 15:59). Identified with Beit Ummar, 31° 37' N, 35° 6' E.
Maaseiah
1. Levite, musician and door-keeper in the time of David (1 Chron. 15:18, 20).
2. Son of Adaiah and a captain who assisted in placing Joash on the throne (2 Chron. 23:1).
3. Officer of king Uzziah (2 Chron. 26:11).
4. Son of Ahaz king of Judah (2 Chron. 28:7).
5. Governor of Jerusalem in Josiah’s reign (2 Chron. 34:8).
6-8. Three priests who had married strange wives (Ezra 10:18,21-22).
9. One who had married a strange wife (Ezra 10:30).
10. Father of Azariah (Neh. 3:23).
11-12. Two who assisted Ezra when the law was read (Neh. 8:4,7).
13. One who sealed the covenant (Neh. 10:25).
14. Son of Baruch, a descendant of Judah (Neh. 11:5).
15. Son of Ithiel, a descendant of Benjamin (Neh. 11:7).
16-17. Two priests who assisted at the dedication of the wall of Jerusalem (Neh. 12:41-42).
18. Father of Zephaniah, a priest in the reign of Zedekiah (Jer. 21:1; Jer. 29:25; Jer. 37:3).
19. Father of Zedekiah the false prophet (Jer. 29:21).
20. Son of Shallum, and a door-keeper in the time of Jehoiakim (Jer. 35:4).
21. Father of Neriah (Jer. 32:12; Jer. 51:59).
Maasiai
Son of Adiel, a priest (1 Chron. 9:12).
Maath
Son of Mattathias in the genealogy of the Lord Jesus (Luke 3:26).
Maaz
Son of Ram, a son of Jerahmeel (1 Chron. 2:27).
Maaziah
1. Head of the twenty-fourth course of priests (1 Chron. 24:18).
2. Priest who sealed the covenant (Neh. 10:8).
Maccabees, the
Name of a noted Jewish family not mentioned in scripture. When Antiochus (Epiphanes) was expelled from Egypt by the Romans, he vented his anger on the Jews, and sought to abolish their worship at Jerusalem, putting multitudes to death (B.C. 168). Mattathias the Asmonean, an aged priest, rallied together the national party, and his son JUDAS, surnamed MACCABEUS, succeeded in defeating their enemies; and for a time a degree of national freedom was enjoyed. He was succeeded by his brother; but the country soon after became subject to Rome. Their history is given in Josephus and in the Apocryphal Books of the Maccabees. See ANTIOCHUS.
Macedonia
The northern part of Greece as divided by the Romans. It contained the cities of Neapolis, Philippi, Amphipolis, Thessalonica, Apollonia, and Berea. Paul saw in a vision a man of Macedonia, who said, “Come over into Macedonia and help us.” To this he at once responded, believing it was a call from the Lord, and thus the gospel extended to Europe. The churches of Macedonia were specially commended for their liberality (Acts 16:9-12; Acts 18:5; Acts 19:21-22,29; Acts 20:1,3; Rom. 15:26; 1 Cor. 16:5; 2 Cor. 1:16; 2 Cor. 2:13; 2 Cor. 7:5; 2 Cor. 8:1; 2 Cor. 9:2,4; 2 Cor. 11:9; Phil. 4:15; 1 Thess. 1:7-8; 1 Thess. 4:10; 1 Tim. 1:3).
Macedonian
An inhabitant of Macedonia (Acts 27:2).
Machbanai
A Gadite who joined David at Ziklag (1 Chron. 12:13).
Machbenah
Son of (or town founded by) Sheva (1 Chron. 2:49).
Machi
A Gadite, father of Geuel (Num. 13:15).
Machir
1. Eldest son of Manasseh, and father of Gilead. His descendants were warlike and were the foremost in the tribe (Gen. 50:23; Num. 26:29; Num. 32:39-40; Josh. 17:1,3; Judg. 5:14; 1 Chron. 2:21,23; 1 Chron. 7:14-17).
2. Son of Ammiel; he gave refuge to Mephibosheth and sent supplies to David when he fled from Absalom (2 Sam. 9:4-5; 2 Sam. 17:27).
Machirites
Descendants of Machir, father of Gilead (Num. 26:29).
Machnadebai
One who had married a strange wife (Ezra 10:40).
Machpelah
Both a field and a cave which Abraham bought of the children of Heth for a burying place. It was near Hebron; Abraham, Sarah, Isaac, Rebekah, Jacob and Leah were buried there (Gen. 23:9,17,19; Gen. 25:9; Gen. 49:30-31; Gen. 50:13). The manner in which the purchase was accomplished is exactly the way bargains are to this day arranged in the East by the Bedouins. See HEBRON.
Madai
Son of Japheth and progenitor of the MEDES (Gen. 10:2; 1 Chron. 1:5). The Hebrew for Madai and Medes is the same.
Madian
The Greek form of MIDIAN (Acts 7:29).
Madmannah
1. City of Judah near Ziklag (Josh. 15:31). Identified by some with Umm Deimneh, 31° 23' N, 34° 56' E.
2. Son of (or town founded by) Shaaph (1 Chron. 2:49).
Madmen
A doomed city of Moab (Jer. 48:2).
Madmenah
A city, apparently, by the other places mentioned, near Jerusalem (Isa. 10:31). Not identified.
Madon
Canaanitish city in the north. Its king joined with others to oppose Joshua and was slain (Josh. 11:1; Josh 12:19). Identified by some with ruins at Madin, 32° 48' N, 35° 27' E.
Magbish
Ancestor of some who returned from exile (Ezra 2:30).
Magdala
City on the west of the Lake of Tiberias. Only once mentioned (Matt. 15:39, where some MSS read Magadan), except as the birth-place of Mary Magdalene. Identified with el Mejdel, 32° 50' N, 35° 31' E.
Magdalene
Designation of a woman named Mary, “out of whom went seven demons,” to signify that she was a native of Magdala. There is nothing in the name, nor in the character of Mary, to associate her with the modern signification of the word Magdalen. See MARY.
Magdiel
A descendant of Esau, and a duke of Edom (Gen. 36:43; 1 Chron. 1:54).
Magi
This is the Greek word in Matthew 2:1-16 which is translated “wise men” in the AV. They had come from the East, and inquired for one who was born King of the Jews, for they had seen His star in the East, and had come with their gifts to do Him homage. Though magicians and magi are often classed together, they are not necessarily the same. Philo describes the magi as “men who gave themselves to the study of nature and contemplation of the divine perfections, worthy of being the counselors of kings.” In this sense Daniel was called master of the “magicians,” but which others translate as “scribes” (Dan. 4:9). How the magi connected the star with “the King of the Jews” is not known. By the scattering of the Jews they may have heard of the prophecy of Balaam (Num. 24:17) or of Daniel’s prophecy. God who warned them in a dream not to return to Herod, may have in the same way led them to associate the above prophecies with the appearance of the star. See STAR IN THE EAST. God thus raised up from the Gentiles a testimony as to the “holy child” in the midst of Jerusalem, though all there were troubled at the announcement.
Magician
See DIVINATION.
Magnifical
Simply “magnificent, great” (1 Chron. 22:5).
Magog
See GOG.
Magor-missabib
Symbolical name given by God through Jeremiah to Pashur the priest who had beaten him and placed him in the stocks (Jer. 20:1-3). In the margin it is “fear round about.” The same Hebrew is translated “fear on every side” in Jeremiah 20:10. God would make Pashur a terror to himself and to all his friends. He had prophesied lies, and should die in Babylon (Jer. 20:6).
Magpiash
One who sealed the covenant (Neh. 10:20).
Mahalah
Son or daughter of Hammoleketh (1 Chron. 7:18).
Mahalaleel
1. Son of Cainan, the grandson of Seth (Gen. 5:12-17; 1 Chron. 1:2). Called MALELEEL in Luke 3:37.
2. Ancestor of Athaiah who returned from exile (Neh. 11:4).
Mahalath
1. Daughter of Ishmael and wife of Esau (Gen. 28:9). See BASHEMATH.
2. Daughter of Jerimoth and wife of Rehoboam (2 Chron. 11:18).
3. Name in the title of Psalm 53. Its meaning is not known. Some suppose that a mournful tune is referred to, or that it was written for a time of sorrow. Gesenius takes it as a harp or stringed instrument.
Mahalath Leannoth
This occurs in the title of Psalm 88. The psalm is very solemn, and these words are supposed to appoint it to be sung to a mournful strain.
Mahali
See MAHLI.
Mahanaim
The spot on the east of the Jordan where Jacob met “the angels of God.” He exclaimed “This is God’s host,” and named the place Mahanaim, “two hosts or camps.” It is mentioned as on the border of both Gad and Manasseh, which connects it with the brook Jabbok. It fell to the lot of Gad, and a city was built there which was given to the Levites. It was where Ish-bosheth was made king, and where he was murdered. David fled to this city when Absalom revolted, and remained there till his son’s death (Gen. 32:2; Josh. 13:26,30; Josh. 21:38; 2 Sam. 2:8,12,29; 2 Sam. 17:24,27; 2 Sam. 19:32; 1 Kings 2:8; 1 Kings 4:14; 1 Chron. 6:80). Identified by some with ruins at Mahneh, 32° 23' N, 35° 42' E; but this is far from the Jabbok, and could scarcely have been in the lot of Gad. In the monument of Shishak at Karnak occurs the name of Ma-ha-n-ma, which is judged to refer to Mahanaim. It is mentioned with Beth-shean.
Mahaneh-dan
“The camp of Dan,” the place where six hundred men of Dan encamped “behind” Kirjath-jearim on their march towards Laish (Judg. 18:12; compare Judg. 13:25). Identified with Wady el Mutluk, 31° 46' N, 35° E.
Maharai
The Netophathite, one of David’s mighty men (2 Sam. 23:28; 1 Chron. 11:30; 1 Chron. 27:13).
Mahath
1. Son of Amasai, a Kohathite (1 Chron. 6:35).
2. Son of Amasai, a Kohathite, in the time of Hezekiah (2 Chron. 29:12; 2 Chron. 31:13).
Mahavite
Designation of Eliel, one of David’s mighty men. Its signification is unknown (1 Chron. 11:46).
Mahazioth
Son of Heman: appointed to the service of song (1 Chron. 25:4,30).
Maher-shalal-hash-baz
Symbolical name given to one of Isaiah’s sons (Isa. 8:1-4). It signifies “swift for spoil, hasty for prey.” The child was to be so called because before he should “have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria” should be taken away before the king of Assyria (see 2 Kings 15:29; 2 Kings 16:9).
Mahlah
Eldest of Zelophehad’s five daughters who had a possession assigned them, because their father had no sons (Num. 26:33; Num. 27:1; Num. 36:11; Josh. 17:3).
Mahli
1. Son of Merari (Num. 3:20; 1 Chron. 6:19, 29; 1 Chron. 23:21; 1 Chron. 24:26,28; Ezra 8:18). He is called MAHALI in Exodus 6:19.
2. Son of Mushi, and nephew of No. 1. (1 Chron. 6:47; 1 Chron. 23:23; 1 Chron. 24:30).
Mahlites
Descendants of Mahli, son of Merari (Num. 3:33; Num. 26:58).
Mahlon
Son of Elimelech and Naomi, and husband of Ruth (Ruth 1:2,5; Ruth 4:9-10).
Mahol
A man whose sons were renowned for their wisdom, but whose wisdom was excelled by that of Solomon (1 Kings 4:31). Four men with similar names are in 1 Chronicles 2:6, said to be sons of Zerah. These four are possibly the same persons, the word “son” signifying grandson in one of the passages.
Makaz
Station of one of Solomon’s commissariat officers (1 Kings 4:9).
Makheloth
One of the halting places of Israel (Num. 33:25-26).
Makkedah
Canaanitish city, connected with which was a cave in which the five Amorite kings took refuge on the day of Joshua’s victory at Gibeon and Beth-horon. They were hanged on trees and then buried in the cave under a heap of stones. The city was taken and destroyed (Josh. 10:10-29; Josh. 12:16; Josh. 15:41). Identified by some with el Mughar, 31° 51' N, 34° 47' E.
Maktesh
District in or near Jerusalem where merchants traded (Zeph. 1:11). The Targum associates it with the Kedron valley.
Malachi
The last of the minor prophets. Nothing is recorded of the prophet’s personal history, he is named once only. He was prophet near the time of Nehemiah’s return to the land, and the prophecy reveals the moral condition of the people. The first chapter, while it shows their insensibility, shows also the sovereign love of Jehovah to them, a love on which His purpose depended. When charged with their sins, they asked wherein had they sinned. The answer is that they brought to the Lord that which was torn, the lame, and the sick, and had offered polluted bread upon Jehovah’s altar: in effect saying, “The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible.” This brought judgment upon those who were insensible to what was due to the Lord. Yet Jehovah should be magnified beyond the border of Israel, and His name be great among the Gentiles.
Malachi 2. The priests who ought to have been guides to the people, are called to account. Judah had intimate fellowship with idolatry; had symbolically married the daughter of a strange god; and had associated this with the worship of Jehovah. Israel had also dealt treacherously with the wife of their youth: this was but the discovery of a treacherous principle in them. God hated putting away: notwithstanding all this, they were apathetic, and asked wherein had they wearied God.
Malachi 3 opens with the announcement of the Lord’s messenger, which was fulfilled in John the Baptist. But the first coming of the Lord is here connected with His second coming, when He will sit as a refiner, and will purge away the dross, and then shall the sons of Levi offer an offering in righteousness.
God challenged the returned Jews to be faithful to Him, and they should have such a blessing that they would not have room enough to contain it. When called upon to return to Jehovah they are still unconscious of their condition, and ask, “Wherein shall we return?” and “Wherein have we robbed Thee?” “What have we spoken so much against Thee?” They had said it was in vain to serve the Lord; they had called the proud happy; the wicked were built up, and they that tempted God were delivered.
Yet God’s purpose should stand: their land should be a delightsome land, and all nations should call them blessed. In the meantime the remnant are spoken of as those that feared the Lord and thought upon His name: they communed often one with another. God had a book of remembrance of such: they shall be remembered when the Lord of hosts makes up His jewels, and shall be spared when He comes in judgment.
Malachi 4. A day of great judgment is coming when the wicked shall be consumed. But to them that fear His name the Sun of righteousness shall arise with healing in His wings (not the morning star here, as for the church). There will be judgment for the disobedient, as was indeed fully shown in the law at the beginning of the covenant with them.
But Elijah will come as Christ’s forerunner, to call them to repentance before the great and dreadful day of the Lord. John the Baptist would have fulfilled this mission had they received him; but, except a few, they did not, and therefore when asked if he was Elias, he said, No. He fulfilled the prophecy in the first clause of Malachi 3:1; but not that of Malachi 4:5-6: the people did not repent. Elijah will still come. There will be judgment first, but great blessing in the end to those that are spared.
Malcham
1. Son of Shaharaim, a Benjamite (1 Chron. 8:9).
2. An idol worshipped by some Jews who also professed to worship Jehovah (Zeph. 1:5). Some judge it to have been the same as Molech.
Malchi-shua, Melchi-shua
Son of king Saul: he was killed in battle with his father (1 Sam. 14:49; 1 Sam. 31:2; 1 Chron. 8:33; 1 Chron. 9:39; 1 Chron. 10:2).
Malchiah, Malchijah
1. Son of Ethni, a Gershonite (1 Chron. 6:40).
2. A priest, father of Pashur (1 Chron. 9:12; Neh. 11:12; Jer. 38:1). Called MELCHIAH in Jeremiah 21:1.
3. Head of the fifth course of priests (1 Chron. 24:9).
4-6. Three who had taken strange wives (Ezra 10:25,31).
7-9. Three who helped to repair the wall of Jerusalem (Neh. 3:11,14,31).
10. One who stood by Ezra when he read the law (Neh. 8:4).
11. Priest who sealed the covenant; and probably the same that assisted in the dedication of the wall of Jerusalem (Neh. 10:3; Neh. 12:42).
12. Son of Hammelech, into whose dungeon Jeremiah was cast (Jer. 38:6).
Malchiel, Malchielites
Son of Beriah, and his descendants (Gen. 46:17; Num. 26:45; 1 Chron. 7:31).
Malchijah
See MALCHIAH.
Malchiram
Son of king Jeconiah, or Jehoiachin (1 Chron. 3:18).
Malchus
The high priest’s servant whose ear Peter cut off, but who was healed by the Lord (John 18:10).
Maleleel
See MAHALALEEL.
Mallothi
Son of Heman, and one appointed to the service of song (1 Chron. 25:4,26).
Mallows (Malluach)
Some common herb which the poor would eat to satisfy their hunger (Job 30:4). The RV has “salt-wort.” Several have judged the herb to be the Atriplex halimus which has a sour taste, but not sufficiently so to prevent its being eaten.
Atriplex Halimus
Malluch
1. Son of Hashabiah, a Merarite (1 Chron. 6:44).
2-3. Two who had married strange wives (Ezra 10:29,32).
4-5. A priest and one of the people who sealed the covenant (Neh. 10:4,27).
6. Priest who returned with Zerubbabel (Neh. 12:2).
Mammon
An Aramaic word signifying “riches.” It is personified as a “master” in Matthew 6:24 and Luke 16:13: “Ye cannot serve God and mammon.” In Luke 16:9, 11 it is called “unrighteous mammon” (as appertaining to this world in which the rights of God to all have been refused) in opposition to true riches, which appertain to the world to come.
Mamre
1. An Amorite chieftain, who, with his brothers Aner and Eshcol, was confederate with Abram (Gen. 14:13, 24).
2. Place connected with Machpelah and Hebron, the name of which is derived from the above chief (Gen. 13:18; Gen. 18:1; Gen. 23:17,19; Gen. 35:27; Gen. 49:30).
Man
Various Hebrew words are frequently translated “man.”
1. Adam, “man,” a generic term for man, mankind (Gen. 1:26-27).
2. ish, “man,” implying “strength and vigor” of mind and body (1 Sam. 4:2; 1 Sam. 26:15); also signifying “husband” in contra-distinction to “wife” (Gen. 2:23; Gen. 3:6).
3. enosh, “subject to corruption, mortal”; not used for man till after the fall (Gen. 6:4; Gen. 12:20; Psa. 103:15).
4. ben, “son,” with words conjoined, “son of valor,” or valiant man; “son of strength,” or strong man (2 Kings 2:16).
5. baal, “master, lord” (Gen. 20:3; Ex. 24:14).
6. geber, “mighty, war-like” (Ex. 10:11; Ex. 12:37).
In some passages these different Hebrew words are used in contrast: as in Genesis 6:4, “The sons of God came in unto the daughters of men,¹ and they bare children to them, the same became mighty men (gibbor) which were of old, men³ of renown.” In Psalm 8:4: “What is man,³ that thou art mindful of him? and the son of man,¹ that thou visitest him?” “God is not a man² that he should lie” (Num. 23:19).
Man was God’s crowning work of creation (see Adam), and He set him in dominion over the sphere in which he was placed. It is impossible that man could by evolution have arisen from any of the lower forms of created life. God breathed into Adam’s nostrils the breath of life, and man is responsible to Him as his Creator; and for this reason he will be called to account, which is not the case with any of the animals. “It is appointed unto men once to die, but after this the judgment” (Heb. 9:27). All have descended from Adam and Eve: God “hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord [or God]” (Acts 17:26-27).
The soul of man being immortal, he still exists after death, and it is revealed in scripture that his body will be raised, and he will either be in eternity away from God in punishment for the sins he has committed; or, by the grace of God, be in an eternity of happiness with the Lord Jesus through His atoning work on the cross.
In the New Testament the principal words are:
1. ἄνθρωπος, man in the sense of “humanity,” irrespective of sex. “Man shall not live by bread alone” (Matt. 4:4). In a few places it is used in a stricter sense in contrast to a woman: as “Is it lawful for a man to put away his wife?” (Matt. 19:3).
