Manasseh
Who makes to forget. “God hath made me forget” (Heb. nashshani), Gen. 41:51 . (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian ( 1 Chr. 7:14 ); and the only thing afterwards recorded of him is, that his grandchildren were “brought up upon Joseph’s knees” ( Gen. 50:23 ; R.V., “born upon Joseph’s knees”) i.e., were from their birth adopted by Joseph as his own children. The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 ( Num. 1:10 , 35 ; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (26:34, 37), and it was at this time the most distinguished of all the tribes. The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan ( Josh. 13:7-14 ); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called “the land of Gilead,” and is also spoken of as “on the other side of Jordan.” The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that “ocean of basaltic rocks and boulders tossed about in the wildest confusion,” lay in the midst of this territory. The whole “land of Gilead” having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service ( Josh. 22:1-34 ). Thus dismissed, they returned over Jordan to their own inheritance. (See ED .) On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh’s portion was immediately to the north of that of Ephraim ( Josh. 16 ). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran. (2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign ( 2 Kings 21:1 ), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial ( Isa. 7:10 ; 2 Kings 21:10-15 ). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. “The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood.” There is an old Jewish tradition that Isaiah was put to death at this time ( 2 Kings 21:16 ; 24:3 , 4 ; Jer. 2:30 ), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140 , and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the “Nero of Palestine.” Esarhaddon, Sennacherib’s successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chr. 33:11 , where the Authorized Version reads that Esarhaddon “took Manasseh among the thorns;” while the Revised Version renders the words, “took Manasseh in chains;” or literally, as in the margin, “with hooks.” (Comp. 2 Kings 19:28 .) The severity of Manasseh’s imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom ( 2 Chr. 33:11-13 ). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the “garden of his own house” ( 2 Kings 21:17 , 18 ; 2 Chr. 33:20 ), and not in the city of David, among his ancestors. He was succeeded by his son Amon. In Judg. 18:30 the correct reading is “Moses,” and not “Manasseh.” The name “Manasseh” is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.
Marah
Bitterness, a fountain at the sixth station of the Israelites ( Ex. 15:23 , 24 ; Num. 33:8 ) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain “a certain tree” which took away its bitterness, so that the people drank of it. This was probably the ‘Ain Hawarah, where there are still several springs of water that are very “bitter,” distant some 47 miles from ‘Ayun Mousa.
Matthew, Gospel according to
The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other “evangelists.” As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the destruction of Jerusalem ( Matt. 24 ), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65. The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book is to show that Jesus is he “of whom Moses in the law and the prophets did write.” This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto, “I am not come to destroy, but to fulfil.” As to the language in which this Gospel was written there is much controversy. Many hold, in accordance with old tradition, that it was originally written in Hebrew (i.e., the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown. This theory, though earnestly maintained by able critics, we cannot see any ground for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language. The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it. The leading characteristic of this Gospel is that it sets forth the kingly glory of Christ, and shows him to be the true heir to David’s throne. It is the Gospel of the kingdom. Matthew uses the expression “kingdom of heaven” (thirty-two times), while Luke uses the expression “kingdom of God” (thirty-three times). Some Latinized forms occur in this Gospel, as kodrantes ( Matt. 5:26 ), for the Latin quadrans, and phragello (27:26), for the Latin flagello. It must be remembered that Matthew was a tax-gatherer for the Roman government, and hence in contact with those using the Latin language. As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time. “Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself.” (See MARK ; LUKE ; GOSPELS .) The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2). (2.) The discourses and actions of John the Baptist preparatory to Christ’s public ministry (3; 4:11). (3.) The discourses and actions of Christ in Galilee (4:12-20:16). (4.) The sufferings, death and resurrection of our Lord (20:17-28).
Medad
Love, one of the elders nominated to assist Moses in the government of the people. He and Eldad “prophesied in the camp” ( Num. 11:24-29 ).
Mediator
One who intervenes between two persons who are at variance, with a view to reconcile them. This word is not found in the Old Testament; but the idea it expresses is found in Job 9:33 , in the word “daysman” (q.v.), marg., “umpire.” This word is used in the New Testament to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense Moses is called a mediator in Gal. 3:19 . Christ is the one and only mediator between God and man ( 1 Tim. 2:5 ; Heb. 8:6 ; 9:15 ; 12:24 ). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands ( Matt. 28:18 ; John 5:22 , 25 , 26 , 27 ); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice ( Heb. 2:17 , 18 ; 4:15, 16), and that in his glorified humanity he might be the head of a glorified Church ( Rom. 8:29 ). This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator.
Meekness
A calm temper of mind, not easily provoked ( James 3:13 ). Peculiar promises are made to the meek ( Matt. 5:5 ; Isa. 66:2 ). The cultivation of this spirit is enjoined ( Col. 3:12 ; 1 Tim. 6:11 ; Zeph. 2:3 ), and is exemplified in Christ ( Matt. 11:29 ), Abraham ( Gen. 13 ; 16:5 , 6 ) Moses ( Num. 12:3 ), David ( Zech. 12:8 ; 2 Sam. 16:10 , 12 ), and Paul ( 1 Cor. 9:19 ).
Memphis
Only in Hos. 9:6 , Hebrew Moph. In Isa. 19:13 ; Jer. 2:16 ; 46:14 , 19 ; Ezek. 30:13 , 16 , it is mentioned under the name Noph. It was the capital of Lower, i.e., of Northern Egypt. From certain remains found half buried in the sand, the site of this ancient city has been discovered near the modern village of Minyet Rahinch, or Mitraheny, about 16 miles above the ancient head of the Delta, and 9 miles south of Cairo, on the west bank of the Nile. It is said to have been founded by Menes, the first king of Egypt, and to have been in circumference about 19 miles. “There are few remains above ground,” says Manning (The Land of the Pharaohs), “of the splendour of ancient Memphis. The city has utterly disappeared. If any traces yet exist, they are buried beneath the vast mounds of crumbling bricks and broken pottery which meet the eye in every direction. Near the village of Mitraheny is a colossal statue of Rameses the Great. It is apparently one of the two described by Herodotus and Diodorus as standing in front of the temple of Ptah. They were originally 50 feet in height. The one which remains, though mutilated, measures 48 feet. It is finely carved in limestone, which takes a high polish, and is evidently a portrait. It lies in a pit, which, during the inundation, is filled with water. As we gaze on this fallen and battered statue of the mighty conqueror who was probably contemporaneous with Moses, it is impossible not to remember the words of the prophet Isaiah, 19:13; 44:16-19, and Jeremiah, 46:19.”
Merarites
The descendants of Merari ( Num. 26:57 ). They with the Gershonites and the Kohathites had charge of the tabernacle, which they had to carry from place to place ( Num. 3:20 , 33 -37; 4:29-33). In the distribution of the oxen and waggons offered by the princes ( Num. 7 ), Moses gave twice as many to the Merarites (four waggons and eight oxen) as he gave to the Gershonites, because the latter had to carry only the lighter furniture of the tabernacle, such as the curtains, hangings, etc., while the former had to carry the heavier portion, as the boards, bars, sockets, pillars, etc., and consequently needed a greater supply of oxen and waggons. This is a coincidence illustrative of the truth of the narrative. Their place in marching and in the camp was on the north of the tabernacle. The Merarites afterwards took part with the other Levitical families in the various functions of their office ( 1 Chr. 23:6 , 21 -23; 2 Chr. 29:12 , 13 ). Twelve cities with their suburbs were assigned to them ( Josh. 21:7 , 34 -40).
Meribah
Quarrel or strife. (1.) One of the names given by Moses to the fountain in the desert of Sin, near Rephidim, which issued from the rock in Horeb, which he smote by the divine command, “because of the chiding of the children of Israel” ( Ex. 17:1-7 ). It was also called Massah (q.v.). It was probably in Wady Feiran, near Mount Serbal. (2.) Another fountain having a similar origin in the desert of Zin, near to Kadesh ( Num. 27:14 ). The two places are mentioned together in Deut. 33:8 . Some think the one place is called by the two names ( Ps. 81:7 ). In smiting the rock at this place Moses showed the same impatience as the people ( Num. 20:10-12 ). This took place near the close of the wanderings in the desert ( Num. 20:1-24 ; Deut. 32:51 ).