2. ἀνήρ, man as distinguished from a woman. “The head of the woman is the man” (1 Cor. 11:3). It is thus the common word used for “husband:” a woman’s man is her husband. “Joseph the husband of Mary” (Matt. 1:16, 19). The words τις, μηδείς, οὐδείς, are often translated “man,” “no man,” “any man,” which would be more correctly translated “one,” “no one,” “any one.” In “men [and] brethren,” (Acts 1:16; Acts 2:29, and more), there are not two classes alluded to, but “men who are brethren,” or, in our idiom, simply “brethren.” So in Acts 7:2 and Acts 22:1, not three classes, but two: “men who are brethren, and fathers.” See NEW MAN and OLD MAN.
Man of Sin
See ANTICHRIST.
Man-Slayer
See AVENGER.
Man, the Second
See ADAM, THE LAST.
Manaen
One of the prophets or teachers at Antioch who had been “brought up” with Herod Antipas, that is, was his foster brother, as in the RV (Acts 13:1).
Manahath
1. Son of Shobal, a son of Seir the Horite (Gen. 36:23; 1 Chron. 1:40).
2. City in Benjamin (1 Chron. 8:6). Identified with Malhah, 31° 46' N, 35° 11' E.
Manahethites
Families descended from Shobal and Salina, sons of Caleb (1 Chron. 2:52, 54). The Hebrew is different in the two verses; in 1 Chronicles 2:52 The RV has “Menuhoth.” Mr. Darby treats “half of” as part of the proper name, giving Hazi-Hammenuhoth in 1 Chronicles 2:52, and Hazi-Hammanahethites in 1 Chronicles 2:54.
Manasseh
1. Eldest son of Joseph and Asenath, and head of one of the tribes of Israel. When Jacob blessed the two sons of Joseph he crossed his hands so that Ephraim the younger son should have the chief blessing. And when Moses blessed the twelve tribes he spoke of the ten thousands of Ephraim, but the thousands of Manasseh. Nothing personally is recorded of Manasseh (Gen. 41:51; Gen. 48:1-20; Gen. 50:23).
The tribe numbered at the first census 32,200 and forty years later they were 52,700. Being a numerous tribe they had a large possession in the north on the east of the upper Jordan and of the Sea of Galilee. They conquered the mountaineers of Gilead, Bashan, and Argob; but with the Reubenites and Gadites were the first to be carried away captive by Pul and Tiglath-pileser (1 Chron. 5:18-26). Those on the east of the Jordan are often called the half-tribe of Manasseh; the other half were on the west of the Jordan, about the center of the land, between Ephraim and Issachar.
When Hezekiah invited the twelve tribes to join him in keeping a passover to Jehovah, certain of the tribe of Manasseh humbled themselves and went to Jerusalem (2 Chron. 30:11). In Psalm 80:2 we read, “Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us,” in allusion to these three being the tribes that immediately followed the ark of God in the wilderness (Num. 2:17-22). The tribe is called MANASSES in Revelation 7:6.
2. King of Judah: he was son of Hezekiah and father of Amon. He began to reign when twelve years of age, and reigned 55 years: B.C. 698-643. The records concerning him are few, but very sad. He worshipped the host of heaven and built altars for them in the courts of the house of the Lord. He made his son to pass through the fire, and dealt with familiar spirits. Of him it is said that he exceeded the heathen in wickedness! and shed much innocent blood. He was warned by God’s prophets, but ceased not to do evil. As he began to reign when young, it is probable that he had not been under good instructors.
God brought the king of Assyria against Manasseh, who took him “among the thorns,” or “bound him with chains of brass,” and carried him to Babylon. There Manasseh, in his affliction, greatly humbled himself, and prayed to the Lord his God. His prayer was heard, and he was restored to Jerusalem. Then he knew that Jehovah was God. He removed the idols, repaired the altar of the Lord, and sacrificed to Him.
He commanded Judah to serve Jehovah the God of Israel. Thus God gave repentance to this wicked king, for His mercy endureth forever. He is often held up as a trophy of God’s marvelous grace in Old Testament times, as Saul of Tarsus and the thief on the cross are given under the New Testament dispensation (2 Kings 20:21; 2 Kings 21:1-20; 2 Kings 23:12,26; 2 Chron. 33; Jer. 15:4). He is called MANASSES in Matthew 1:10.
3. Father of Gershom, the father of Jonathan, the idolatrous priest in the tribe of Dan (Judg. 18:30). Jerome, the Vulgate, three Hebrew MSS, and two or three ancient copies of the LXX read Moses instead of Manasseh. In many Hebrew MSS the letter nun (N) is written over or between the letters mem (M) and shin (S), so as to alter the name of Moses to Manasseh. The reason alleged by the Rabbis for the supposed correction is that the copyists desired to clear the name of Moses from the obloquy of having a descendant among idolators in Israel. We have no other trace of a Gershom being the son of Manasseh; but there was one well known as the son of Moses. Doubtless Moses should be read instead of Manasseh.
4-5. Two who had married strange wives (Ezra 10:30,33).
Manasses
See MANASSEH.
Manassites
Descendants of Manasseh, son of Joseph (Deut. 4:43; Judg. 12:4; 2 Kings 10:33).
Mandrakes (Dudaim)
Mandrakes
Some strong-smelling plant found in the fields of Palestine. Many opinions have been expressed as to what herb is referred to. It is possibly the Mandragora officinarum, called the “love apple,” a relative to the “apple of Sodom.” The Atropa mandragora is another species (Gen. 30:14-16; Song of Sol. 7:13).
Mandragora Officinarum
Maneh
See WEIGHTS AND MEASURES.
Manger
The interest attached to this word is in connection with the birth of Christ (Luke 2:7-16). The word is φάτνη, which in classical Greek is used for a “manger” or “feeding trough”; but it has been doubted whether the modern manger was introduced into Palestine so early. Sehleusner contends that the word implies in scripture “any enclosure, but especially a vestibule to the house, where the cattle were, not enclosed with walls, but wooden hurdles.” With this agrees the Vulgate præsepe and the Peshito-Syriac. The word φἀτνη occurs in the LXX (2 Chron. 32:28; Job 6:5; Job 39:9; Prov. 14:4; Isa. 1:3; Joel 1:17; Hab. 3:17).
Manna
The food miraculously supplied from heaven to the Israelites during the forty years of their wanderings. Its name signifies “what is it?” for they knew not what it was. It fell every morning except on the Sabbath, and had to be gathered early, or it melted. If kept till the second day it bred worms, except the double quantity gathered on the day before the Sabbath, which was good on the second day. The quantity to be gathered was on an average an omer (about 4 pints) for every man. Some gathered more and some less; and when they measured it with an omer “he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.”
The explanation given by the Rabbis is that though several in a family went out to gather the manna, when it was brought home and measured it was found to be just an omer for each of them. The more probable explanation is that though on an average an omer was the portion for each, some needed more and others less, and therefore every one gathered “according to his eating,” according to what he knew he would require, and thus everyone had enough and there was nothing wasted. The former part of the passage is quoted in 2 Corinthians 8:15, to show that in making a collection for the poor saints there should be the carrying out of this divine principle of “equality,” the abundance of some contributing to the need of others.
The manna ceased as soon as the Israelites had crossed the Jordan, and eaten of the old corn of the promised land. The manna is described as being like coriander seed, of the color of bdellium. It was ground in mills, or pounded in a mortar, and baked in pans, or made into cakes. It tasted like wafers made with honey (Ex. 16:31); but afterward, when the people had lost their relish for it, like fresh oil (Num. 11:6-9). The people, alas, murmured because they had nothing to eat but the manna.
The manna is typical of Christ Himself, the vessel of God’s good pleasure, and of heavenly grace here on earth—the heavenly One in the midst of earthly circumstances. He is this heavenly grace now for His own, so that grace is ministered to them for the wilderness journey. When they are viewed as in the land, that is, as made to sit in heavenly places in Christ, and entering in spirit upon their heavenly and eternal portion, then Christ in glory, the center of all the Father’s counsels, is their food, as the “old corn” of the promised land. The Christian, whose heart is not set for God’s purpose, gets tired of the manna, and longs, alas, for other food, as the Israelites did (Ex. 16:15-35; Deut. 8:3,16; Josh. 5:12; Neh. 9:20; Psa. 78:24; Heb. 9:4). In Revelation 2:17 the Lord promises to give to the overcomer in the church in Pergamos to eat of the HIDDEN MANNA, that is, some sweet secret communion with Himself, known in the glory as the One who suffered here.
Samaritan coins showing the probably shape of the pot in which the manna was laid up.
Manoah
Danite of Zorah and father of Samson. An angel had appeared to his wife and announced the birth of Samson, and Manoah besought God that “the man of God” might be sent again. God listened to him, and the angel came, to whom Manoah spoke of the promised son. He offered a kid as a burnt offering and the angel ascended in the flame of the altar. Manoah then feared they would die, for they had seen God; but his wife in faith said that could not be, for God had accepted the offering, and He had in fact spoken to them of life, not of death (Judg. 13:2-22; Judg. 16:31).
Mantle
See GARMENTS.
Maoch
Father of Achish king of Gath (1 Sam. 27:2).
Maon
1. City in the highlands of Judah, to the “wilderness” of which David and his men resorted when pursued by Saul (Josh. 15:55; 1 Sam. 23:24-25; 1 Sam. 25:2). Identified with ruins at Main, 31° 25' N, 35° 7' E. '
2. Son of Shammai, a descendant of Caleb (1 Chron. 2:45).
Maonites
A people who had oppressed Israel (Judg. 10:12). The LXX reads MADIAM, but they were probably the original inhabitants of Maon.
Mara
An appellation which signifies “bitter,” assumed by Naomi because of her sorrow (Ruth 1:20).
Marah
One of the early stations of the Israelites, so called because the waters there were bitter, but which were made sweet by casting in a tree (Ex. 15:23; Num. 33:8-9). It is typical of the Christian’s acceptance of death (Rom. 6:11; John 6:53, and more), in order to live unto God. It is the love of Christ, expressed in His going into death to make a way out for us, that sweetens the bitterness.
Maralah
Border city in Zebulun (Josh. 19:11). Identified by some with Malul, 32° 42' N, 35° 14' E.
Maran-atha, Maranatha
Two Aramaic words signifying “the Lord cometh,” added (perhaps as a kind of watchword) after the word Anathema, “let him be accursed,” applied to those who love not the Lord Jesus (1 Cor. 16:22).
Marble
The well-known stone that takes a high polish. It was used in Solomon’s temple, and there were pillars of marble in the Persian palace. Babylon, or Papal Rome, in her luxury imported marble (1 Chron. 29:2; Esther 1:6; Song of Sol. 5:15; Rev. 18:12).
Marble
Marcus
See MARK.
Mareshah
1. Fortified city in the lowlands of Judah (Josh. 15:44; 2 Chron. 11:8; 2 Chron. 14:9-10; 2 Chron. 20:37; Mic. 1:15). Identified with ruins at Merash, 31° 36' N, 34° 53' E.
2. Father of Hebron (1 Chron. 2:42).
3. Son of Laadah of the tribe of Judah (1 Chron. 4:21).
Marishes
Marshy places, which shall not be healed when healing waters issue out of the future temple in Palestine. It may signify that these places will be left for the production of salt (Ezek. 47:11).
Mark, Gospel by
Each Gospel has its peculiar characteristics, as may be seen under the heading GOSPELS. In Mark the Lord Jesus is more particularly in view as the Servant-Prophet, and “the gospel” or “glad tidings” has a prominent place. As with some of the prophets in the Old Testament we have no information as to their genealogy, so here we have no human genealogy of the Lord, as is given in Matthew and Luke. The narrative abruptly introduces “the beginning of the gospel of Jesus Christ, the Son of God.” John the Baptist’s ministry is shortly described to pave the way for that of Christ, which He entered on after being baptized. There are no details here of the temptation: simply the fact stated that Jesus was tempted of Satan forty days, and was with the wild beasts, and the angels ministered unto Him. As soon as John was cast into prison the Lord began His unceasing work, taking up the testimony that the kingdom of God was at hand.
Mark 1-2. In the first two chapters are presented the various proofs which the Lord gave of His mission, which were as a testimony to the leaders in Israel.
In Mark 3 we see the break with the existing unbelieving generation, the calling of the apostles, and the consequent disowning of His kindred in the flesh.
Mark 4-5 give an epitome of His personal service, carrying us on to the raising up of Israel in the future, figuratively presented in the ruler’s daughter. This closes that view of the Lord’s personal service.
In Mark 6 the service of the apostles comes into view: the Lord begins to send them forth two and two. For Himself (Mark 7) He retired to the north-west into the district of Tyre and Sidon, and healed the daughter of the Syrophenician woman—His grace thus going out to the Gentiles. After returning through Decapolis, and (Mark 8) feeding the four thousand at Gennesaret, He went to the north-east, and (Mark 9) was transfigured before His three disciples; it was probably on Mount Hermon. From this time we find the Lord repeatedly bringing before His disciples the truth of His approaching death and resurrection, and the consequences flowing therefrom.
The visit of the Lord to Jerusalem at the Feast of Tabernacles, and His discourses there, are not given in this gospel: nor the mission of the seventy: nor His visit to Jerusalem at the Feast of Dedication: nor the death and raising of Lazarus.
Mark 10 opens with the Lord on the other side of Jordan on His last visit to Jerusalem. On the way He tells His disciples again of the ill-treatment and death that awaited Him there; but James and John seek a grant from Him, that they might sit on His right hand and on His left in the glory. Sight is restored to blind Bartimaeus (who called Him “Son of David”) at Jericho, the city of the curse.
Mark 11. There followed the triumphal entry into Jerusalem. The exclamations here do not speak of Him as king, but as of their “father David”; “Hosanna; blessed is he that cometh in the name of the Lord: blessed be the kingdom of our father David that cometh in the name of the Lord: Hosanna in the highest.” Thus the Lord’s connection with Israel as Son of David is proclaimed in this gospel, which has been mostly occupied with His labors in Galilee of the Gentiles.
Of the discourses that followed the Lord’s entry into Jerusalem, the parables of the Two Sons and the Marriage of the King’s Son are not found in this gospel; nor the parables of the Ten Virgins, the Talents, and the Sheep and the Goats.
For the prophecies given in Mark 13 refer to MATTHEW 24.
The solemn events of the Lord’s agony in the garden, the trial, condemnation and crucifixion follow. Of the Lord’s utterances on the cross, His asking forgiveness for His murderers; His promise to the repentant thief; His commending His mother to John; His saying, “I thirst”; “It is finished”; and His commending His Spirit unto the Father, are not recorded here. His commission to the eleven was “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned.” Signs should follow them that believe. After the ascension, they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following. Thus the narrative closes with a commission, which is viewed as having been carried out by the apostles. Briefly the gospel may be said to present to us the personal service of Christ and of His apostles.
It is believed that in Mark’s gospel chronological order has been preserved more than in any other. What is peculiar to this gospel are the many details and personal touches. We see too how immediately that one thing was done the Lord was occupied with another, as a diligent and devoted servant. All praise to His holy name! For a list of the principal events in the gospel history see NEW TESTAMENT.
Mark, Marcus
A disciple described as “John, whose surname was Mark,” and as “sister’s son to Barnabas.” When Peter was miraculously delivered from prison he resorted to the house of Mary, who was Mark’s mother. Peter may have been the means of his conversion, for he calls him his “son” (1 Peter 5:13). He accompanied Paul and Barnabas on their first missionary journey, but left them at Perga. When the second journey was proposed, Paul did not think it right to take Mark with them; but on Barnabas pressing this, they separated, and Barnabas took Mark with him and sailed to Cyprus (Acts 12:12,25; Acts 13:5,13; Acts 15:37,39). Paul and Mark were afterward reconciled; he was with Paul at Rome and was commended to the Colossians (Acts 4:10; Philem. 1:24). He was with Peter at Babylon, and when Paul was a second time a prisoner at Rome, he asked for Mark, saying he was serviceable for the ministry (2 Tim. 4:11). Doubtless this Mark was God’s instrument in writing the Gospel bearing his name.
Maroth
Town in the lowlands of Judah (Mic. 1:12). Not identified.
Marriage
This is God’s institution: He said it was not good that man should be alone, and He provided a suitable help for Adam in the person of Eve. Adam said, “This is now bone of my bones, and flesh of my flesh: she shall be called Woman (isha), because she was taken out of Man (ish). Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:23-24). This declaration of union was confirmed by the Lord, who, in quoting the above, added, “Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder” (Matt. 19:5-6; Mark 10:7-9). It is confirmed also by being taken as a type of the sacred union of the Lord with the church: “We are members of His body, of His flesh and of His bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” (Eph. 5:30-32).
All this shows that God’s institution of marriage was the union of one man and one woman, the two, and only two, becoming one. What is more than this is not of God, but is of human lust. This order was first broken through by Lamech, the sixth from Adam, who had two wives. Long after this instances are recorded of wives, on account of their great desire for children, giving their maid servants to their husbands: an act that would now be judged as most unnatural in a wife. Sarai gave her Egyptian handmaid to Abram “to be his wife” (the same word for “wife” being used for both Sarai and Hagar), and God said He would make of Ishmael a great nation. Jacob’s two wives gave their handmaids to their husband, and thus he had four wives. God reckoned the twelve sons of these four women equally as sons of Jacob, and they became the heads of the twelve tribes. It might have been thought that God would not have blessed the issue of these unions, but He did: there is no record of any law having been given on this subject.
In early times marriages were also contracted between near relatives. This was altered by the law of Moses as well as restrictions introduced as to divorce, though even under the law, because of the hardness of their hearts, Moses allowed them to put away their wives for any cause, “but from the beginning it was not so,” and from the time the Lord was on earth it was not to be so any longer (Matt. 19:5-9). The choice of persons to be appointed as bishops and deacons in the church, was restricted to those who were the husbands of “one wife” (1 Tim. 3:2,12; Titus 1:6). God has providentially so ordered it in all countries called Christian that a man is allowed to have but one wife; and in the best of those countries a man cannot divorce his wife except when she herself has already broken the marriage bond. Instruction is given in the Epistles to both: the wives are to be in subjection to their husbands, and the husbands are to love and cherish their wives, even as Christ the church (Eph. 5:28-29).
It is not now known how the negotiations were conducted that led to a man and woman being betrothed, or espoused, or what were the ceremonies usually attending it. The betrothed couple were at once looked upon as husband and wife, as seen in the case of Joseph, who thought of divorcing his espoused wife Mary (Matt. 1:18-19). In the East a man does not usually see his espoused wife until they are married (as Isaac did not see Rebecca and had no choice in the matter), the engagement, and the amount of dowry to be paid by the husband to the bride’s father, being arranged by the relatives.
Of the ancient marriage ceremonies very little is known. On the night of a marriage the young women went forth with lamps or torches to meet the bridegroom and to escort him to the house of the bride, as in Matthew 25. Such processions have been seen in modern times, and the same cry has been heard, “Behold the bridegroom.” They had marriage feasts, as in the parable of Matthew 22 (when a special garment was provided for each of the guests), and as the one to which the Lord, His mother, and His disciples were invited at Cana, where the Lord made the water into wine (John 2:1-11).
The assembly has been espoused as a chaste virgin to Christ (2 Cor. 11:2); and it waits for that glorious time when it will be said, “Let us be glad and rejoice, and give honor to Him: for the marriage of the Lamb is come, and His wife hath made herself ready.... arrayed in fine linen, clean and white; for the fine linen is the righteousnesses of saints.... Blessed are they which are called unto the marriage supper of the Lamb” (Rev. 19:7-9). The Lord will also have an earthly bride during the kingdom (Hos. 2:7). See also the Song of Solomon.
Mars Hill
See AREOPAGUS.
Marsena
One of the seven princes of Persia (Esther 1:14).