Michael
Who is like God? (1.) The title given to one of the chief angels ( Dan. 10:13 , 21 ; 12:1). He had special charge of Israel as a nation. He disputed with Satan ( Jude 1 :9) about the body of Moses. He is also represented as warning against “that old serpent, called the Devil, and Satan, which deceiveth the whole world” ( Rev. 12:7-9 ). (2.) The father of Sethur, the spy selected to represent Asher ( Num. 13:13 ). (3.) 1 Chr. 7:3 , a chief of the tribe of Issachar. (4.) 1 Chr. 8:16 , a Benjamite. (5.) A chief Gadite in Bashan ( 1 Chr. 5:13 ). (6.) A Manassite, “a captain of thousands” who joined David at Ziklag ( 1 Chr. 12:20 ). (7.) A Gershonite Levite ( 1 Chr. 6:40 ). (8.) The father of Omri ( 1 Chr. 27:18 ). (9.) One of the sons of king Jehoshaphat ( 2 Chr. 21:2 , 4 ). He was murdered by his brother Jehoram.
Midianite
An Arabian tribe descended from Midian. They inhabited principally the desert north of the peninsula of Arabia. The peninsula of Sinai was the pasture-ground for their flocks. They were virtually the rulers of Arabia, being the dominant tribe. Like all Arabians, they were a nomad people. They early engaged in commercial pursuits. It was to one of their caravans that Joseph was sold ( Gen. 37:28 , 36 ). The next notice of them is in connection with Moses’ flight from Egypt ( Ex. 2:15-21 ). Here in Midian Moses became the servant and afterwards the son-in-law of Reuel or Jethro, the priest. After the Exodus, the Midianites were friendly to the Israelites so long as they traversed only their outlying pasture-ground on the west of the Arabah; but when, having passed the southern end of Edom, they entered into the land of Midian proper, they joined with Balak, the king of Moab, in a conspiracy against them ( Num. 22:4-7 ). Balaam, who had been sent for to curse Israel, having utterly failed to do so, was dismissed by the king of Moab; nevertheless he still tarried among the Midianites, and induced them to enter into correspondence with the Israelites, so as to bring them into association with them in the licentious orgies connected with the worship of Baal-Peor. This crafty counsel prevailed. The Israelites took part in the heathen festival, and so brought upon themselves a curse indeed. Their apostasy brought upon them a severe punishment. A plague broke out amongst them, and more than twenty-four thousand of the people perished ( Num. 25:9 ). But the Midianites were not to be left unpunished. A terrible vengeance was denounced against them. A thousand warriors from each tribe, under the leadership of Phinehas, went forth against them. The Midianites were utterly routed. Their cities were consumed by fire, five of their kings were put to death, and the whole nation was destroyed ( Josh. 13:21 , 22 ). Balaam also perished by the sword, receiving the “wages of his unrighteousness” ( Num. 31:8 ; 2 Pet. 2:15). The whole of the country on the east of Jordan, now conquered by the Israelites (see SIHON ; OG ), was divided between the two tribes of Reuben and Gad and the half tribe of Manasseh. Some two hundred and fifty years after this the Midianites had regained their ancient power, and in confederation with the Amalekites and the “children of the east” they made war against their old enemies the Israelites, whom for seven years they oppressed and held in subjection. They were at length assailed by Gideon in that ever-memorable battle in the great plain of Esdraelon, and utterly destroyed ( Judg. 6:1 -ch. 7). Frequent allusions are afterwards made to this great victory ( Ps. 83:10 , 12 ; Isa. 9:4 ; 10:6 ). They now wholly pass away from the page of history both sacred and profane.
Mine
The process of mining is described in Job 28:1-11 . Moses speaks of the mineral wealth of Palestine ( Deut. 8:9 ). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
Minister
One who serves, as distinguished from the master. (1.) Heb. meshereth, applied to an attendant on one of superior rank, as to Joshua, the servant of Moses ( Ex. 33:11 ), and to the servant of Elisha ( 2 Kings 4:43 ). This name is also given to attendants at court ( 2 Chr. 22:8 ), and to the priests and Levites ( Jer. 33:21 ; Ezek. 44:11 ). (2.) Heb. pelah ( Ezra 7:24 ), a “minister” of religion. Here used of that class of sanctuary servants called “Solomon’s servants” in Ezra 2:55-58 and Neh. 7:57-60 . (3.) Greek leitourgos, a subordinate public administrator, and in this sense applied to magistrates ( Rom. 13:6 ). It is applied also to our Lord ( Heb. 8:2 ), and to Paul in relation to Christ ( Rom. 15:16 ). (4.) Greek hyperetes (literally, “under-rower”), a personal attendant on a superior, thus of the person who waited on the officiating priest in the synagogue ( Luke 4:20 ). It is applied also to John Mark, the attendant on Paul and Barnabas ( Acts 13:5 ). (5.) Greek diaconos, usually a subordinate officer or assistant employed in relation to the ministry of the gospel, as to Paul and Apollos ( 1 Cor. 3:5 ), Tychicus ( Eph. 6:21 ), Epaphras ( Col. 1:7 ), Timothy ( 1 Thess. 3:2 ), and also to Christ ( Rom. 15:8 ).
Miriam
Their rebellion. (1.) The sister of Moses and Aaron ( Ex. 2:4-10 ; 1 Chr. 6:3 ). Her name is prominent in the history of the Exodus. She is called “the prophetess” ( Ex. 15:20 ). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there ( Num. 20:1 ). (See AARON ; MOSES .) (2.) 1 Chr. 4:17 , one of the descendants of Judah.
Mixed multitude
( Ex. 12:38 ), a class who accompanied the Israelites as they journeyed from Rameses to Succoth, the first stage of the Exodus. These were probably miscellaneous hangers-on to the Hebrews, whether Egyptians of the lower orders, or the remains of the Hyksos (see EGYPT ; MOSES ), as some think. The same thing happened on the return of the Jews from Babylon ( Neh. 13:3 ), a “mixed multitude” accompanied them so far.
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot ( Gen. 19:37 ), of incestuous birth. (2.) Used to denote the people of Moab ( Num. 22:3-14 ; Judg. 3:30 ; 2 Sam. 8:2 ; Jer. 48:11 , 13 ). (3.) The land of Moab ( Jer. 48:24 ), called also the “country of Moab” ( Ruth 1:2 , 6 ; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon ( Num. 21:13 , 26 ). In a wider sense it included the whole region that had been occupied by the Amorites. It bears the modern name of Kerak. In the Plains of Moab, opposite Jericho ( Num. 22:1 ; 26:63 ; Josh. 13:32 ), the children of Israel had their last encampment before they entered the land of Canaan. It was at that time in the possession of the Amorites ( Num. 21:22 ). “Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah,” and “died there in the land of Moab, according to the word of the Lord” ( Deut. 34:5 , 6 ). “Surely if we had nothing else to interest us in the land of Moab, the fact that it was from the top of Pisgah, its noblest height, this mightiest of the prophets looked out with eye undimmed upon the Promised Land; that it was here on Nebo, its loftiest mountain, that he died his solitary death; that it was here, in the valley over against Beth-peor, he found his mysterious sepulchre, we have enough to enshrine the memory in our hearts.”