Martha
A disciple whom Jesus loved: she was apparently the head of the household at Bethany, which Jesus at times visited. Martha was probably the widow of Simon a leper (compare Matt. 26:6-13 with John 12:1-8), and superintended domestic arrangements. She received the Lord into “her house” (Luke 10:38). Having the Lord for a visitor she was burdened with much service, and begged Him to instruct her sister Mary to help her. A contrast is here drawn between the two sisters: the one occupied with what she could do for the Lord; the other with what He was: self being plainly uppermost in Martha, while the Lord Himself was paramount with Mary. “That good part” should not be taken from her. But in John 12, when the Lord was again at Bethany, and they made a supper for Him, Martha’s service is in no way qualified, the raising up by the Lord of her brother Lazarus, and His dealings with herself, having doubtless taught her the needed lesson. Service in communion with Himself is acceptable to Him
Martyr
The Greek word is, μάρτυς, and is very frequently translated “witness”; a martyr is one who meets with death because of the witness he bears. Stephen was a martyr (Acts 22:20); also Antipas (Rev. 2:13). The “two witnesses” in Revelation 11 will also be martyrs, and Babylon the Great is charged with being drunken “with the blood of the martyrs of Jesus” (Rev. 17:6). The history of the church records the faithfulness of many of these. There can be no doubt that many of the Old Testament saints also died as martyrs. Jezebel cut off the prophets of Jehovah (1 Kings 18:13). The Lord charged the Pharisees with being the children of them which killed the prophets (Matt. 23:31); and in the “cloud of witnesses” spoken of in Hebrews 11, were some of whom it is said “others were tortured [literally broken on the wheel], not accepting deliverance,” as many martyrs since then might have saved their lives by denying their faith. Christ Himself was the faithful and true witness (Rev. 1:5; Rev. 3:14); and He said to His persecutors, “Ye seek to kill Me, because My word hath no place in you....ye seek to kill Me, a man that hath told you the truth” (John 8:37,40). Thus the Lord Jesus was the true Martyr, though His death comprehended much more than dying as a martyr; namely, atonement.
Mary
1. Mother of Mark. She is only mentioned as having a house at Jerusalem, in which a meeting for prayer was held when Peter was in prison (Acts 12:12).
2. A Christian at Rome to whom Paul sent greetings: she had bestowed much labor on him and on others (Rom. 16:6).
Mary Magdalene
First spoken of as one who ministered to the Lord of her substance, to which is added that seven demons had been cast out of her. The two things stand in wonderful contrast; in the one she was completely under the power of Satan, and in the other she was ministering to the Lord Jesus (Luke 8:2-3). Nothing more is related of Mary until the crucifixion, when she is mentioned by name as being with the other women, gazing at the One she loved on the cross. She waited to see where the body was laid, then rested during the Sabbath, and on Saturday evening she bought spices with which to embalm the Lord’s body, but early the next morning she found the tomb empty. She ran with the news to Peter and John; who came and verified her statement, but went away again to their own home. Mary however could not leave the spot; and looking again into the tomb, she saw two angels there, to whom she lamented the loss of the body. The Lord revealed Himself to her, and comforted her broken heart by speaking her name “Mary,” to which she replied, “Rabboni,” or teacher. He sent her to His disciples with the wonderful message, “I ascend unto My Father, and your Father; and to My God, and your God.” This would be as true of her as of them. Her deep love was thus rewarded (Matt. 27:56; John 19:25; John 20:1-18). She is really called “Mary of Magdala,” a town near the Sea of Galilee: her name and her character are not in any way connected with the modern term of “Magdalen.”
Mary, Sister of Lazarus and Martha
The three are spoken of as those whom Jesus loved. They resided at Bethany, where they were privileged to welcome the Lord Jesus as a guest. On one of these visits Mary took her place at the feet of the Lord, feasting upon the words that fell from His lips. Martha wanted her help, but the Lord declared that one thing was needful, and Mary had chosen that good part, which should not be taken away from her (Luke 10:38-42). The heart of Mary was riven at the death of Lazarus. Word had been sent to the Lord that he was sick, and yet He had not come. When Jesus arrived Mary exclaimed, as Martha had done previously, “Lord, if Thou hadst been here, my brother had not died,” but Mary said it at the feet of the Lord. Jesus wept, and Mary thus learned His sympathy, and had a fresh taste of the good part which death could not take from her. To Martha Jesus said that she should have her brother back, and should see the power of death broken by the One who was “the resurrection and the life”; but Mary had Himself (John 11:1-44).
Afterward, when they made the Lord a supper, a few days before He suffered, Mary, in full appreciation of her Lord, anointed His head and His feet with costly ointment. Judas and others were indignant at what they called “waste,” but the Lord defended Mary’s action, and said He was being anointed for His burial: this act should be told of her in the whole world. Nothing was too costly to be spent upon such a Lord (John 12:1-8; compare Matt. 26:6-13; Mark 14:3-9). It should be noted that this is not the same event as that recorded in Luke 7:36-50.
Mary, the Mother of Jesus
She was the virgin that was prophesied of in the Old Testament who was to bear a son (Isa. 7:14). Gabriel was sent from God to announce to her that the Holy Spirit should come upon her, and the power of the Highest should overshadow her, and she should bring forth a Son, and should call His name JESUS. She had asked how it should be, and it being thus explained she piously answered, “Behold the handmaid of the Lord; be it unto me according to Thy word.” She then went to visit her cousin Elisabeth, who, being filled with the Holy Spirit, pronounced her blessed, and hailed her as “the mother of my Lord.” Mary also praised God: He had regarded the low estate of His handmaid: all generations would call her blessed (Luke 1:26-56).
An enrollment, or census, decreed by the imperial power of Rome, caused Joseph, to whom Mary had been espoused, to take her to the city of Bethlehem, where, according to prophecy, Jesus was born. There came shepherds to whom His birth had been announced by angels, accompanied by a multitude of the heavenly host praising God. Mary kept all these things and pondered them in her heart. When the babe was presented in the temple the pious Simeon blessed Mary, but had to tell her that a sword should pierce through her own soul. Homage was also rendered to Him by the Magi, but, to avoid the murderous intentions of Herod, Joseph was directed to carry Mary and the young child into Egypt. On returning they abode in Nazareth.
Mary is next met with when Jesus remained at Jerusalem after the Passover, and was found among the doctors. This had caused her great anxiety, and she had to hear His mysterious reply as to being about His Father’s business. She was with Him and His disciples at the marriage feast at Cana, when He uttered another mysterious sentence: “Woman, what have I to do with thee? Mine hour is not yet come.” She nevertheless instructed the servants to do whatever He told them, which resulted in their having the best wine at the end (as it will be in the kingdom). Once afterward Mary came with His “brethren” desiring to speak with Him; but again a mysterious saying declared that those who did the will of His Father were His brother, and sister, and mother (Matt. 12:46-50).
No doubt Mary subsequently understood the depth of these sayings when she came to learn what His death accomplished. She stood near the cross and saw her Son and her Lord nailed thereto: now the sword must have pierced her soul. She was commended by the Lord to the care of John, who took her to his own home. She was with the eleven at Jerusalem waiting for the gift of the Holy Spirit, and that is the last record we have of her. Christians gladly call her Blessed, for indeed it was a high honor to be the mother of Jesus; but it is not revealed that she held any place of authority or privilege beyond other saints; indeed, the way the Lord spoke to her, and of her, contradicts any such theory. Jesus was called her “first-born son,” clearly implying that she had other children. The crowds said, “Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us?” (Mark 6:3).
Mary, Wife of Cleophas
This name occurs but once, John 19:25; it is really “Clopas”; the word “wife” which is added in the AV is probably correct. By comparing together the following passages (Matt. 27:56,61; Matt. 28:1; Mark 15:40,47; Mark 16:1); and Luke 24:10, it appears probable that “the other Mary,” and “Mary the mother of James (or James the less) and Joses” allude to the same person, and she may have been the wife of Clopas. In John 19:25 this Mary is said to be the sister of the Lord’s mother, if we allow the word “and” to separate the persons, which is the most obvious sense; and it is natural that as this is the only place where we read of the Lord’s mother having a sister, it should say who she was. Thus there would be three Marys mentioned in the verse, and not four. That the Lord’s mother should have a sister also called Mary may appear, improbable, but the MSS vary, and there may have been a slight difference, as in the two modern names of Mary and Maria.
Maschil
A Hebrew word occurring in the headings of several of the Psalms, 32, 42, 44, 45, 52-55, 74, 78, 88, 89 and 142. The word signifies “instruction,” and these Psalm convey instruction to the remnant, which they will understand. The same word in the plural (maschilim) signifies “the wise, or the instructed ones” (See Dan. 11:33, 35; Dan. 12:3, 10). In the New Testament Christians are exhorted to be “teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3:16).
Mash
Son of Aram, and grandson of Shem (Gen. 10:23): called MESHECH (1 Chron. 1:17).
Mashal
Levitical city in Asher (1 Chron. 6:74). Called MISHEAL in Joshua 19:26; and MISHAL in Joshua 21:30. Not identified.
Masons
These must have had much to do with the building of the temple, and it may be that some of their handiwork is still to be seen in the foundations of the large level place in Jerusalem, called the Mosque enclosure, or the Temple area. It is generally supposed that the temple was built on some part of this enclosure, which had to be erected on the sides of the rock, the lower stones being let into the rock, and stones built upon them until the whole, except the summit of the rock, was a level plain. These stones formed no part of the temple, so that the temple could be destroyed without disturbing them.
There are such stones in situ, which are beautifully shaped and squared, fitting so closely that the blade of a pen-knife cannot be inserted, though there is no mortar between, showing the work of the “stonesquarers.” For such large stones this shows great skill on the part of the masons. Many of the stones have a narrow chiselled draft round the margins. The arches in the cellars, the aqueducts, cisterns, in Palestine, show various different styles of finishing, by which the period in which they were erected may be approximately ascertained (2 Sam. 5:11; 2 Kings 12:12; 2 Kings 22:6; 1 Chron. 14:1; 1 Chron. 22:2; 2 Chron. 24:12; Ezra 3:7). In the quarry underneath Jerusalem there is evidence by the small chips lying about that many stones were dressed there, ready for their appointed place (compare 1 Kings 6:7).
Masrekah
City or place of Samlah, an ancient king of Edom (Gen. 36:36; 1 Chron. 1:47). Not identified.
Massa
One of the sons of Ishmael (Gen. 25:14; 1 Chron. 1:30).
Massah
A name signifying “temptation,” given, along with the name of MERIBAH, to the place where the Israelites tempted God when they were in want of water (Ex. 17:7; Deut. 6:16; Deut. 9:22; Deut. 33:8). See KADESH.
Master
In the Old Testament there are five words so translated, but only one that occurs frequently, adon, which is often rendered “Lord,” and signifies “master” either as owner or ruler. In the New Testament there is 1. κύριος, often translated “Lord”; this is rendered “master” in reference to God in Ephesians 6:9 and Colossians 4:1; and is often used as between master and servants.
2. διδάσκαλος, “teacher.” This is often translated “master” in the gospels in application to the Lord (Matt. 8:19; Mark 4:38; Luke 3:12; John 1:38, and more). It is the same word in James 3:1, “Be not many teachers.”
3. δεσπότης, master in the sense of “owner,” as of slaves (1 Tim. 6:1-2; 2 Tim. 2:21; Titus 2:9; 1 Peter 2:18).
4. ἐπιστάτης, “superintendent, overseer” (Luke 5:5; Luke 8:24,45; Luke 9:33,49; Luke 17:13).
5. καθηγητής “leader” (Matt. 23:8,10).
6. ραββί, “Rabbi,” a Jewish title (Matt. 26:25,49; Mark 9:5; Mark 11:21; Mark 14:45; John 4:31; John 9:2; John 11:8).
7. κυβερνήτης, “ship-master” (Acts 27:11; Rev. 18:17).
Master-Builder
“Architect.” Paul was such, and laid the foundation of God’s building at Corinth (1 Cor. 3:10).
Mathusala
See METHUSELAH
Matred
Mother of Mehetabel the wife of Hadad, or Hadar, king of Edom (Gen. 36:39; 1 Chron. 1:50).
Matri
A family in the tribe of Benjamin (1 Sam. 10:21).
Matrix
“The womb” (Ex. 13:12,15; Ex. 34:19; Num. 3:12; Num. 18:15).
Mattan
1. Priest of Baal, slain in the time of Jehoiada (2 Kings 11:18; 2 Chron. 23:17).
2. Father of Shephatiah (Jer. 38:1).
Mattanah
Halting place of Israel near Moab (Num. 21:18-19).
Mattaniah
1. Original name of Zedekiah king of Judah (2 Kings 24:17).
2. Son of Micah, a Levite (1 Chron. 9:15; Neh. 11:17,22; Neh. 12:8,25,35).
3. Son of Heman: engaged in the service of song (1 Chron. 25:4,16).
4. Descendant of Asaph (2 Chron. 20:14).
5. Descendant of Asaph in the time of Hezekiah (2 Chron. 29:13).
6-9. Four who had married strange wives (Ezra 10:26-27,30,37).
10. Ancestor of Hanan, who assisted Nehemiah (Neh. 13:13).
Mattatha
Son of Nathan, in the genealogy of the Lord Jesus (Luke 3:31).
Mattathah
One who had married a strange wife (Ezra 10:33).
Mattathias
Son of Amos, and son of Semei, in the genealogy of the Lord Jesus (Luke 3:25-26).
Mattenai
1-2. Two who had married strange wives (Ezra 10:33,37).
3. Priest of the family of Joiarib (Neh. 12:19).
Matthan
Son of Eleazar, in the genealogy of the Lord Jesus (Matt. 1:15).
Matthat
1-2. Son of Levi, and son of another Levi, in the genealogy of the Lord Jesus (Luke 3:24,29).
Matthew
The son of Alphæus and one of the twelve apostles. He was a tax-collector for the Romans, called “publican” in the AV. He left his office immediately when he was called by the Lord and entertained Him at a feast. No other incidents are recorded of him apart from the other apostles. He is universally believed to have written the gospel bearing his name (Matt. 9:9; Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13). He is Galled LEVI in Mark 2:14; Luke 5:27,29.
Matthew, Gospel by
In this gospel Christ is more especially presented as the Messiah, the son of Abraham, and son of David. See GOSPELS. The genealogy here starts with Abraham, in contrast with that in Luke, which goes back to Adam because in that gospel the Lord is viewed as connected with man, that is, the seed of the woman. Here we read, He “shall save his people from their sins,” and in this gospel only is quoted the prophetic name IMMANUEL, “God with us.” Here only is the account given of the Magi inquiring for “the King of the Jews,” with the flight into Egypt, and the massacre of the infants. (The Magi did not come “when Jesus was born” (Matt. 2:1) but several months afterward. It is better translated “Jesus having been born.”) Christ is called out of Egypt, taking part thus in the history of Israel, God’s first-born son (Ex. 4:22). The Messiah being rejected, the remnant comes into weeping (Matt. 2:17-18).
Matthew 3-4. The remnant are separated by the preaching of John. Messiah takes His place with them in Jordan according to divine order. His Person is attested by a voice from heaven, and the full revelation of God in connection with the Son upon earth. Led of the Spirit, He overcomes Satan, and then calls the remnant around Himself.
In Matthew 5-7 the principles of Christ’s doctrine are unfolded largely, in contrast with that of “them of old time.” It goes to the springs of evil, and condemns the principles of violence and corruption; and the character of God Himself becomes the standard of practice for man here. The gate was strait and the way narrow which led to life, and there were but few (the remnant) who found it.
Matthew 8-9 present Jehovah’s servant, verifying Isaiah 53:1 and Psalm 103:3, and His service, ending with the typical raising up of Israel in the ruler’s daughter.
Christ goes on with His patient work of preaching the gospel of the kingdom, teaching in the synagogues, healing the sick, casting out demons, and exposing all the false pretensions that were in the leaders of the Jews.
In Matthew 10 Jesus takes the place of administrator, as Lord of the harvest, and sends out the twelve with a commission limited to the lost sheep of the house of Israel.
In Matthew 11 Christ shows the superiority of the kingdom of heaven to the prophetic ministry, ending in John the Baptist; and of the revelation of the Father to His own mighty works, which had not produced repentance; and in Matthew 12 He breaks the special links which had been formed in His coming after the flesh.
In Matthew 13 Christ reveals Himself as the Sower, in which character He had all along been acting. He gives a series of parables showing the mysteries of the kingdom of heaven. First, how “the word of the kingdom” was received, and the various obstacles in the world calculated to oppose and hinder its growth. Then, how, through the work of the enemy, false professors would spring up in the kingdom, and how evil principles would be introduced into it, which would work insidiously. The first four parables were spoken to the people—that of the tares being peculiar to this gospel. The Lord in explaining (in the house) the parable of the tares, speaks of the completion of the age, and of the judgment by which the Son of Man by angelic agency shall purge “out of His kingdom all things that offend, and them which do iniquity.” The last three parables were spoken to the disciples in private, and are peculiar to this gospel. They speak of the secret purpose of the kingdom. Christ buys the field in view of the treasure hidden there, and also buys the pearl of great price for its value in His eye. The gospel net gathers good and bad, but at the completion of the age a discriminating judgment will sever the “wicked from among the just.” See PARABLES.
Christ continues His work of grace notwithstanding His rejection by the rulers of Israel, and in Matthew 16 the truth of His person as Son of the living God having been confessed by Peter as the result of the Father’s revelation, He announces this as the foundation of the church which He will build, and against which the power of Hades shall not prevail. He gives to Peter the keys of “the kingdom of heaven” (an expression peculiar to Matthew, turning the eyes of the disciples to heaven as the source of light and authority, in contrast to a kingdom as from an earthly center, Zion, Rom. 11:26), and speaks of His own coming again in the glory of His Father, to give to every man his reward. The parables had dealt with the kingdom in mystery, but some who stood there should at once have a glimpse of the kingdom in glory, which was vouchsafed to them in seeing Jesus transfigured before them on the mount.
In Matthew18 the Lord furnishes instruction as to the order and ways of the kingdom, including the dealing with an offending brother, and again speaks of “the church,” and of its voice of authority, though it was then future; and adds the marvelous declaration as to where His presence would be vouchsafed, a place morally distant from the then existing temple and its priesthood: “Where two or three are gathered together unto My name, there am I in the midst of them.” The Lord proceeded in the parable of the King that would take account of His servants, to enforce the necessity of His disciples forgiving one another, as otherwise they would come under His Father’s hand. Farther on, the parable of the Laborers in the Vineyard maintains the sovereignty of the Lord in dispensing His own things: both of these parables being peculiar to Matthew. The Lord forewarns His disciples of what awaited Him, and gives them instruction to follow His example (Matt. 20:27-28).
In Matthew 21 The Lord rode triumphantly as Zion’s king into Jerusalem, claiming His inheritance, accompanied by a great crowd, which cried, “Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” He cleansed the temple a second time, and put to silence the chief priests, the elders, and all who sought to entangle Him in His talk, enforcing, too, the responsibility of the husbandmen. Notwithstanding their opposition, He spoke of the certainty of the establishment of God’s purpose in the parable of the marriage of the King’s Son. He foretold the judgments that should fall upon Jerusalem. He would often have gathered them, but they would not. He left them with the solemn words, “Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord” (Matt. 23:38-39).
In Matthew 24 the disciples asked three questions (Matt. 24:3). The Lord did not answer the question as to when the events predicted should take place, and His reply is a further prophecy. Matthew 24:4-44 are concerning Israel. Matthew 24:4-14 coincide with the first half of Daniel’s 70th week; and Matthew 24:15-28 with the last half of that week. Matthew 24:45-51 refer to Christians. This and the following chapter show the whole range and extent of what comes under the judgment of the Son of Man, both in His coming and sitting on His throne.
Matthew 25 is peculiar to Matthew: Matthew 25:1-30, the parables of the Ten Virgins and of the Talents, apply to professing Christians. Matthew 25:31-46 refer to the living Gentile nations who will be judged according to how they have treated the Jewish messengers, the brethren of Christ. See JUDGMENT, SESSIONAL.
The events of the trial, judgment, crucifixion, and resurrection of the Lord Jesus follow. The last scene with the apostles in this gospel is in Galilee, where Jesus had appointed to meet them, thus resuming connection with them as a Jewish remnant. He commissions them to teach all nations, adding, “Lo, I am with you alway, even unto the end of the age.” Compare “God with us” in Matthew 1:23. In a sense He remains with His own: hence the ascension is not here mentioned. Christ will be found again with Israel on earth, and then bless them and the Gentiles through them. The fact that Matthew was present at the ascension, and yet does not mention so important an event, is sufficient evidence that the evangelist had divine guidance as to what he should record: all such differences in the gospels are really by the inspiration of God, and are a profitable study.
Matthias
A disciple chosen by lot to fill up the number of the apostles after the fall of Judas Iscariot (Acts 1:23, 26).
Mattithiah
1. Son of Shallum, a Korahite: he had charge of the “things that were made in the pans” (1 Chron. 9:31).
2. Levite, musician and door-keeper in the time of David (1 Chron. 15:18,21; 1 Chron. 16:5).
3. Son of Jeduthun, and one appointed to the service of song (1 Chron. 25:3,21).
4. One who had married a strange wife (Ezra 10:43).
5. One who stood beside Ezra when he read the law (Neh. 8:4).
Mattock
1. chereb, probably sword or tool (2 Chron. 34:6, the margin reads “mauls”).
2. machareshah, plowshare, coulter (1 Sam. 13:20, 21).
Hoe
3. mader, probably a hoe or spade (Isa. 7:25).
Maul (Mephits)
Mallet or war-club for breaking in pieces or attacking (Prov. 25:18).
Modern Mallet
Maw
The rough prickly stomach of ruminating animals (Deut. 18:3). Old expositors considered an animal to consist of three parts, the head, the legs, and the body, and that the priest had a portion of each.
Tripe Dish
Mazzaroth
Probably the twelve signs or constellations of the Zodiac (Job 38:32): see margin. The Hebrew word mazzaloth occurs in 2 Kings 23:5, translated “planets,” but twelve signs, or “constellations” in the margin.
“Gemini” – The Twins
Meah
A tower in the walls of Jerusalem when rebuilt by Nehemiah. The word signifies “a hundred”; but what this refers to, or where the tower was situated, is not known (Neh. 1; Neh. 12:39). RV reads Hammeah.
Mearah
Place in the north of Canaan, mentioned by Joshua as a boundary of the land that had not then been possessed: it is called in the margin “the cave” (Josh. 13:4). Identified with Mogheiriyeh, 33° 38' N, 35° 26' E.
Measures
See WEIGHTS.
Meat
Several Hebrew and Greek words of various significations are so translated, but scarcely any refer to flesh; the general meaning is food of any sort (Gen. 1:29-30; Ezek. 47:12; Acts 27:33-36).
Meat Offering
See OFFERINGS.
Mebunnai
A Hushathite, one of David’s mighty men (2 Sam. 23:27).
Mecherathite
Designation of Hepher (1 Chron. 11:36). Perhaps the same as Maachathite in 2 Samuel 23:34.
Medad
One of the seventy elders on whom the Spirit rested, and who prophesied (Num. 11:26-27).
Medan
Son of Abraham and Keturah (Gen. 25:2; 1 Chron. 1:32). His descendants have not been traced.
Medeba
Plain and city on the east of the Jordan. It fell to the lot of Reuben, but was possessed at times both by the Amorites and the Moabites (Num. 21:30; Josh. 13:9,16; 1 Chron. 19:7; Isa. 15:2). Identified with Madeba, 31° 43' N, 35, 47' E.
Medes, Media
The Hebrew is the same for the two words. This powerful race is traced back to Madai the son of Japheth (Gen. 10:2). They occupied a large district, having the Caspian Sea on the north-east; Armenia on the north-west; Parthia on the east; Persia on the south; and Assyria on the west. The boundaries no doubt varied at different times owing to the conflicts of the Medes with their neighbors.
The first mention of them is when Shalmaneser took Samaria and carried away the Israelites, placing some of them “in the cities of the Medes” (2 Kings 17:6; 2 Kings 18:11). Under Cyaxares (about B.C. 634) a Median empire was founded. He is called Ahasuerus in Daniel 9:1. He pushed his conquests westward, and was able to overthrow the Assyrian empire. Astyages succeeded Cyaxares, but Cyrus the Persian was rising in power and subdued Astyages, but allowed him to reign as king, and he was probably Darius the Mede of Daniel. The kingdom was called at first that of the “Medes and Persians,” as in Daniel 5:28; and Daniel 6:8,12,15; but, at a later period, the Persians had the pre-eminence (Compare Dan. 8:3), and are mentioned first (Esther 1:3,14,18). They conquered Babylon and Asia Minor. On the death of Astyages, Cyrus reigned alone. It became the second great empire of the Gentiles. See DANIEL. There were some bearing the name of Medes present at Jerusalem on the day of Pentecost. The Medes and Persians are considered to have been branches of the Aryan race and were one in origin, language, religion (Esther 10:2; Isa. 13:17; Isa. 21:2; Jer. 25:25; Jer. 51:11,28; Dan. 8:20; Acts 2:9). Darius in Daniel 5:31 is called the MEDIAN.
Mediator
Middle man, one who can stand between two and have dealings with both. Such was Moses: he conveyed to the people the words of Jehovah, and carried to Jehovah the replies of the people. Again and again he pleaded their cause. The very fact of a mediator acting between two, is used by the apostle to show that God’s acting with Abraham was on a different principle. “A mediator is not of one, but God is one,” and He made to Abraham personally an unconditional promise (Gal. 3:19-20). The Lord Jesus is the Mediator—the only mediator—“between God and men” universally. It is through Him that God has been enabled to approach men in a Man with forgiveness of sins, and consequently to Him any poor sinner can go, and will in no wise be cast out. He is the Mediator of the new covenant that will be made with Israel in the future: they will be blessed only through Him, as the saints of God are now blessed through Him and in Him (1 Tim. 2:5; Heb. 8:6; Heb. 9:15; Heb. 12:24).
Medicine
On the banks of the future river that will flow from the sanctuary, trees will grow, of which it is said, “The fruit thereof shall be for meat, and the leaf thereof for medicine” (Ezek. 47:12). This agrees with Revelation 22:2. The prophet Jeremiah twice observes that when God brings His judgments upon a people, no medicine will cure them (Jer. 30:13; Jer. 46:11). Proverbs 17:22 Says, “A merry heart doeth good like a medicine,” or “promoteth healing.”
Meet, to Be
In the Old Testament there are five Hebrew words so translated, signifying “to be right, proper, fit,” which do not call for remark. In the New Testament are
1. δεῖ, often translated “must” and “ought.” It “behooved” the father to make merry when the prodigal son returned (Luke 15:32). Sinners received the punishment that was “fit” (Rom. 1:27).
2. ἱκαυόω. The Christian is made “fit” to share the portion of the saints in light (Col. 1:12).
3. εὔχρηστος. By the Christian separating himself from the vessels to dishonor, he becomes a vessel to honor, sanctified, “serviceable” to the Master (2 Tim. 2:21).
Megiddo, Megiddon
City and valley on the borders of Issachar and Manasseh. It was conquered by Joshua (Josh. 12:21). Later it is mentioned among the cities from which Manasseh did not drive out the inhabitants; “the Canaanites would dwell in that land” (Josh. 17:11; Judg. 1:27). The rout of Sisera’s army was in this district; and at Megiddo Josiah fell when he rashly attacked Pharaoh-nechoh (Judg. 5:19; 1 Kings 4:12; 1 Kings 9:15; 2 Kings 9:27; 2 Kings 23:29-30; 1 Chron. 7:29; 2 Chron. 35:22; Zech. 12:11). See ARMAGEDDON. The city is identified by some with el Lejjun, 32° 35' N, 35° 10' E, but others prefer the ruins at el Mujedda, 32° 28' N, 35° 27' E. The valley is otherwise known as “the valley of Jezreel.” The WATERS of MEGIDDO probably refer to the copious springs found in that district.
Mehetabeel
Ancestor of Shemaiah, an enemy of Nehemiah (Neh. 6:10).
Mehetabel
Wife of Hadar, or Hadad, king of Edom (Gen. 36:39; 1 Chron. 1:50).
Mehida
Ancestor of some Nethinim who returned from exile (Ezra 2:52; Neh. 7:54).
Mehir
Son of Chelub, a descendant of Judah (1 Chron. 4:11).
Meholathite
Designation of Adriel and Barzillai (1 Sam. 18:19; 2 Sam. 21:8). The name signifies “a man of Meholah,” which may refer to Abel-meholah, the birth-place of Elisha (1 Kings 19:16).
Mehujael
Son of Irad, a descendant of Cain (Gen. 4:18).
Mehuman
One of the seven chamberlains of Ahasuerus (Esther 1:10).
Mehunim, Meunim
Ancestor of some Nethinim, who returned from exile (Ezra 2:50; Neh. 7:52).
Mehunims
A people against whom Uzziah was helped by God (2 Chron. 26:7). Perhaps the same as the Maonites mentioned in Judges 10:12.
Mejarkon
City in Dan (Josh. 19:46). Not identified.
Mekonah
City inhabited on the return from exile (Neh. 11:28). Identified by some with ruins at el Mekenna, 31° 47' N, 34° 51' E.
Melatiah
A Gibeonite who helped to repair the wall of Jerusalem (Neh. 3:7).
Melchi
1-2. Son of Janna, and son of Addi, in the genealogy of the Lord Jesus (Luke 3:24, 28).
Melchi-shua
See MALCHI-SHUA.
Melchiah
See MALCHIAH.
Melchisedec, Melchizedek
King of Salem and priest of the most high God. He came forth to meet Abraham after he had rescued Lot and those taken with him. Melchisedec brought forth bread and wine, and blessed Abraham, and Abraham gave to him tithes of all. He was a type of Christ as a royal-priest: “King of righteousness and king of peace,” as He will be in the Millennium. Melchisedec was a priest of an entirely different order from that of Aaron, which passed from father to son. There is no mention of his progenitors, nor of any descendant: “without father, without mother, without genealogy; having neither beginning of days nor end of life,” being thus a beautiful type of the Son of God, who has been called by God to be “a priest forever after the order of Melchisedec.” Nothing is said of any sacrifice being offered by Melchisedec to God: he rather brought forth from God that which symbolizes life and joy (compare John 6:51; John 2:1-10), and blessed him that had the promises. So when Christ comes it will not be to put away sin by sacrifice; but to refresh and bless His people. Blessing characterizes the Melchisedec priesthood of Christ (Gen. 14:18-20; Psalm 110:4; Heb. 5:6,10; Heb. 6:20; Heb. 7:1-21).
Melea
Son of Menan, in the genealogy of the Lord Jesus (Luke 3:31).
Melech
Son of Micah, a descendant of Saul (1 Chron. 8:35; 1 Chron. 9:41).
Melicu
Priest mentioned in Nehemiah 12:14. Apparently the same as MALLUCH in Nehemiah 12:2.
Melita
Modern Malta
The island on which Paul was shipwrecked. He and the whole of the ship’s company were received kindly by the inhabitants. Paul cured the father of the chief man and many others. They stayed there three months, and were bountifully supplied when they left (Acts 28:1-11). It is the well-known island of Malta in the Mediterranean.
Melons (Abattichim)
The similar Arabic word batekh is a generic name for melons, &c., and would include different species. The common melon in the East is the cucumis melo, and the water melon the cucurbita citrullus. The melon was one of the fruits the Israelites had eaten in Egypt, and for which they longed in the wilderness (Num. 11:5). Kitto long remembered the gratitude with which he received a slice of melon when traveling in a hot and dry plain in the East.
Melzar
One under whom Daniel and his companions were placed in Babylon (Dan. 1:11-16). The Hebrew has the article, and it is supposed to be a title, as “the steward,” rather than a proper name.
Memphis
The Hebrew of this is Moph, (Hos. 9:6), and is judged to be the capital of lower or northern Egypt. It is called NOPH in Jeremiah and Ezekiel. It was denounced in the prophets and given over to destruction (Isa. 19:13; Jer. 2:16; Jer. 44:1; Jer. 46:14, 19; Ezek. 30:13, 16).
Memphis was one of the earliest cities of Egypt, and was in the district where some of the largest works were raised. In hieroglyphics it was styled Men-nofre, interpreted “abode of the good.” Some of the early dynasties were Memphian, during which the city rose to eminence. Its downfall was predicted by Ezekiel, “Thus saith the Lord God: I will also destroy the idols, and I will cause their images to cease out of Noph; and there shall be no more a prince of the land of Egypt” (Ezek. 30:13). This was uttered about B.C. 570, and it was about B.C. 526 that Cambyses conquered Egypt. Enraged by the opposition he had encountered at Memphis, according to Herodotus, he committed great ravages in the city, scourged the priests, made sport of their gods, and burnt them. Memphis did not recover this attack, and its site was for a long while unknown. It is now held to have been on the west of the Nile, about 29° 53' N, where a few relics have been discovered.
Memucan
One of the seven princes of Persia (Esther 1:14, 16, 21).
Menahem
Son of Galli: he conspired and slew Shallum king of Israel, and reigned in his stead. He was a cruel and idolatrous ruler. To avert an Assyrian invasion he paid a thousand talents of silver, which he exacted from the people. He reigned ten years, B.C. 772-761 (2 Kings 15:14-23).
Menan
Son of Mattatha, in the genealogy of the Lord Jesus (Luke 3:31).
Mene, Mene, Tekel, Upharsin
The words written on the wall at Belshazzar’s feast (Dan. 5:25). There are two things said of the king’s wise men: they could not read the writing, nor make known to the king its interpretation (Dan. 5:8). Various suggestions have been made as to why the wise men could not read the writing. It may have been because the letters were the ancient Hebrew characters, which, though known to Daniel, would be unknown to them. The words and their meanings stand thus (peres is the singular of upharsin which is plural):
MENE MENE TEKEL UPHARSIN.
numbered numbered weighed divided.
It will readily be seen that even if such a sentence had been read, its signification could not have been known apart from the teaching of God. Each word appears to have had a hidden meaning which was revealed to Daniel. Thus the kingdom was “numbered” and finished. As we say of a person, “his days are numbered.” The king had been “weighed” in the balances, and was found wanting, as none can come up to God’s standard. The kingdom was “divided,” and given to the Medes and Persians (Peres). Thus, as always, God alone can interpret what He has caused to be written. The prediction was fulfilled by the city and kingdom being taken that same night.
Meonenim
Not the “plain” but the “oak” of Meonenim, that is, the Enchanter’s Oak, or “the regarders of times” as in the margin (Judg. 9:37).
Meonothai
Son of Othniel, a brother of Caleb (1 Chron. 4:14).
Mephaath
Levitical city in Reuben, east of the Jordan (Josh. 13:18; Josh. 21:37; 1 Chron. 6:79; Jer. 48:21). Not identified.
Mephibosheth
1. Son of Jonathan, the son of Saul. When five years old he fell from his nurse’s arms or shoulder, and became lame on both his feet. When David came into power he inquired if there were any of Saul’s descendants to whom he could show the kindness of God for Jonathan’s sake, and Mephibosheth was found. All that had been Saul’s possessions were given to Mephibosheth under the care of Ziba as his servant, and Mephibosheth was made to sit at the king’s table continually. David and Jonathan had made a league together as to their seed (1 Sam. 20:15,42). David fully respected this and far exceeded it, for it was true grace in him to bring Mephibosheth to sit at his table.
When Absalom revolted, Ziba brought presents to David, and slandered Mephibosheth, saying that he sought the kingdom. David thereupon gave to Ziba all the possessions of Mephibosheth; but on hearing subsequently Mephibosheth’s explanations, David divided the inheritance between them. His doing this, and the way he answered Mephibosheth, “Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land,” makes it doubtful whether David was quite convinced of Mephibosheth’s innocence. While the king was away Mephibosheth had not dressed his feet, nor trimmed his beard, nor washed his clothes; and when David decided that the land should be divided, he said, “Yea, let him take all, forasmuch as my lord the king is come again in peace.” When Saul’s descendants were required for a recompense to the Gibeonites David spared Mephibosheth for Jonathan’s sake, nor was he mentioned when the king died (2 Sam. 4:4; 2 Sam. 9:3-13; 2 Sam. 16:1-4; 2 Sam. 19:24-30; 2 Sam. 21:7). In 1 Chronicles 8:34 and 1 Chronicles 9:40 he is called MERIB-BAAL, “Baal contendeth.”
2. Son of Saul and Rizpah: he and his brother Armoni were among the seven given up to death, on account of the famine that God brought upon the land because Saul’s sin against the Gibeonites had not been atoned for. Rizpah protected the bodies by day and by night, until David caused their remains to be buried with those of Saul and Jonathan (2 Sam. 21:8-14).
Merab
Eldest daughter of Saul: she was promised to David, but was given to Adriel the Meholathite (1 Sam. 14:49; 1 Sam. 18:17,19). See ADRIEL.
Meraiah
Priest “of Seraiah” in the days of Joiakim (Neh. 12:12).
Meraioth
1. Son of Zerahiah, a priest (1 Chron. 6:6-7,52; Ezra 7:3).
2. Son of Ahitub, a priest (1 Chron. 9:11; Neh. 11:11).
3. Ancestor of Helkai, a priest in the days of Joiakim (Neh. 12:15).
Merari, Merarites
Third son of Levi, and his descendants. He entered into Egypt with his family, but nothing is further recorded of him personally. The MERARITES became a large branch of the Levites. They had charge of the heavier parts of the tabernacle, to carry which they had four wagons and eight oxen. In the land they had twelve cities from among the tribes of Reuben, Gad, and Zebulun, including the city of Ramoth-gilead. They shared in the duties devolving on the Levites during the kingdom, a third part of the singers and a third part of the door-keepers being Merarites. Some of their descendants returned from exile (Ex. 6:16,19; Num. 3:17-37; Num. 4:29-45; Num. 7:8; Num. 10:17; Num. 26:57; Josh. 21:7,34-40; 1 Chron. 6:1-77; Ezra 8:19).
Merathaim
Symbolical name given to the country of the Chaldeans, signifying “double rebellion,” perhaps alluding to the double captivity of the Israelites by Chaldea (Jer. 50:21; compare Jer. 50:25).
Mercurius (ἐρμῆς)
The god Hermes of the Greeks, identified with Mercurius of the Romans. When a miracle had been wrought by Paul at Lystra the heathen inhabitants supposed this god was visiting them in the person of Paul, and the priest would have sacrificed to him (Acts 14:12).
Mercy
See GRACE.
Mercy Seat
This was made of pure gold and covered the ark. Two cherubim were also made of pure gold and were of one piece with the mercy seat. The faces were inwards, towards the covenant that was contained in the ark. God said to Moses, “I will commune with thee from above the mercy seat, from between the two cherubim which are upon the ark of the testimony.” The place for the mediator to receive divine communications from God, and for the high priest to approach with the blood of atonement, was the mercy seat. It is typical of Christ, the same word being used in the New Testament for the mercy seat in the tabernacle and for the Lord Himself, “whom God hath set forth to be a mercy seat,” ἱλαστήριον (Rom. 3:25; Heb. 9:5).
Blood was sprinkled on the mercy seat and before the mercy seat once a year on the day of atonement. This Aaron “suffered for himself, and for the errors of the people:” typical of Christ entering into heaven, having obtained eternal redemption for us (Heb. 9:7,12). The veil of the temple being rent, God has come out in grace, and man in the person of Christ has gone in, and the Christian is exhorted to come at all times boldly to the throne of grace that he may find grace to help in time of need (Ex. 25:17-22; Ex. 26:34; Ex. 30:6; Ex. 31:7; Ex. 35:12; Ex. 37:6-9; Ex. 39:35; Ex. 40:20; Lev. 16:2-15; Num. 7:89; 1 Chron. 28:11).
Mered
Son of Ezra, a descendant of Judah (1 Chron. 4:17-18).
Meremoth
1. Son of Uriah, a priest: he weighed the vessels brought from Babylon, and helped to repair the wall of Jerusalem (Ezra 8:33; Neh. 3:4,21).
2. One who had married a strange wife (Ezra 10:36).
3. Priest who sealed the covenant (Neh. 10:5).
4. Priest who returned with Zerubbabel (Neh. 12:3).
Meres
One of the seven princes of Persia (Esther 1:14).
Merib-baal
See MEPHIBOSHETH.
Meribah, Meribah-kadesh
See KADESH.
Merodach
An idol of Babylon (Jer. 50:2). It is MARDUK on the monuments.
Merodach-baladan
King of Babylon who sent letters and a present to Hezekiah when he heard that he had been sick. Hezekiah was glad of this, but it was accepting the friendship of the world, to which as a result his posterity would be captives (Isa. 39:1). Doubtless the same occurrence is referred to in 2 Chronicles 32:31, though the name of the king of Babylon is not mentioned, where it is stated that one object of the ambassadors being sent was to inquire respecting the “wonder that was done in the land,” namely, the shadow going back ten degrees (2 Kings 20:8-13). Here the king is called BERODACH-BALADAN.
Merom, Waters of
Lake Huleh
A lake in the north of Palestine through which the river Jordan flows. It is connected with a large morass on its north side, in which there is an abundance of tall papyrus. The streams forming the Jordan flow into this morass, and thence into the Merom waters. The open water is about four and a half miles from north to south and three and a half miles at its widest. It lies seven feet above the level of the sea. This was where Joshua defeated the confederate kings of the north (Josh. 11:5-9). Identified with Baheiret el Huleh, 33° 4' N, 35° 37' E.
Meronothite
Designation of Jehdeiah and Jadon (1 Chron. 27:30; Neh. 3:7). Its origin is unknown.
Meroz
Some unknown place, the inhabitants of which were to be cursed bitterly because they came not to the aid of Barak (Judg. 5:23).
Mesech
Place mentioned in connection with Kedar; probably connected with Gog. The Psalmist was dwelling among quite strange nations (Psa. 120:5). The Hebrew is the same as MESHECH: see No. 1.
Mesha
1. One of the limits of the Joktanites, Genesis 10:30: probably in the S.E. Perhaps Musa on the Red Sea.
2. King of Moab, described as a sheep-master: a pastoral prince rich in flocks and herds. He was tributary to Ahab, but rebelled and suffered an entire defeat from Jehoram, Jehoshaphat, and the king of Edom. With 700 men he endeavored to break through the allied forces but failed. In desperation he offered his eldest son as a sacrifice on the wall (2 Kings 3:4-27).
3. Eldest son of Caleb the brother of Jerahmeel (1 Chron. 2:42).
4. Son of Shaharaim, a Benjamite (1 Chron. 8:9).
Meshach
Name given by the prince of the eunuchs to Mishael, one of Daniel’s companions at Babylon: he was one of the three noble men who, faithful to God in refusing to worship the image set up by the king, were cast into the fiery furnace; but were miraculously preserved by God, there being not even the smell of fire on their garments. Nebuchadnezzar blessed their God, who had thus delivered them, and they were promoted in the province of Babylon (Dan. 1:7; Dan. 2:49; Dan. 3:12-30). Nebuchadnezzar, head of the Gentile power, having been brought into a prominent position by God is compelled to own the God of this captive but faithful remnant, who had shown His power in protecting those who were faithful to Him.
Meshech
1. Son of Japheth, and his descendants (Gen. 10:2; 1 Chron. 1:5; Ezek. 27:13; Ezek. 32:26; Ezek. 38:2-3; Ezek. 39:1). Probably the progenitors of the Moschi and Muscovites.
2. Grandson of Shem (1 Chron. 1:17). Called MASH in Genesis 10:23.
Meshelemiah
A Korhite, descendant of Asaph (1 Chron. 9:21; 1 Chron. 26:1-2, 9). Apparently the same as SHELEMIAH in 1 Chronicles 26:14.
Meshezabeel
1. Grandfather of Meshullam who helped to rebuild the wall of Jerusalem (Neh. 3:4).
2. One who sealed the covenant (Neh. 10:21).
3. Father of Pethahiah (Neh. 11:24).
Meshillemith
Son of Immer, a priest (1 Chron. 9:12).
Meshillemoth
1. An Ephraimite, father of Berechiah (2 Chron. 28:12).
2. Son of Immer, a priest (Neh. 11:13). Probably the same as MESHILLEMITH.
Meshobab
Descendant of Simeon (1 Chron. 4:34).
Meshullam
1. Grandfather of Shaphan the scribe (2 Kings 22:3).
2. Son of Zerubbabel (1 Chron. 3:19).
3. Head of a Gadite family (1 Chron. 5:13).
4. Son of Elpaal, a Benjamite (1 Chron. 8:17).
5. Son of Hodaviah, or Joed, a Benjamite (1 Chron. 9:7; Neh. 11:7).
6. Son of Shephathiah, a Benjamite (1 Chron. 9:8).
7. Son of Zadok the priest (1 Chron. 9:11; Neh. 11:11). Probably the same as Shallum, son of Zadok.
8. Son of Meshillemith, a priest (1 Chron. 9:12).
9. Kohathite who superintended the repairs of the temple (2 Chron. 34:12).
10-12. Three who assisted Ezra on his return from exile (Ezra 8:16; Ezra 10:15; Neh. 8:4).
13. One who had married a strange wife (Ezra 10:29).
14-15. Two who assisted in repairing the wall of Jerusalem (Neh. 3:4,6,30; Neh. 6:18).
16. Priest who sealed the covenant (Neh. 10:7).
17. A chief of the people who sealed the covenant (Neh. 10:20).
18-19. Two mentioned in the succession of priests (Neh. 12:13,16).
20. A chief among the Levites (Neh. 12:25).
21. One who assisted at the dedication of the wall of Jerusalem (Neh. 12:33).
Meshullemeth
Wife of Manasseh king of Judah (2 Kings 21:19).
Mesobaite
Designation of Jasiel, one of David’s valiant men (1 Chron. 11:47). Its signification is unknown.
Mesopotamia
This name signifies “midst of the rivers.” It is the district lying between the rivers Euphrates and the Upper Tigris, especially in the N.W. It is first mentioned as the abode of Nahor and his family. Isaac’s wife came from thence, and Jacob served Laban there. Mention is made of but one king of Mesopotamia, Chushan-rishathaim, who ruled over Israel—no doubt a part of them—for eight years (Judg. 3:8-10). Mesopotamia became absorbed in the great nations, belonging successively to the Assyrians, Medea and Persians, Greeks, and Romans; and is now possessed by the Turks (Gen. 24:10; Deut. 23:4; 1 Chron. 19:6; Acts 2:9; Acts 7:2). See ARAM-NAHARAIM.
Messiah, Messias
See CHRIST.
Meteyard
A rod or line by which lengths could be ascertained: the same word is often translated “measure” (Lev. 19:35).
Metheg-ammah
Place taken from the Philistines (2 Sam. 8:1). The corresponding account in 1 Chronicles 18:1 has “Gath and her towns” (literally daughters). The signification of the name in Samuel is much disputed. Gesenius and Fürst interpret it “bridle of the mother-city.” This would well agree with “Gath and her daughter towns.”
Methusael
Son of Mehujael and father of Lamech (Gen. 4:18).
Methuselah
Son of Enoch, and the seventh from Adam: he lived 969 years, longer than any other person, and died in the year of the flood (Gen. 5:21-27; 1 Chron. 1:3). He is called MATHUSALA in Luke 3:37.
Meunim
See MEHUNIM.
Mezahab
Grandfather of Mehetabel (Gen. 36:39; 1 Chron. 1:50).
Miamin
1. One who had married a strange wife (Ezra 10:25).
2. Priest who returned from exile (Neh. 12:5). Probably the same as MINIAMIN in Nehemiah 12:17.
Mibhar
Son of Haggeri and one of David’s mighty men (1 Chron. 11:38).
Mibsam
1. Son of Ishmael (Gen. 25:13; 1 Chron. 1:29).
2. A descendant of Simeon (1 Chron. 4:25).
Mibzar
Descendant of Esau and duke of Edom (Gen. 36:42; 1 Chron. 1:53).
Micah
1. A man of Mount Ephraim, whose history reveals the sad state of private life in Israel, as well as the mixture of idolatry with the name of Jehovah, early in the times of the Judges, Phinehas being still high priest. He had a house of gods, and made an ephod and teraphim, and consecrated one of his sons to act as priest. A wandering son of Levi finding his way to Micah’s house was gladly received by him, treated as one of his sons, and became his priest. Then Micah said, “Now know I that the Lord will do me good, seeing I have a Levite to my priest.” The Danites however, seeking a larger inheritance, sent spies to the north, who came near Micah’s house, and knowing the voice of the Levite, asked him to inquire of God for them. He ventured to reply, “Go in peace: before the Lord is your way wherein ye go.” A larger body of Danites afterward came and carried away the gods of Micah, and the ephod and the teraphim, together with the Levite, and took them to the north, where they established themselves. Micah hastened after them, but could not recover his gods. There was no king in Israel, and every man did that which was right in his own eyes; and God, though nominally owned, was, alas, in reality ignored( Judg. 17-18).
2. Son of Shimei, a descendant of Reuben (1 Chron. 5:5).
3. Son of Merib-baal, or Mephibosheth, the grandson of Saul (1 Chron. 8:34-35; 1 Chron. 9:40-41). Called MICHA in 2 Samuel 9:12.
4. Son of Zichri, or Zabdi, or Zaccur, a Levite (1 Chron. 9:15). Apparently called MICHA in Nehemiah 11:17,22; and MICHAIAH in Nehemiah 12:35.
5. Son of Uzziel, a Kohathite (1 Chron. 23:20). Called MICHAH in 1 Chronicles 24:24-25.
6. Father of Abdon (2 Chron. 34:20). Called MICHAIAH in 2 Kings 22:12.
7. The Morasthite, the prophet (Jer. 26:18; Mic. 1:1).
Micah, Book of
Nothing is known of the prophet personally. He prophesied during the reigns of Jotham, Ahaz, and Hezekiah, kings of Judah, and was thus contemporary with Isaiah and Hosea. His prophecy was concerning Samaria and Jerusalem. God spoke from His holy temple, and the prophet exclaimed, “Hear, all ye peoples.” He spoke to all people saying, “Hearken, O earth.” All the earth was involved in the judgments that God was going to bring upon His chosen people: a solemn consideration when the people of God, instead of being a testimony for Him, bring the judgments of God down on the world. The time has come that judgment must begin at the house of God. The prophecy seems to divide itself into three sections: the word “hear” introducing each: 1. Micah 1-2; 2. Micah 3-5; 3. Micah 6-7.
Micah 1-2. may be regarded as introductory. Judgments should fall upon Samaria, her wound was incurable; but they should also approach Judah and Jerusalem. The Assyrian is the special instrument of the judgments.
Micah 2. The prophet speaks of the moral state of the people that called for judgment. Schemes of violence were devised by them to gratify their covetousness. They had turned away from the testimony, and it should be taken from them. Micah 2:6 may be translated “Prophesy ye not, they prophesy. If they do not prophesy to these, the ignominy will not depart.” Their wickedness spared neither women nor children. There was a call to arise and depart, for the land of promise was polluted. Nevertheless, God does not renounce His purpose concerning Israel. He will gather them together for blessing in the last days. There shall be a “breaker” by whom He will remove all obstacles.
Micah 3. The princes and prophets are denounced because of their iniquity; but the prophet himself was full of power to declare the sin of Israel, consequently Zion should be plowed as a field, and Jerusalem should become heaps. This prophecy has been literally fulfilled.
Micah 4 turns to the blessing of the last days, when Mount Zion will have the first place, and many nations will approach the mountain of the Lord that they may learn His ways. The people will be judged in righteousness; and there will be peace, safety, and plenty. But before this there would be the loss of the royal power established in Zion, and their captivity in Babylon, but they should be redeemed. Eventually there would be many nations come against Zion, but the daughter of Zion should beat them to pieces, and consecrate their spoils to Jehovah, the Lord of the whole earth (compare Psa. 83, Isa. 17:12-14; Zech. 14:2).
Micah 5. Another subject and another Person are introduced before the final blessings of Israel can be brought to them, namely, the MESSIAH, “the judge of Israel,” whose goings forth had been from of old, from everlasting. Micah 5:2 tells where Christ would be born, and this prophecy was referred to by the religious rulers when Herod inquired of them respecting His birth. If this verse be read as a parenthesis it will make the context clearer. Because the Judge of Israel was smitten on the cheek with a rod, therefore He gave them up until the time of bringing forth, when the remnant of His brethren should return unto the children of Israel; that is, they will no longer be added to the church as in Acts 2:27. “He shall stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah his God; and they shall abide.”
The Assyrian will appear at the close, but only to be destroyed; for Jehovah will have renewed His connection with Israel. The remnant of Jacob will then be in power as a lion: horses and chariots will be destroyed, and all graven images and symbols of idolatry. God will execute such vengeance as will not previously have been heard of.
Micah 6 returns to the moral condition of the people, and the judgments that must follow. Jehovah pathetically appeals to His people. He recounts what He has done for them, and asks wherein He had wearied them. Let them testify against Him. He rehearses their sins, and the punishments that must follow.
Micah 7. The prophet takes the place of intercessor, and pleads with God for the people, lamenting their condition; but in faith he says, “I will look unto Jehovah; I will wait for the God of my salvation: my God will hear me.” Those who rejoiced at their tribulation shall be trodden down as mire. The city will be rebuilt and the people brought from far, to the amazement of the nations, who will be confounded to see them in power again. The prophet closes with expressions of faith in and adoration of the God that pardons. He has confidence that God will perform the truth to Jacob, and the mercy to Abraham, which He had sworn to their fathers from the days of old.
Micaiah
Son of Imla. When Ahab was joined by Jehoshaphat, and all Ahab’s prophets foretold his success against Ramoth-gilead, Jehoshaphat asked if there was not yet another prophet of Jehovah of whom they could inquire. Then Micaiah was sent for, though Ahab said that he hated him, for he always prophesied evil unto him At first Micaiah said, “Go ye up, and prosper, and they shall be delivered into your hand.” The way in which this was said apparently convinced Ahab that it was spoken in irony, for he said, “How many times shall I adjure thee that thou say nothing but the truth to me in the name of the Lord?” Micaiah at once said that he saw all Israel scattered, having no shepherd. Jehovah said they had no master.
Then he relates that he had seen, probably in a vision, Jehovah sitting on His throne, and asking, who would persuade Ahab to go to Ramoth-gilead and fall there. A spirit volunteered to accomplish it by being a lying spirit in the mouth of all Ahab’s prophets. This had come to pass. Zedekiah, one of Ahab’s prophets, struck Micaiah on the cheek, and said, “Which way went the Spirit of the Lord from me to speak unto thee?” Micaiah replied, “Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself.” Ahab disguised himself, but was wounded by an arrow and died. Ahab’s four hundred prophets and Jehovah’s one prophet are an instance of the conflict of spirits, which the Christian is now called upon to try (1 Kings 22:8-28; 2 Chron. 18:7-27).
Micha
1. Son of Mephibosheth (2 Sam. 9:12). Called MICAH, (1 Chron. 8:34-35; 1 Chron. 9:40-41).
2. A Levite, father of MATTANIAH (Neh. 11:17,22). Called MICAH in 1 Chronicles 9:15.
3. A Levite who sealed the covenant (Neh. 10:11).
Michael
1. An Asherite, father of Sethur (Num. 13:13).
2. Son of Abihail, a Gadite (1 Chron. 5:13).
3. Son of Jeshishai, a Gadite (1 Chron. 5:14).
4. Son of Baaseiah, a Gershonite (1 Chron. 6:40).
5. Son of Izrahiah, a descendant of Issachar (1 Chron. 7:3).
6. Son of Beriah, a Benjamite (1 Chron. 8:16).
7. A man of Manasseh, who joined David at Ziklag (1 Chron. 12:20).
8. Father of Omri, a ruler of Issachar (1 Chron. 27:18).
9. Son of Jehoshaphat, murdered by his brother Jehoram (2 Chron. 21:2,4).
10. Ancestor of some who returned from exile (Ezra 8:8).
Michael the Archangel
In Daniel he is called “one of the chief princes,” “your prince,” “the great prince which standeth for the children of thy people.” He went to the assistance of one (probably an angel) who had been sent with a message to Daniel, but who had been detained twenty-one days by the prince of the kingdom of Persia (doubtless Satan, or one of Satan’s angels, who was acting for the kingdom of Persia, as Michael was prince for the children of Israel) Daniel 10:13,21 and Daniel 12:1. It is also said of Michael that when he contended with Satan about the body of Moses, he durst not bring a railing accusation against him, but said, “The Lord rebuke thee.” Michael and his angels will however fight with Satan and his angels, and will prevail, and Satan will be cast out of that portion of heaven to which he now has access (Jude 9; Rev. 12:7; compare Job 1:6; Job 2:1). These are illustrations of the conflict of good and evil spirits in the unseen universe.
Michah
See MICAH, No. 5.
Michaiah
1. Father of Achbor (2 Kings 22:12), Called Micah in 2 Chronicles 34:20.
2. Daughter of Uriel of Gibeah and wife of Rehoboam (2 Chron. 13:2). Called MAACHAH, daughter of Abishalom, in 1 Kings 15:2; and daughter of Absalom in 2 Chronicles 11:20. See MAACHAH.
3. Prince of Judah sent with priests and Levites to teach the people the law (2 Chron. 17:7).
4. Son of Zaccur, a descendant of Asaph (Neh. 12:35). Apparently called MICAH in 1 Chronicles 9:15; and MICHA in Nehemiah 11:17,22.
5. Priest who assisted at the dedication of the wall of Jerusalem (Neh. 12:41).
6. Son of Gemariah and a prince of Judah (Jer. 36:11,13).
Michal
Younger daughter of Saul, and wife of David. She helped David to escape when her father sought his death. When David was being persecuted she was given as wife to Phaltiel; but when David came into power he demanded of Abner that she should be restored to him. She did not share David’s zeal for the Lord, for when he brought up the ark and danced in joy before it, she not only despised him in her heart but reproached him for it. On this account she was barren the rest of her days (1 Sam. 18:20-28; 1 Sam. 19:11-17; 1 Sam. 25:44; 2 Sam. 3:13-14; 2 Sam. 6:16-23). In 2 Samuel 21:8, for “Michal,” it should probably be read “[the sister of] Michal,” that is, Merab, as in 1 Samuel 18:19. Michal is an instance of how altogether beyond the natural mind are the leadings of the Spirit of God (compare 1 Cor. 2:14).
Michmas, Michmash
Michmash Gorge
City and mountain pass in the tribe of Benjamin. It was where Jonathan smote the garrison of the Philistines, when the victory might have been greater had not Saul distressed the people by his forbidding them to take food until the evening. Men of this town returned from the exile (1 Sam. 13:2-23; 1 Sam. 14:5,31; Ezra 2:27; Neh. 7:31; Neh. 11:31; Isa. 10:28). Identified with Mukhmas, 31° 53' N, 35° 16' E. The Wady is in one place nearly half a mile wide, but elsewhere it is a deep gorge with nearly perpendicular rocks with caverns and fissures. In the winter a deep and rapid torrent rushes through it.
Michmethah
Boundary of Ephraim and Manasseh (Josh. 16:6; Josh. 17:7). Identified by some with Sahel Mukhnah, 32° 11' N, 35° 17' E.
Michri
Ancestor of Elah, a Benjamite (1 Chron. 9:8).
Michtam
This word occurs in the headings of Psalm 16; Psalm 56-60. Its meaning is uncertain. The margin of the AV reads “a golden psalm.” Gesenius and others suppose the word michtam to be equivalent to miktab, which in Isaiah 38:9 is translated “writing,” hence a “poem, psalm, song.” The LXX translates it “a writing of David.”
Middin
City in the wilderness of Judah (Josh. 15:61).
Middle Wall
The law which separated the Jews from the Gentiles is called a “middle wall.” In the cross this was removed for believers, and both were made one, no longer remaining Jews or Gentiles. Christ formed the two into one new man, and thus made peace between them (Eph. 2:14-15).
Midian, Midianites
Son of Abraham and Keturah, and his descendants (Gen. 25:2-4). They were located far south, on the west of the Gulf of Akaba, and east of Mount Horeb. That they extended however much farther north is proved by the intercourse they had with the Israelites when in the land; unless, as some suppose, the term Midianites was not restricted to this tribe. Moses, when he fled from the king of Egypt, found shelter in Midian (Ex. 2:15-22).
The next reference to them is where they joined with Moab in soliciting Balaam to curse Israel when on the border of the land; and it was with the Midianites that Israel committed fornication (Num. 22:4,7; Num. 25:6-18). Moses was told to make war with them, and we read that the Israelites slew all the males, burnt all their cities and goodly castles, and afterward put the women to death; on which occasion Balaam also was slain (Num. 31:1-18).
During the time of the judges, because the Israelites had sinned against the Lord, He “delivered them into the hand of Midian seven years”; but when, being greatly oppressed, they cried unto the Lord, He raised up Gideon and there was a great slaughter of the Midianites, “so that they lifted up their heads no more” against Israel. Nothing is recorded of them during the time of the kingdom (Num. 10:29; Judg. 6-8; 1 Kings 11:18; Psa. 83:9-11; Isa. 9:4; Isa. 10:26; Isa. 60:6; Hab. 3:7). Midian is called MADIAN in Acts 7:29.
Midwives
Those who assist at childbirth. God blessed the Hebrew midwives who would not obey the king of Egypt by killing the male infants. Women fill the same office in the East to this day (Gen. 35:17; Gen. 38:28; Ex. 1:15-21).
Migdal-el
Fortified city in Naphtali (Josh. 19:38). Identified with Mujeidil, 33° 14' N, 35° 21' E.
Migdal-gad
City in the lowlands of Judah (Josh. 15:37). Identified with el Mejdel, 31° 40' N, 34° 35' E.
Migdol
Place near to which the Israelites crossed the Red Sea (Ex. 14:2; Num. 33:7). Apparently distinct from another Migdol in the north of Egypt (Jer. 44:1; Jer. 46:14). In Ezekiel 29:10, margin, “from Migdol to Syene” implies from north to south of Egypt.
Migron
Place near Gibeah where Saul encamped (1 Sam. 14:2). It occurs again in Isaiah 10:28, as on the Assyrian’s line of march against Jerusalem.
Mijamin
1. Head of the sixth course of priests (1 Chron. 24:9).
2. Priest who sealed the covenant (Neh. 10:7).
Mikloth
1. Son of Jehiel, father or prince of Gibeon (1 Chron. 8:32: 1 Chron. 9:37-38).
2. Officer in David’s army (1 Chron. 27:4).
Mikneiah
Levite, musician and door-keeper (1 Chron. 15:18,21).
Milalai
One who assisted at the dedication of the wall of Jerusalem (Neh. 12:36).
Milcah
1. Daughter of Haran, and wife of Nahor (Gen. 11:29; Gen. 22:20,23; Gen. 24:15,24,47).
2. Daughter of Zelophehad (Num. 26:33; Num. 27:1; Num. 36:11; Josh. 17:3).
Milcom
The idol of the Ammonites, the worship of which was adopted by Solomon. Apparently identical with Molech (1 Kings 11:5,33; 1 Kings 23:13).
Mile
See WEIGHTS AND MEASURES.
Miletum, Miletus
Miletus – Where Paul called the convention.
An ancient city in Caria in Asia Minor, on or near the sea coast. It was here that Paul called for the elders of Ephesus (some thirty miles distant), and had his parting interview with them (Acts 20:15,17; 2 Tim. 4:20). By comparing the last named passage with Acts 20:4 and Acts 21:29 it appears that Paul visited Miletus between his first and second imprisonments, but he may not have again seen the elders of Ephesus. Miletus was at one time a place of commerce, its ships going long voyages; but there are now but few relics of the place, about ten miles from the sea shore. It is now called Palattia, 37° 30' N. 27° 20' E
Milk
This from cows, goats, sheep and camels is plentifully used in the East. It is drunk in its natural condition, or shaken up in a skin into a sour curdled state, called in scripture “butter.” Flocks and herds were so numerous, and wild honey so plenteous, that the country was fitly called “a land flowing with milk and honey” (Gen. 18:8; Ex. 3:8, 17; Ex. 18:19; Joel 3:18). Milk is regarded as such a necessary article of sustenance that it is associated with wine to prefigure that which grace now supplies, without money and without price, and which will be supplied to Israel in a future day (Isa. 55:1). In the description of Israel’s promised glory it is said, “Thou shalt also suck the milk of the Gentiles” (Isa. 40:16). In the New Testament milk is a symbol of the sustenance of God’s word (1 Peter 2:2); and is also referred to as food for infants in contrast to the solid food used by adults (1 Cor. 3:2; Heb. 5:12-13).
Mill, Millstone
In the East these are usually small, every family having its own mill. A woman, or sometimes two sit at the mill, turning the upper stone, casting in the grain occasionally through a hole in it, Larger mills are also referred to, the stone being turned by an ass (Num. 11:8; Matt. 18:6; Mark 9:42; Rev. 18:21-22).
Millennium
This word signifies a thousand years, and usually refers to that period spoken of in Revelation 20. The first resurrection will have taken place before these years commence, the saints who have part in this resurrection will be priests of God and of Christ, and reign with Christ the thousand years. During that period Satan will be confined in the abyss, or bottomless pit (Rev. 20:1-6). These two facts prove that the millennium will not be brought about by any present or similar agency in connection with the gospel. Satan must be confined, and the first resurrection must have taken place. See RESURRECTION. Other important events will also have occurred previously, namely, the judgments that must fall upon Judah and Israel before they can under God occupy the first place of earthly blessing, in their own land, the nations being blessed through them (Jer. 30:4-9; Matt. 24:21-22). Blessing will follow the judgments. They will not speak then of having been brought out of Egypt, but from all countries whither God has driven them (Jer. 23:5-8). The reconciliation of Israel will be “life from the dead” (Rom. 11:15).
The man of sin also must first be manifested, and, with the resuscitated Roman empire, be crushed (2 Thess. 2:7-12; Rev. 13-14). From these, and from other particulars mentioned in scripture, it is clear that there will be a great and marvelous change before the millennium is established, and that change will not be limited to a spiritual change in man, as many suppose. The change will bring about a dispensation entirely different in character from that which now exists during the gathering out from the nations of a people for heavenly blessing. It will be characterized by a universal knowledge of Jehovah in relation to Israel (Jer. 31:34; Zech. 14:9). “All flesh shall know that I Jehovah am thy Savior and thy Redeemer, the mighty One of Jacob” (Isa. 49:26). The Lord Himself will reign over the earth in righteousness, and all the inhabitants of the world will learn righteousness (Psa. 72:8,17; Isa. 11:5; Isa. 26:9).
The Spirit will be poured out on all flesh, and creation, now groaning and travailing in pain, will be delivered from the bondage of corruption (Rom. 8:19-22). “Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree” (Isa. 55:13; compare Isa. 41:19). Things and natures, most opposed and diverse, will dwell together in peace. “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den” (Isa. 11:6-8).
There will be universal peace and blessing all over the earth: instead of the invention of weapons of slaughter, the swords will be beaten into plowshares (Isa. 2:4).
Thus the kingdom spoken of in Daniel 2:44 will be established on earth by the God of heaven, and it will consume all other kingdoms. It will be the kingdom of God in power, and the Lord Jesus will be acknowledged King of kings and Lord of lords. He will first reign as son of David, the man of war, and then, when all enemies of His people have been subdued, as Solomon, the man of peace.
Death, though not destroyed, will be swallowed up in victory. If one should die at a hundred years of age he will be considered an “infant” (Isa. 65:20).
The throne of God and the Lamb will be in the new and heavenly Jerusalem, which descends from God out of heaven, and the Lord God Almighty and the Lamb will be the temple thereof. The glory of God lightens it, and the Lamb is the light thereof. The saved nations will walk in the light of it (Rev. 21:22-24).
As well as being the fulfillment of all God’s promises to Israel, the millennium will be a trial of man under entirely new circumstances. And no sooner will Satan, released from his prison, go forth to deceive the nations, than he will be readily listened to. They will be gathered to attack Jerusalem, but only to meet with their own destruction (Rev. 20:7-9).
Millet (Dochan)
Panicum Miliaceum
Small seeds used as an ingredient in coarse bread or in pottage (Ezek. 4:9). The Hebrew word is held to embrace at least two species of millet, the Sorghum vulgare and the Panicum miliaceum.
Panicum Miliaceum
Sorghum Vulgare
Millo
1. “House of Millo,” in connection with Shechem, apparently a family or clan (Judg. 9:6,20).
2. A part of ancient Jerusalem, though afterward said to be “built” by Solomon; it was repaired by Hezekiah. The name always has the article, “the Millo.” Various sites have been suggested for it, but its locality and its form are unknown (2 Sam. 5:9; 1 Kings 9:15,24; 1 Kings 11:27; 1 Chron. 11:8; 2 Chron. 32:5). In 2 Kings 12:20 Joash was slain in the “house of Millo, which goeth down to Silla:” this may be another place, though apparently it was in Jerusalem.
Miniamin
1. Levite in the days of Hezekiah (2 Chron. 31:15).
2. Priest mentioned in Nehemiah 12:17; probably the same as MIAMIN in Nehemiah 12:5.
3. Priest who assisted at the dedication of the wall of Jerusalem (Neh. 12:41).
Minister
The word commonly occurring in the Old Testament is sharath, “to minister, serve.” Joshua was Moses’ minister. All God’s hosts are called “ministers of his, that do his pleasure,” and He maketh “his ministers a flaming fire.” The priests were the ministers of Jehovah (Josh. 1:1; Psa. 103:21; Psa. 104:4; Joel 2:17). In the New Testament three words are used.
1. διάκονος. See DEACON.
2. λειτουργός, “a public servant,” one holding an official position. It is applied to the Lord; to angels; to Paul; and to magistrates (Rom. 13:6; Rom. 15:16; Heb. 1:7; Heb. 8:2).
3. ὑπηρέτης, literally “under-rower,” and so an “attendant” on, or “assistant” to a superior authority (Luke 1:2; Luke 4:20; Acts 13:5; Acts 26:16; 1 Cor. 4:1). It is also translated “officer” and “servant.”
Minni
Part of Armenia, mentioned in connection with Ararat (Jer. 51:27).
Minnith
Place on the east of the Jordan, mentioned anciently as four miles from Heshbon on the road to Philadelphia; but now unknown (Judg. 11:33). Perhaps the same place is referred to in Ezekiel 27:17, from whence wheat was sent to Tyre.
Minstrel
The word nagan signifies a player on a stringed instrument, a harpist, though used of players of any musical instrument. Elisha once when solicited to give advice asked for a minstrel to be brought, and “when the minstrel played, the hand of the Lord came upon him” (2 Kings 3:15). The minstrels mentioned in Matthew 9:23 were pipers or flute-players hired to assist in mourning.
Mint (ἠδύοσμον)
One of the small herbs on which the Pharisees were careful to pay tithes (Matt. 23:23; Luke 11:42). There are several species of mint; the Mentha Sylvestris is common in Syria.
Mentha Sylvestris
Miphkad
One of the gates of Jerusalem when the walls were rebuilt on the return of the Jews from exile: its position is unknown (Neh. 3:31).
Miracles
No sincere believer in the inspiration of scripture can have a doubt as to real miracles having been wrought by the power of God both in Old Testament and New Testament times. It is philosophy so-called, or skepticism, that mystifies the subject. Much is said about “the laws of nature”; and it is confidently affirmed that these are irrevocable and cannot be departed from. To which is added that laws of nature previously unknown are frequently being discovered, and if our forefathers could witness the application of some of the more recent discoveries, as the telephone, microphone, etc., they would judge that miracles were being performed. So, it is argued, the actions recorded in scripture as miracles, were merely the bringing into use some law of nature which had been hidden up to that time.
All this is based upon a fallacy. There are no laws of nature, as if nature made its own laws; there are laws in nature, which God in His wisdom as Creator was pleased to make; but He who made those laws has surely the same power to suspend them when He pleases. Though laws in nature hitherto unknown are being discovered from time to time, they in no way account for such things as dead persons being raised to life, the blind seeing, the deaf hearing, the lame walking, and demons being cast out of those who were possessed by them. Neither has natural philosophy discovered any law that will account for such a thing as an iron ax-head swimming in water. The simple truth is that God, for wise purposes, allowed some of the natural laws to be suspended, and at times He put forth His almighty power, as in supplying the Israelites with manna from heaven, and in feeding thousands from a few loaves and fishes, or by recalling life that had left the body.
The words translated “miracle” in the Old Testament are
1. oth, “a sign,” as it is often translated, and in some places “token” (Num. 14:22; Deut. 11:3).
2. mopheth, “a wonder,” as it is mostly translated; it is something out of the ordinary course of events (Ex. 7:9; Deut. 29:3).
3. pala, “wonderful, marvelous” (Judg. 6:13).
Moses was enabled to work miracles for two distinct objects. One was in order to convince the children of Israel that God had sent him. God gave him three signs to perform before them: his rod became a serpent, and was again a rod; his hand became leprous, and was then restored; and he could turn the water of the Nile into blood (Ex. 4:1-9).
The other miracles, wrought by him in Egypt, were to show to Pharaoh the mighty power of God, who said, I will “multiply My signs and My wonders in the land of Egypt....and the Egyptians shall know that I am Jehovah, when I stretch forth Mine hand upon Egypt” (Ex. 7:3-5). The ten plagues followed, which were miracles or signs of the power of God—signs not only to the Egyptians, but also to the Israelites, as is shown by the reference to them afterward (Num. 14:22; Judg. 6:13).
By the following list it will be seen that there were many other miracles wrought in Old Testament times—by Moses in the wilderness; by the prophets in the land; and some through the direct agency of God from heaven, as the deliverance of the three from the fiery furnace, Daniel from the lions, etc. All the miracles were indeed the acts of God, His servants being merely the means through which they were carried out.
Principal Miracles in the Old Testament
In Egypt
Aaron’s rod becomes a serpent Ex. 7:10-12
The Ten Plagues
Water made blood Ex. 7:20-25
Frogs Ex. 8:5-14
Lice Ex. 8:16-18
Flies Ex. 8:20-24
Murrain Ex. 9:3-6
Boils and blains Ex. 9:8-11
Thunder and hail Ex. 9:22-26
Locusts Ex. 10:12-19
Darkness Ex. 10:21-23
Death of the Firstborn Ex. 12:29-30
Parting of the Red Sea Ex. 14:21-31
In the Wilderness
Curing the waters of Marah Ex. 15:23-25
Manna from heaven Ex. 16:14-35
Water from the rock at Rephidim Ex. 17:5-7
Death of Nadab and Abihu Lev. 10:1-2
The earth swallows the murmurers, and the death of Korah, Dathan and Abiram Num. 16:31-40
Budding of Aaron’s rod at Kadesh Num. 17:8
Water from the rock at Meribah Num. 20:7-11
The brazen serpent: Israel healed Num. 21:8-9
Balaam’s ass speaking Num. 22:21-35
Parting the Jordan Jos. 3:14-17
In the Land
Fall of Jericho’s walls Jos. 6:6-25
Staying of the sun and moon Jos. 10:12-14
Withering and cure of Jeroboam’s hand 1 Kings 13:4-6
Multiplying the widow’s oil 1 Kings 17:14-16
Raising the widow’s son 1 Kings 17:17-24
Burning of the captains and their companies 2 Kings 1:10-12
Dividing of Jordan by Elijah 2 Kings 2:7-8
Elijah carried to heaven 2 Kings 2:11
Dividing of Jordan by Elisha 2 Kings 2:14
Cure of the waters of Jericho 2 Kings 2:19-22
Supply of water to the army 2 Kings 3:16-20
Increase of the widow’s oil 2 Kings 4:2-7
Raising the Shunamite’s son 2 Kings 4:32-37
Healing of the deadly pottage 2 Kings 4:38-41
Feeding the 100 with 20 loaves 2 Kings 4:42-44
Cure of Naaman’s leprosy 2 Kings 5:10-14
Swimming of the iron axe-head 2 Kings 6:5-7
Resurrection of the dead man on touching Elisha’s bones 2 Kings 13:21
Return of the shadow on the dial 2 Kings 20:9-11
Among the Gentiles
Deliverance of the three in the fiery furnace Dan. 3:19-27
Deliverance of Daniel from the lions Dan. 6:16-23
Jonah saved by the great fish Jon. 2:1-10
In the New Testament three Greek words are used, similar to those in the Old Testament
1. τέρας, “a wonder,” which in the AV is always thus translated and often associated with the word “signs,” “signs and wonders.” People were generally amazed at the miracles performed.
2. σημεῖον, “a sign.” This word is translated “signs,” “miracles,” “wonder,” and in 2 Thessalonians 3:17 “token”: it is the word invariably used in John’s gospel.
3. δύναμις, “power:” translated “miracles,” “mighty works,” “powers.” These three divinely selected words explain the nature of miracles. They were “wonders” that arrested the attention of the people; they were “signs” that God had visited His people, and that the acts of the Lord Jesus identified Him with the promised Messiah; and they were “powers,” for they were superhuman. These three words are applied to the miracles of the Lord Jesus in Acts 2:22; to those wrought by Paul (2 Cor. 12:12); and to the work of Antichrist, the man of sin, in a future day (2 Thess. 2:9).
The miracles by the Lord and His apostles were nearly all wrought for the welfare of men, curing them from the diseases of mind and body, and dispossessing them of demons, thus spoiling the kingdom of Satan. The cursing of the fig-tree differs from the others: it was a sign of God’s judgment on the Jews. From the wording of several passages it is conclusive that not nearly all the miracles of the Lord are recorded (Mark 6:55-56; John 21:25).
It is stated in Mark 16:16-18 that those who should believe on the Lord Jesus, by the testimony of the apostles, would be able to work miracles; and there is ample testimony in early church history that this was the case, especially in casting out demons. Justin Martyr, Irenaeus, and Tertullian testified to the heathen persecutors that there was power in the name of Jesus to effect this, and the persecuting emperors were invited to witness it. While the Christians were being persecuted, such signs would be a visible evidence of the power of God and the value of the name of the Lord Jesus. By the time the emperors professed Christianity, followed by the masses (the 4th century), Christ had been well accredited on the earth: hence there was no further need of such signs. Satan in the days of the apostles had his counterfeits (Compare Acts 8:9; Acts 13:6-8; Acts 19:19), as he certainly has had since, and will have in the future, when he will be allowed to bring in his strong delusion: (compare Matt. 24:24; 2 Thess. 2:9-10; Rev. 13:13-14).
Though not called a miracle, is not the conversion of a sinner a miracle? It seems impossible for one who has been turned from darkness to light, and has been created in Christ Jesus, with the fruits and effects following, to doubt the reality of other miracles recorded by God in His sacred writings.
In the accompanying list of miracles in the New Testament it will be noticed that some are found in one gospel only—each of the gospels having miracles peculiar to itself—a few are in two gospels; many in three; and only one that is recorded in all four. None but God could have made these selections. Indeed the scriptures are themselves as clear a manifestation of the power and wisdom of God as are any of the miracles.
Principal Miracles in the New Testament
Miracles Matthew Mark Luke John
Two blind men cured Matt. 9:27-31
Dumb spirit cast out Matt. 9:32-33
Tribute money in mouth of fish Matt. 17:24-27
Deaf and dumb man cured Mark 7:31-37
Blind man cured Mark 8:22-26
Draught of fishes Luke 5:1-11
Widow’s son raised Luke 7:11-17
Woman loosed from a spirit of infirmity Luke 13:11-17
The dropsy cured Luke 14:1-6
Ten lepers cleansed Luke 17:11-19
Malchus’ ear healed Luke 22:50-51
Water made wine John 2:1-11
Nobleman’s son cured John 4:46-54
Impotent man cured John 5:1-9
Man born blind cured John 9:1-7
Lazarus raised from the dead John 11:38-44
Draught of 153 fishes John 21:1-14
Syro-Phoenician’s daughter cured Matt. 15:21-28 Mark 7:24-30
Four thousand fed Matt. 15:32-38 Mark 8:1-9
Fig tree withered Matt. 21:18-22 Mark 11:12-24
Centurion’s servant cured Matt. 8:5-13 Luke 7:1-10
Blind and dumb demoniac cured Matt. 12:22 Luke 11:14
Demoniac in the synagogue cured Mark 1:23-28 Luke 4:33-37
Peter’s wife’s mother cured Matt. 8:14-15 Mark 1:3031 Luke 4:38-39
Leper cured Matt. 8:2-4 Mark 1:40-45 Luke 5:12-15
Paralytic cured Matt. 9:2-7 Mark 2:3-12 Luke 5:18-26
Tempest stilled Matt. 8:23-27 Mark 4:36-41 Luke 8:22-25
Demoniacs cured at Gadara Matt. 8:28-34 Mark 5:1-20 Luke 8:26-39
Jairus’ daughter raised Matt. 9:18-26 Mark 5:22-43 Luke 8:41-56
Woman’s issue of blood cured Matt. 9:20-22 Mark 5:25-34 Luke 8:43-48
Man’s withered hand cured Matt. 12:10-13 Mark 3:1-5 Luke 6:6-11
Demon cast out of boy Matt. 17:14-18 Mark 9:14-27 Luke 9:37-42
Blind men cured Matt. 20:30-34 Mark 10:46-52 Luke 18:35-43
Jesus walks on the sea Matt. 14:24-33 Mark 6:47-51 John 6:16-21
Five thousand fed Matt. 14:15-21 Mark 6:35-44 Luke 9:12-17 John 6:5-14
Miriam
1. Sister of Aaron and Moses: she is emphatically called “Miriam the prophetess.” She was probably the sister who watched the ark in which her brother Moses was laid. In after years she headed the procession of women, when, with timbrels and dances, they answered the song of Moses, on their deliverance out of Egypt and through the Red Sea. With Aaron she took the lead in murmuring against Moses, on the plea that he had married an Ethiopian woman Moses was very meek, but the Lord did not allow His servant, who was faithful in all God’s house, and to whom He spake mouth to mouth, to be spoken against. God was angry with them and Miriam was smitten with leprosy, white as snow. Aaron humbled himself and confessed their sin, and Moses prayed for the restoration of Miriam. She was made to go outside the camp seven days. This rebellion was typical of Israel in the character of prophet and priest uniting against Christ as King. Miriam died at Kadesh and was buried there (Ex. 15:20-21; Num. 12:1-15; Num. 20:1; Num. 26:59; Deut. 24:9; Mic. 6:4).
2. Son or daughter of one in the tribe of Judah (1 Chron. 4:17).
Mirma
Son of Shaharaim, a Benjamite (1 Chron. 8:10).
Mirror
See GLASS.
Misgab
Place in Moab denounced by the prophet (Jer. 48:1). It reads “high place” in the margin. Without the article the word is translated “defense,” “high fort,” “refuge,” and so forth.
Mishael
1. Son of Uzziel, a son of Kohath (Ex. 6:22; Lev. 10:4).
2. One who stood by Ezra when he read the law (Neh. 8:4).
3. Name of one of Daniel’s companions, changed to MESHACH (Dan. 1:6-19).
Mishal
See MASHAL.
Misham
Son of Elpaal, a Benjamite (1 Chron. 8:12).
Misheal
See MASHAL
Mishma
1. Son of Ishmael (Gen. 25:14; 1 Chron. 1:30).
2. Son of Mibsam, a descendant of Simeon (1 Chron. 4:25-26).
Mishmannah
Gadite who joined David at Ziklag (1 Chron. 12:10).
Mishraites
One of the families of Kirjath-jearim (1 Chron. 2:53).
Mispereth
One who returned from exile (Neh. 7:7). Called MIZPAR in Ezra 2:2.
Misrephoth-maim
City in connection with Zidon (Josh. 11:8; Josh. 13:6). Identified with Sarafend, 33° 28' N, 35° 17' E.
Mite
See WEIGHTS AND MEASURES.
Mithcah
Place where the Israelites encamped (Num. 33:28-29).
Mithnite
Designation of Jehoshaphat, one of David’s mighty men (1 Chron. 11:43).
Mithredath
1. Treasurer of Cyrus king of Persia (Ezra 1:8).
2. Persian officer who opposed the rebuilding of the temple (Ezra 4:7).
Mitre
The head-dress of the high priest. It was made of fine linen: to it was fastened by a lace of blue “the plate of the holy crown of pure gold,” on which was engraved “Holiness to the Lord.” This plate came across the forehead. The miter was emblematical of the upholding of purity, righteousness and holiness by the Lord Jesus as the Minister of the sanctuary, or holy place (Ex. 28:4,37,39; Ex. 29:6; Ex. 39:28,31; Lev. 8:9; Lev. 16:4).
The word is mitsnepheth, and (translated “diadem”) occurs again in a remarkable reference to the “profane wicked prince of Israel,” which, though referring to the then king, Zedekiah, seems to point to the future Antichrist in conjunction with the Roman beast, for he is represented as wearing the mitre and the crown, which shall be removed. God will overturn, overturn, “until He come whose right it is: and I will give it Him” (Ezek. 21:25-27). With this agrees Isaiah 28:5: “In that day shall the Lord of hosts be for a crown of glory, and for a mitre of beauty, unto the residue of his people” In Zechariah 3:1-8, where Joshua the high priest, as a representative of the people, is delivered from the resistance of Satan, and is cleansed, a fair miter (tsaniph, a kindred word to the above) is set upon his head, and he is clothed with garments. The Lord Jesus as the BRANCH comes forth, and blessing follows.
Mitylene
Capital city of Lesbos, an island in the Ægean Sea (Acts 20:14). The island and the city are both now called Mitylene, 39° 7' N, 26° 30' E.
Mizar
Probably one of the lesser mountains near Hermon, or, if not a proper name, it may be read “the little hill” as in the margin. (Psa. 42:6).
Mizpah, Mizpeh
1. The place where Jacob and Laban parted, after making a covenant and raising a heap of stones as a witness of the covenant and as a landmark between them. It was on the east of the Jordan, somewhere in Gilead (Gen. 31:49; Judg. 10:17; Judg. 11:11,29,34). It is probably the place mentioned in Judges 20:1, 3; Judges 21:1,5,8. Some suppose it to be identical with RAMATH-MIZPEH in Joshua 13:26; and this to be the same as RAMOTH-GILEAD. Others judge these to be all different places and that No. 1 is identified with Sul, 32° 18' N, 35° 50' E.
2. LAND OF MIZPEH, the resort of the Hivites, who joined with Jabin to attack Joshua. It was “under Hermon,” and therefore in the north of Palestine (Joshua 11:3); this is possibly the same as
3. VALLEY OF MIZPEH, to which Joshua chased the allies (Josh. 11:8). Probably the extensive valley on the east of Mount Lebanon.
4. Town in the lowlands of Judah (Josh. 15:38). Not identified.
5. City of Moab, where David placed his parents for safety (1 Sam. 22:3). Not identified.
6. City of Benjamin, in the vicinity of Ramah and Gibeon (Josh. 18:26). It was the city to which Samuel gathered the people, as “to the Lord,” and where he judged Israel, and where also he presented Saul to them as their king (1 Sam. 7:5-16; 1 Sam. 10:17). The city was rebuilt by Asa king of Judah, and, after the destruction of Jerusalem, Gedaliah the governor established himself there (1 Kings 15:22; 2 Kings 25:23,25; 2 Chron. 16:6; Jer. 40:6-15; Jer. 41:1-16; Hos. 5:1). Probably the same place is alluded to in Nehemiah 3:7,15,19. Identified by some with Neby Samwil, 31° 50' N, 35° 10' E.
Mizpar
See MISPERETH.
Mizpeh
See MIZPAH.
Mizraim
Son of Ham, and the name of his descendants and also of the country possessed by them. Its signification is much disputed. The Hebrew word is really Mitzraim and is given in the AV, un-translated only in Genesis 10:6,13 and 1 Chronicles 1:8,11. Elsewhere it is translated EGYPT. The word is in a dual form, occasioned, it has been thought, by the division of that land into Upper and Lower Egypt. The word Matzor, of which Mitzraim is the dual, occurs many times and is variously translated in the AV. In 2 Kings 19:24 and Isaiah 37:25 it is “besieged places”; in Isaiah 19:6, “defense”; and in Jeremiah 10:17, “fortress.” But it is a proper name and refers to Egypt. The Revisers and others translate it Egypt in all passages.
Mizzah
Son of Reuel and a duke of Edom (Gen. 36:13,17; 1 Chron. 1:37).
Mnason
An aged disciple of Cyprus who accompanied Paul from Caesarea to Jerusalem, and with whom Paul lodged (Acts 21:16).
Moab, Moabites
Son of Lot and his eldest daughter; his descendants; and the land which they inhabited (Gen. 19:37). No account is given of Moab personally. The territory of his descendants was on the east of the Salt Sea. When the tribe of Reuben obtained their possession, their boundary on the south was the river Arnon, which river was the northern boundary of the Moabites, for they had been driven south by the Amorites before the arrival of Israel (Num. 21:11-30). When the Israelites approached the promised land they were directed not to distress nor contend with Moab (Deut. 2:9), so they passed to the east of them. The Moabites were however filled with terror when they heard that the Amorites had been smitten, and Balak their king hired Balaam to curse Israel. Balaam was compelled by God to bless them instead of cursing them, but he gave to Balak the fatal advice to try to weaken them by seductive alliances (which would cause them to fall under the Lord’s discipline), and this, alas, was only too successful (compare Rev. 2:14). It was in a valley in the land of Moab that Moses was secretly buried (Deut. 34:6).
In the time of the judges God used Eglon king of Moab to punish Israel, and they served the Moabites eighteen years; but when they cried unto the Lord, He delivered them, and ten thousand of the Moabites were slain (Judg. 3:12-30). The relations of Israel with the Moabites were varied. In the prophecy of Isaiah 16. Moab is characteristic of the world in which outcast Israel is hidden; Elimelech and Naomi fled there from the famine, and David, when Saul was persecuting him, entrusted to their king his father and mother. During his subsequent reign David defeated them and made them tributary (1 Sam. 22:3-4; 2 Sam. 8:2; 1 Chron. 18:2).
In the time of Jehoshaphat the children of Moab, Ammon and mount Seir attacked Judah, but God made the battle His own and caused them to attack one another (2 Chron. 20:1-23). During Ahab’s reign they were again tributary, but at his death they threw off their allegiance, but were completely subdued by the united forces of Israel, Judah and Edom. In desperation the king of Moab offered up his eldest son as a sacrifice (2 Kings 3:4-27). They revived to some extent, but were again subdued by Nebuchadnezzar (Jer. 27:1-11).
Ruth was a MOABITESS, and so also were some of Solomon’s wives, for whom he introduced into Jerusalem the worship of Chemosh the idol of Moab (2 Kings 23:13). The Moabites were not allowed to be received into the congregation of the Lord forever (Deut. 23:3). The numerous ruins extant in the country of the Moabites show that it was once populously occupied, and it must have been wealthy to have annually paid Israel 100,000 lambs and 100,000 rams with the wool.
Moab is denounced in the prophets: it had reproached God’s people, and He declared that it should be as Sodom, as the breeding of nettles and saltpits, and a perpetual desolation (Zeph. 2:8-9). This is its state at present. In the future the king of the north shall enter “into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon” (Dan. 11:40-41): these will be left for Israel to punish (Isa. 11:14).
THE MOABITE STONE. In connection with Moab an interesting monument was discovered in 1868 at Dibon (Dhiban) in the land of Moab. It was a stone 3ft. 10in. by 2ft., and contained 34 lines of inscription in the Phoenician character. When the Arabs discovered that two or three nations were desirous of possessing the stone they thought they should gain more by breaking it into pieces: a fire was kindled beneath it, and, when heated, cold water was poured on the top, which broke it. Eventually about two thirds of these pieces were obtained, and are now in the Museum of the Louvre in Paris: a paper cast is in the British Museum. A paper impression had been taken of the stone before it was broken, which, with the pieces recovered, renders it possible to give a nearly complete translation of the inscription.
It is dedicated to Chemosh, the god of Moab, by Mesha. He admits that Chemosh was angry with his land, and that Omri king of Israel took it, and he and his son oppressed them forty years. Then Chemosh had mercy on it, and the king was able to rescue some of the cities, kill the people, and take the spoil, and he built others, of which he gives the names. There can be no doubt that the Mesha of the stone is the same as the Mesha of scripture. The son of Omri would be Ahab; and in 2 Kings 3:5 it says that on the death of Ahab, the king of Moab rebelled against the king of Israel. Ahaziah succeeded Ahab, but it was not he that attacked Moab: his reign (called two years) and the beginning of the reign of Jehoram, would give Mesha time to strengthen himself against Israel and attack some of the outlying cities. Scripture is thus confirmed by this interesting monument.
Moadiah
Priest who returned from exile (Neh. 12:17). Probably the same as MAADIAH in Nehemiah 12:5.
Moladah
City in the south of Judah: it was inhabited on the return from exile (Josh. 15:26; Josh. 19:2; 1 Chron. 4:28; Neh. 11:26). Identified by some with the ruins at Tell el Milh, 31° 13' N, 35° 1' E.
Mole
1. tinshemeth. An animal classed among the unclean, but it is not known definitely what animal is meant by the Hebrew word. It is probably the chameleon, which is adopted in the RV. It is placed with the lizard and the snail (Lev. 11:30). In two places the same word is translated “swan” (Lev. 11:18; Deut. 14:16).
Chameleon
2. chapharperah. This is by most identified with the mole-rat, the spalax typhlus. It is very like a mole: it burrows under the earth and turns up mounds, but it is of a different order from the true mole. These mole-rats have been found in Palestine; they inhabit ruins and stone-heaps, and come out in the night. They may be well classed with the bats to which the idols will be cast in a future day (Isa. 2:20).
Spalax microphthalmus
Molech
This is the Fire-god, “the abomination of Ammon.” In the latter days of Solomon, when the heathen women whom he had married had turned away his heart after other gods, he built a high place in the hill before (that is, “east of”) Jerusalem for Molech. The Israelites sacrificed their children to this idol. Passing their children through the fire might seem to imply that they were dedicated to the idol by being rapidly passed through a fire without being burnt, and this may have been done, but some passages do not admit of this interpretation. Of the Canaanites it is said, “their sons and their daughters have they burnt in the fire to their gods” (Deut. 12:31); and of Israel it is recorded, they have “caused their sons, whom they bare unto me, to pass for them through the fire, to devour them....for when they had slain their children to their idols, then they came the same day into my sanctuary to profane it” (Ezek. 23:37, 39; Lev. 18:21; Lev. 20:2-5; 1 Kings 11:7; 2 Kings 23:10; Jer. 23:35).
The expression “the tabernacle of your Moloch” (Amos 5:26), is quoted in Acts 7:43-44. The Israelites had not worshipped Jehovah for forty years in the wilderness; but they had carried symbols of Molech and Chiun (or Remphan) and worshipped them. The root of their idolatrous course was that they had never in heart made a clean break from Egypt
Molid
Son of Abishur and Abihail (1 Chron. 2:29).
Moloch
See MOLECH.
Molten Image
See GRAVEN IMAGE.
Money
Mention is made of money as early as Genesis 17:12-13, where persons are said to be “bought with money”; and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. The names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together. See WEIGHTS AND MEASURES.
On the return of the Jews, B.C. 536, Persian money was used by them. This would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII, about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used.
Money-Changers
These were persons who supplied those who came from a distance to Jerusalem, to pay the regular tax to the temple, with a half-shekel, in exchange for any money they might possess. The Lord’s language to such, when He drove them out of the temple, seems to imply that they took unfair advantage in the exchanges (Matt. 21:12; Mark 11:15).
Monster, Sea
The Hebrew word is tannin, and is used for any huge creature whether of sea or land (Lam. 4:3). The word is also translated “whales,” “dragons” and “serpents.”
Humpback Whale
Months
The months were reckoned by the Jews from the moon. From new moon to new moon is about 29.5 days, and to suit this period their months consisted alternately of 29 and 30 days; thus 12 months would amount to only 354 days; being 11.25 days short of a solar year. This reckoning would soon have thrown out some of their festivals because they were connected with the first-fruits of the barley and wheat harvest. Every three years a month had to be added, and this was called Ve-adar, the “added Adar.” There were two periods for the year to commence: one called the Civil year, and the other the Sacred. The Israelites were brought out of Egypt in the month Abib, and that was to be the beginning of the year to them (Ex. 12:2; Ex. 13:4). This agrees with the sacred order, and all through the Old Testament when the name of a month is given, its position in the year agrees with this arrangement (See 1 Kings 6:1; Esther 3:7,13; Esther 8:12; Esther 9:1; Zech. 1:7; Zech. 7:1). It is remarkable that the Jews now begin their year on the first day of Tisri (in September), which stands the first month of the civil year.
The months of Tammuz and Ab are not mentioned in scripture. The names in italics are used by Josephus and others. See SEASONS and YEAR.
Civil Year Sacred Year
7 1 Abib or Nisan. 30 days.
8 2 Zif or Iyar.29 days.
9 8 Sivan. 30 days.
10 4 Tammuz. 29 days.
11 6 Ab. 30 days.
12 6 Elul. 29 days.
1 7 Ethanim or Tisri.30 days.
2 8 Bul or Marchesvas.29 days.
3 9 Chisleu. 30 days.
4 10 Tebeth. 29 days.
5 11 Sebat. 30 days.
6 12 Adar. 29 days.
Monuments
This word is often used in reference to ancient kingdoms, when the term simply signifies any memorial or inscription, embracing those found on bricks or tiles, equally with those found on tombs, or stately columns, or papyrus rolls.
Moon
At the creation the “lesser light” was to rule the night. Its brilliancy is seen much more in the east than in the west, and its light is more appreciated in the former, especially when the heat of the day necessitates traveling by night. The NEW MOON among the Israelites was a festival: it was watched for on the hills, and as soon as it was seen, it was ushered in by sound of trumpet (Num. 10:10; 1 Chron. 23:31; Psa. 81:3; Ezek. 45:17; Col. 2:16; compare 1 Sam. 20:5,18,24).
The Israelites were warned against worshipping the moon as well as the sun and stars (Deut. 4:19; Deut. 17:3; compare Job 31:26-28). Of Israel, in the time of Hoshea and of Manasseh it is said they worshipped “all the host of heaven” (2 Kings 17:16; 2 Kings 21:3,5). Jeremiah also states that in Judah and Jerusalem cakes were made to the QUEEN OF HEAVEN, which is commonly supposed to refer to the moon, worshipped as Astarte. Then when the residue of the people had gone into Egypt, they declared that in spite of the prophet’s warning they would burn incense to the Queen of Heaven, and pour out drink offerings unto her (Jer. 7:18; Jer. 44: 17-19,25).
There will be SIGNS IN THE MOON as well as in the sun when the time of God’s dire judgment has arrived (Joel 2:10, 31; Luke 21:25; Rev. 6:12). As a symbol the moon is used in prophecy to signify derivative authority, the sun being the supreme source of heavenly rule.
Morasthite
Designation of Micah the prophet (Jer. 26:18; Mic. 1:1). The name signifies “a man of Moresheth.”
Mordecai
1. One who returned from exile (Ezra 2:2; Neh. 7:7).
2. A Benjamite, first cousin of Esther, queen of Ahasuerus, who, being an orphan, had been brought up by him. All that is known of his history is contained in the book of Esther. Though a captive he had liberty to sit at the gate of the palace, and when Haman was promoted, the faith of Mordecai shines out in that he refused to bow to Haman an Agagite, even at the command of the king. His reason is not given, but it was doubtless because Haman was an Amalekite, upon whom the curse of God rested. Saul was told to utterly destroy them, even to the asses (Ex. 17:14,16; Deut. 25:19; 1 Sam. 15:3). Mordecai, by this action, put his life in danger because of the position of Haman; but, though warned, he was staunch in his refusal.
This led to Haman’s plotting in his pride, the destruction, not of Mordecai only, but of the Jews generally. God, however, was watching over His people, and when the right moment came, He wrought deliverance. He caused that the king should not sleep, and that the records should be read to him, which brought Mordecai’s unrequited service to remembrance. The proud Agagite had to lead him, seated on the king’s horse, through the city, and proclaim him as one whom the king delighted to honor. The fall of Haman rapidly followed, and the raising of Mordecai into power. Thus did God honor the faith of one of His people, though they were in captivity. The plot against the Jews was nullified and they became the victors, as it will be in a future day when God’s set time has arrived. Mordecai was promoted to high honor and was next to the king; he sought the wealth of his people, “speaking peace to all his seed.”
Moreh, Hill of
Place where the Midianites encamped before they were attacked by Gideon (Judg. 7:1). It is supposed to have been what is now called Neby Duhy, or “Little Hermon,” 32° 37' N, 35° 20' E. It is 1,690 feet high.
Moreh, Plain of
The Hebrew signifies the oak, or oaks, of Moreh. It was near Shechem, where Abram first pitched his tent on entering Canaan, and where the Lord appeared to him (Gen. 12:6; Deut. 11:30).
Moresheth-gath
A name occurring only in Micah 1:14; mentioned along with towns in the lowlands of Judah.
Moriah
The land in which was situated the mount on which Abraham was told to offer his son Isaac (Gen. 22:2). The name of the mountain is not recorded. On the third day after leaving Beer-sheba Abraham saw the mount afar off, and it was doubtless some lonely spot suitable for such an incident. The Jews say it was the mount bearing this name in Jerusalem. The Samaritans and some modern authorities judge it to have been Gerizim; but it is unknown.
Moriah, Mount
The mount on which the temple was built; once only is it thus designated (2 Chron. 3:1). It was the place previously occupied by the threshing floor of Araunah. Its site is now very generally believed to be on the S.E. of Jerusalem, where there is a large plain, called the “temple area,” formed by stones being built into the sides of the rock. It is also called the “mosque enclosure,” because the mosque of Omar is built thereon.
The Temple Mount
Mortar
Stone Mortar and Pestle
The monuments of Egypt show that anciently, as now, stone mortars with stone pestles were used for pounding hard seeds. The manna was ground in mills or beaten in a mortar (Num. 11:8). Though by this means the seeds were pounded very small, yet even such treatment would not cure a fool of his folly: it shows the incorrigible nature of him who despises wisdom and instruction (Prov. 27:22).
Morter
This is spoken of as early as Genesis 11:3, in reference to building the tower of Babel: they used brick for stone and slime for morter. In other places it seems to have been employed more for plastering the walls, morter not being so much needed when the buildings were of stone (Lev. 14:42,45). The rigorous labor of the Israelites in Egypt was in preparing morter as well as making bricks (Ex. 1:14). Morter was made by treading the clay (Nah. 3:14). The work of the false prophets who prophesied peace to Jerusalem when God threatened to bring judgment is compared to building a wall and daubing it with untempered [morter]: God’s wind would blow down the wall (Ezek. 13:10-15). This teaches a needed lesson that all that is built for God must be built with God’s materials, otherwise it will not stand (1 Cor. 3:11-15).
Brick House in Joppa
Mortgage, To
On the return of the Jews from exile, there were many poor, and in order to get food they borrowed money on their land, which gave the lender a claim on the property, even as mortgages are now negotiated. The money was lent by rich Jews, and Nehemiah was very angry at their exacting usury and strongly condemned them. They ought to have given sustenance to their poorer brethren (Neh. 5:3).
Mosera, Moseroth
One of the encampments of Israel, connected with Mount Hor, where Aaron died and was buried (Deut. 10:6; Num. 33:30-31). See WANDERINGS.
Moses
Son of Amram and Jochebed, of the tribe of Levi, brother of Aaron and Miriam. He was born after the mandate by the king that all male children of the Hebrews were to be killed, but his parents by faith hid him three months, and when he could no longer be hidden he was put in an ark of bulrushes and placed among the reeds in the river. Being found there by Pharaoh’s daughter he was named by her MOSES, signifying “drawn out,” and adopted as her son, being nursed for her by his own mother. He became learned in all the wisdom of Egypt, and was mighty in words and deeds.
When forty years of age he visited his brethren, and seeing one ill-used he defended him, and slew the Egyptian; but the next day, on seeing two of the Israelites contending, he reminded them that they were brethren, and would have judged between them; but the wrong-doer repulsed him, and asked whether he would kill him as he had killed the Egyptian. Moses, finding that his deed was known, feared the wrath of the king, and fled from Egypt. He had acted with zeal, but without divine direction, and had therefore to become a fugitive for forty years (being the second period of forty years of his life, as the forty years in the wilderness was the third). In the land of Midian he married Zipporah, daughter of Jethro, the priest of Midian, by whom he had two sons.
At the end of the forty years God spoke to him out of the burning bush, telling him to go and deliver Israel out of the hand of the Egyptians. He who had once used an arm of flesh is now conscious of his own nothingness, but learns that God would be with him. He is to make known to the people the name of Jehovah, and to attest his mission, as sent by the God of their fathers, by doing certain signs in their sight.
No trace of timidity is apparent in his dealings with Pharaoh, he boldly requests him to let the people go into the wilderness to sacrifice to Jehovah; but Pharaoh refused and made the burdens of the Israelites greater. Ten plagues followed, when the Egyptians themselves, on the death of all their firstborn, were anxious for them to depart.
God constantly spoke to Moses and gave him instructions in all things. Though Aaron was the elder brother, Moses had the place of leader and apostle. He conducted them out of Egypt, and through the Red Sea. He led the song of triumph when they saw their enemies dead on the sea shore. The New Testament declares that it was by faith he refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God. He forsook Egypt, not now fearing the wrath of the king, for he endured as seeing Him who is invisible (Heb. 11:24-27).
Moses needed such faith, for the murmurings and rebellion of the people were great, and they charged him with causing their trials: why had he brought them out to perish in the wilderness? When God’s anger was kindled against them, he pleaded for them. When God spake of consuming all the people, and making a great nation of Moses, he besought God to turn from His anger, urging what a reproach it would be for the Egyptians to say that He had led them out only to slay them; and he reminded God of what He had sworn to His servants Abraham, Isaac, and Jacob. He thus acted as intercessor with God for the people (Ex. 32:7-13).
When Miriam and Aaron complained of Moses because he had married an Ethiopian woman, and said, “Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?” It does not appear that Moses rebuked them; but on that very occasion it is recorded, “Now the man Moses was very meek, above all the men which were upon the face of the earth.” God had, however, heard them, and He defended Moses, and declared, He “is faithful in all Mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches” (Num. 12:1-8).
When Korah, Dathan, and Abiram, and their company rose against Moses and Aaron, “he fell on his face,” and left the matter in God’s hands. “Even tomorrow the Lord will show who are his and who is holy”; and they were all consumed (Num. 16:1-35). God also called Moses up into the mount, dictated to him the law, gave him the ten commandments written on stone by the finger of God, and showed him the pattern of the tabernacle. He was the mediator, that is, he received all communications from God for the people. He was also called “King in Jeshurun” or Israel, (Deut. 33:5); and was a prophet of a unique type (Deut. 34:10).
In one instance Moses failed. When without water, God told him to take the rod (namely, that of priesthood), and speak to the rock, and water would come forth. Moses took “the rod from before the Lord as he commanded him,” and with Aaron said unto the people, “Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly.” Moses then had to hear the voice of God saying, “Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.” It was called the water of Meribah, that is “strife” (Num. 20:7-13). After this Moses besought the Lord, saying, “I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.” But the Lord told him to speak no more to Him of that matter. He was to go up to the top of Pisgah, and view the land. There the Lord showed him all the land: after which he died in the land of Moab, over against Beth-peor; but no man knew where. He “was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated” (Deut. 3:25-27; Deut. 34:1-7).
In the New Testament it is said respecting the body of Moses that Michael, the archangel, contended with the devil about it, the object of Satan probably being to make his tomb to be regarded as a holy place, to which the people would go for blessing, as people do still to the tombs of saints (Jude 9).
The law having been given through Moses, his name is often used where the law is alluded to; and Moses is mentioned by the Apostle John when contrasting the dispensations of the law and the gospel: “The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). The fact of the two dispensations being entirely different furnishes the reason why Moses was not allowed to enter into Canaan. That being a type of the heavenly blessings of Christianity, it would not have agreed with Moses, as the dispenser of the law, leading the Israelites into the land: that must be done by JOSHUA, type of Christ risen. Moses had his proper line of service, and was greatly honored of God. He was faithful in that service amid great discouragements and trials; he was faithful in all God’s house. On the mount of transfiguration Moses still represented the law, as Elias did the prophets.
That Moses was the writer of the first five books of the Old Testament, called the Pentateuch, there are many proofs in scripture; such as “have ye not read in the book of Moses?” (Mark 12:26); “If they hear not Moses and the prophets” (Luke 16:31; Luke 24:27); “When Moses is read” (2 Cor. 3:15). Of course the section where his death is recorded was added by a later hand. When the inspiration of scripture is fully held, God is known as the author of His word, and it becomes a secondary question who was the instrument that God used to write down what He wished to be recorded. Respecting some of the books of scripture we know not who wrote them; but that in no way touches their inspiration. It is plain, however, from the above and other passages that Moses was the writer of the Pentateuch, which is often called “the law of Moses.”
Mote
Any small particle or splinter. It is used to illustrate small failings in contrast to larger faults, called “beams.” The Lord Jesus was exposing the hypocrisy of those who see and magnify small faults in others, and pass over greater ones in themselves (Matt. 7:3-5; Luke 6:41-42).
Moth (ash, σής)
This is the clothes-moth (one of the Tineæ), the destructive ravages of which are well known. In the East garments were kept in larger quantities, as property and for presents, as when Naaman the Syrian brought “changes of garments” as a present to Elisha, of which Gehazi obtained two (2 Kings 5:22-23). Moths do not attack the clothing that is worn; but they lay their eggs in what is laid up, in which the young find their food. From this the lesson is drawn to lay up treasures in heaven, where neither moth nor rust can corrupt or destroy (Job 13:28; Psa. 39:11; Isa. 51:8; Matt. 6:19-20; James 5:2).
Mother
The law commanded that honor was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. The wise woman who appealed to Joab as “a mother in Israel,” was at once listened to (2 Sam. 20:19). A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. The children of the virtuous woman arise and call her blessed (Prov. 31:28). Timothy had a faithful mother and grandmother (2 Tim. 1:5). There are also “mothers” in the church, who have the Lord’s interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also (Rom. 16:13).
Mount, Mountain
The ordinary word for this is har, which is employed both for the mountain ranges, some of which run through Israel from north to south, and also for the higher mountains that rise upon those ranges or on the plains. Thus in 2 Chronicles 13:4 it says, “Mount Zemaraim, which is in mount Ephraim,” which means that mount Zemaraim was situated in the hill-country of Ephraim. Mount Ephraim does not refer to any particular mountain; but to the range of hills, or hill country in Ephraim, extending from Bethel to the plains of Jezreel. In like manner there are parts that can be called hill-country throughout all the land, as in Joshua 13:6 and Luke 1:39,65. Each of the mountains is considered under its own name.
Mourning
It was the habit of the Hebrews, as it still is in the East, to make a great demonstration of their mourning. They would beat their breasts, cover their heads, fast, put dust and ashes on their heads, neglect their hair, wear dull-colored garments, rend their clothes, wear sackcloth, and so forth. For Asa and Zedekiah there was “great burning” of odors at their death, which was most probably copied from the heathen (2 Chron. 16:14; Jer. 34:5). At a death professional mourners were hired, mostly women. “Call for the mourning women.... let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters” (Jer. 9:17-18; compare 2 Sam. 14:2; Amos 5:16). Musicians also attended at deaths, who played mournful strains (Matt. 9:23). God does not desire those who are bereaved to be without feeling: the Lord wept at the grave of Lazarus, but He would have reality in all things. He had to say to His people, “Rend your heart, and not your garments” (Joel 2:13).
Mouse (Akbar)
The Hebrew word refers to some species of rodent, and the word may include the field mouse, the hamster, and the jerboa, all of which are found in Palestine, and are very destructive to the crops. They were forbidden for food as unclean (Lev. 11:29; Isa. 66:17). When the Philistines returned the ark, they sent as a trespass offering images of their emerods, and images of the mice that marred the land (1 Sam. 6:4-18).
Field Mouse
Moza
1. Son of Caleb, the son of Hezron (1 Chron. 2:46).
2. Son of Zimri, a descendant of Saul (1 Chron. 8:36-37; 1 Chron. 9:42-43).
Mozah
City in Benjamin (Josh. 18:26). Identified with ruins at Beit Mizza, 31° 49' N, 350 9' E.
Mufflers
Mentioned among the women’s ornaments in Isaiah 3:19. The word is raal, which is translated “trembling” in Zechariah 11:2. It is supposed to refer to some light ornament that would flutter on the wearer’s movements. The margin renders it “spangled ornaments.” Gesenius has “veils.”
Mulberry Tree
The word baka is supposed to be from a root signifying “weeping,” and to refer to some tree that distils an odoriferous gum; but what tree is alluded to is unknown. David was to wait for some secret sign from God in the mulberry trees before attacking the enemy (2 Sam. 5:23-24; 1 Chron. 14:14-15; Psa. 84:6 margin). The true mulberry is supposed to be the tree called in the AV Sycamore.
Mule
Mule
1. pered. The first reference to this animal is in the time of David: his sons rode upon mules. David had his own mule, upon which Solomon was made to ride when he was proclaimed king. Mules were among the animals that were brought as presents by the nations to Solomon. They were also imported to Tyre. It would appear from Leviticus 19:19 that the Israelites were forbidden to breed them (2 Sam. 13:29; 2 Sam. 18:9; 1 Kings 1:33, 38, 44; 1 Kings 10:25; Psa. 32:9; Isa. 66:20; Ezek. 27:14; Zech. 14:15).
2. rekesh. This was probably a swift horse on which dispatches were sent (Esther 8:10,14). The word is once translated “dromedary” (1 Kings 4:28); and once “swift beast” (Mic. 1:13).
3. yemint. This is acknowledged to be wrongly rendered in the AV; it is translated “hot springs,” by the Revisers and others (Gen. 36:24).
Munition
Fortress, stronghold (Isa. 29:7; Isa. 33:16; Nah. 2:1).
Muppim
Son of Benjamin. Gen. 46:21. Apparently called SHUPHAM in Numbers 26:39.
Murder
The first death was caused by murder when Cain slew his brother Abel, and the second recorded is when Lamech said, “I have slain a man to my wounding,” or “for my wound”; which may mean that he did it in self-defense (Gen. 4:23). God set a mark upon Cain that none should kill him; and Lamech said, “If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.” After the flood God made a definite law concerning murder. God would require expiation for the blood of man, whether it was shed by beast or by man; at the hand of every man’s brother, or kinsman, God would require the life of man. “Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made He man” (Gen. 9:5-6). This injunction was repeated in the law, and has never been rescinded or modified. Neither does the New Testament in any way alter it: indeed it incidentally confirms it by declaring that the magistrate does not bear the sword in vain (Rom. 13:4). God claims the life of man, and none can set aside His rights.
Murrain
The word is deber, commonly translated “pestilence,” which is its meaning (Ex. 9:3).
Mushi, Mushites
Son of Merari, and his descendants (Ex. 6:19; Num. 3:20,33; Num. 26:58; 1 Chron. 6:19,47; 1 Chron. 23:21,23; 1 Chron. 24:26,30).
Music, Musicians, Musical Instruments
The harp and the organ, or pipe, were in use as early as Genesis 4:21. Laban, when chiding with Jacob for secretly leaving him, said he would have sent him away “with songs, with tabret, and with harp” (Gen. 31:27). The monuments show that the Egyptians had various musical instruments, the Israelites, therefore, if they had not known their use before going into Egypt, could have learned it there. When Moses sang the song of triumph at the Red Sea, Miriam answered with a tabret in her hand; and Samuel told Saul that he would meet a company of prophets with a psaltery, a tabret, a pipe, and a harp (1 Sam. 10:5).
There must have been with these prophets some knowledge of music, which doubtless under David was further cultivated and devoted to the service of God, their music being intimately connected with temple worship. He had several companies of singers, and players on instruments, which are often mentioned in the Psalm. As these were indited under the guidance of the Holy Spirit, we may conclude that this way of celebrating the praises of God was in accordance with the dispensation that then was. Such an exhortation as “Praise Him with the psaltery and harp,” is beautifully in place in the Psalms; but in the New Testament dispensation it is, “singing and making melody in your heart to the Lord”; and “I will sing with the spirit, and I will sing with the understanding also.” “They that worship Him must worship Him in spirit and in truth.”
In the headings of fifty-five of the Psalm the words occur, “To the chief musician”; the word is natsach, and simply means “to the chief or the leader,” and may therefore apply as much to the singers as to the musicians. The musical instruments are considered under their various names.
Mustard Seed
This is mentioned as something very small to which the faith of the apostles did not rise; and the kingdom of God is spoken of as being like this small seed, which nevertheless grows into a tree large enough for the birds to lodge in its branches. Various surmises have been made as to what tree is alluded to. The one that best answers to the description is the sinapis nigra, a common mustard plant in Palestine. Its seeds are very small, and it grows to a tree of some ten feet high, quite large enough for the smaller birds to lodge in its branches. There is also the salvadora persica, which grows still higher. The teaching of the parable is that the kingdom of God would become elevated in the earth and suitable for emissaries of Satan to find protection under its shadow (Matt. 13:31; Matt. 17:20; Mark 4:31; Luke 13:19; Luke 17:6). In Matthew 13 it says that, “when it is grown, it is the greatest among herbs,” yet it “becometh a tree.” This reads as if its normal class was that of a large herb, but by some mysterious means it became a tree.
Salvadora Persica
Muth-labben
These are two Hebrew words in the heading of Psalm 9, the meaning of which has not been discovered. The LXX has “A psalm of David, concerning the secrets of the Son.”
Myra
Seaport of Lycia, in Asia Minor, where Paul and those with him embarked on a ship sailing to Italy. Acts 27:5. It is now called Dembra.
Myrrh
Commiphora Myrrha
1. lot. This is judged to be a fragrant resinous gum gathered from the leaves of the cistus, or rock rose (Gen. 37:25; 43:11).
2. mor, Arabic murr. The true myrrh, so called because it distils its gum as tears, which harden into a bitter aromatic gum. It was an ingredient in the holy anointing oil, and was much prized as a perfume (Ex. 30:23; Esther 2:12; Psa. 45:8; Prov. 7:17; Song of Sol. 1:13; 3:6; 4:6,14; 5:1,5,1)3. It is identified with the balsamodendron myrrha and other allied species. In the New Testament the same is alluded to under the name of σμύρνα. The Magi presented myrrh with frankincense to the Lord at His birth, and it was used at His burial. Mingled with wine it was offered to Him as a stupefying drink before He was crucified, but He refused it (Matt. 2:11; Mark 15:23; John 19:39).
Myrtle
The well-known tree bearing this name, the myrtus communis. Branches were to be taken from this tree, among others, to make booths when the feast of tabernacles was kept. During the millennium, “instead of the brier shall come up the myrtle tree,” so that it seems to be a type of peace and blessing (Neh. 8:15; Isa. 41:19; Isa. 55:13). In Zechariah 1:8,10-11 a man (that is, an angel of Jehovah) was seen standing among the myrtle trees, when all the earth was sitting still and was at rest—emblem of the blessing of Jerusalem, for which the angel was interceding. Under the rule of the second Gentile empire, the nations were indifferent to the condition of Jerusalem.
Mysia
District in the N.W. of Asia Minor. Paul visited it, but “passed by” and went to Troas (Acts 16:7-8).
Mystery
This word describes a hidden or secret thing, known only to the initiated. In scripture it stands in contrast to the manifest or public dealings of God. The Lord Jesus having been rejected, is now hidden in the heavens, and the ways of God are secret to the world, but made known, as also His hidden purpose which is being accomplished by His secret ways, to those who have “ears to hear.” In the issue of those ways the mystery of God is finished (Rev. 10:7).
The Lord often spoke in parables to the multitude, but explained them to the apostles, because it was given unto them to know the mysteries of the kingdom (Matt. 13:11; Mark 4:11; Luke 8:10). Christianity is a mystery to the unconverted. The apostles were stewards of the mysteries of God, and they spoke “the wisdom of God in a mystery.” The Apostle Paul spoke of the “mystery of the gospel,” the “mystery of the faith,” the “mystery of Christ,” and the “mystery of godliness,” or piety (1 Cor. 2:7; 1 Cor. 4:1; Eph. 6:19; Col. 4:3; 1 Tim. 3:9,16).
The marvelous purpose of God, the mystery of the church, that had been hidden for ages, was revealed to Paul, as well as its present administration (Eph. 1:9; Eph. 3:3-4,9; Col. 1:26-27). It is that in which are hid all the treasures of wisdom and knowledge. The intelligence of it explains how Christ can be here in a scene from which He has been rejected alike by Jew and Gentile. There is also the mystery of the power of Christ as regards both the dead and the living saints (1 Cor. 15:51). In opposition to God there is the “mystery of iniquity,” that was secretly working in the church in the apostles’ days (2 Thess. 2:7). Allied to this is papal Rome, whose name is really “Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth” (Rev. 17:5,7). The above scriptures show that though there are several things designated mysteries, yet God in His grace has made them known to His saints.
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