Moabite
The designation of a tribe descended from Moab, the son of Lot ( Gen. 19:37 ). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Rameses II., the Pharaoh of the Oppression, enumerates Moab (Muab) among his conquests. Shortly before the Exodus, the warlike Amorites crossed the Jordan under Sihon their king and drove the Moabites ( Num. 21:26-30 ) out of the region between the Arnon and the Jabbok, and occupied it, making Heshbon their capital. They were then confined to the territory to the south of the Arnon. On their journey the Israelites did not pass through Moab, but through the “wilderness” to the east ( Deut. 2:8 ; Judg. 11:18 ), at length reaching the country to the north of the Arnon. Here they remained for some time till they had conquered Bashan (see SIHON ; OG ). The Moabites were alarmed, and their king, Balak, sought aid from the Midianites ( Num. 22:2-4 ). It was while they were here that the visit of Balaam (q.v.) to Balak took place. (See MOSES .) After the Conquest, the Moabites maintained hostile relations with the Israelites, and frequently harassed them in war ( Judg. 3:12-30 ; 1 Sam. 14 ). The story of Ruth, however, shows the existence of friendly relations between Moab and Bethlehem. By his descent from Ruth, David may be said to have had Moabite blood in his veins. Yet there was war between David and the Moabites ( 2 Sam. 8:2 ; 23:20 ; 1 Chr. 18:2 ), from whom he took great spoil ( 2 Sam. 8:2 , 11 , 12 ; 1 Chr. 11:22 ; 18:11 ). During the one hundred and fifty years which followed the defeat of the Moabites, after the death of Ahab (see MESHA ), they regained, apparently, much of their former prosperty. At this time Isaiah (15:1) delivered his “burden of Moab,” predicting the coming of judgment on that land (comp. 2 Kings 17:3 ; 18:9 ; 1 Chr. 5:25 , 26 ). Between the time of Isaiah and the commencement of the Babylonian captivity we have very seldom any reference to Moab ( Jer. 25:21 ; 27:3 ; 40:11 ; Zeph. 2:8-10 ). After the Return, it was Sanballat, a Moabite, who took chief part in seeking to prevent the rebuilding of Jerusalem ( Neh. 2:19 ; 4:1 ; 6:1 ).
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh ( Gen. 45:17-25 ), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis). Thus favoured, the Israelites began to “multiply exceedingly” ( Gen. 47:27 ), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their “affliction” ( Gen. 15:13 ) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and “the land was filled with them” ( Ex. 1:7 ). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence. In process of time “a king [probably Seti I.] arose who knew not Joseph” ( Ex. 1:8 ). (See PHARAOH .) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and “all their service, wherein they made them serve, was with rigour” ( Ex. 1:13 , 14 ). But this cruel oppression had not the result expected of reducing their number. On the contrary, “the more the Egyptians afflicted them, the more they multiplied and grew” ( Ex. 1:12 ). The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king’s wish was not rigorously enforced; the male children were spared by the midwives, so that “the people multiplied” more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river ( Ex. 1:22 ). But neither by this edict was the king’s purpose effected. One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites ( Ex. 6:16-20 ), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king’s daughter “saw the child; and behold the child wept.” The princess (see PHARAOH’S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, “Take this child away, and nurse it for me, and I will give thee thy wages.” Thus Jochebed’s child, whom the princess called “Moses”, i.e., “Saved from the water” ( Ex. 2:10 ), was ultimately restored to her. As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his “brethren.” His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became “learned in all the wisdom of the Egyptians” ( Acts 7:22 ). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became “mighty in deeds” ( Acts 7:22 ). After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But “beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew.” He now resolved to make himself acquainted with the condition of his countrymen, and “went out unto his brethren, and looked upon their burdens” ( Ex. 2:11 ). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly ( Heb. 11:25-27 ), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father’s house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians. He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the “great Rameses,” Rameses II.), who “sought to slay Moses” ( Ex. 2:15 ). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years ( Acts 7:30 ), under training unconsciously for his great life’s work. Suddenly the angel of the Lord appeared to him in the burning bush ( Ex. 3 ), and commissioned him to go down to Egypt and “bring forth the children of Israel” out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See EXODUS .) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders ( Deut. 1:1-4 ; 5:1-26:19 ; 27:11-30:20 ), and gives the people his last counsels, and then rehearses the great song ( Deut. 32 ), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes (33), he ascends to “the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho” (34:1), and from thence he surveys the land. “Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar” ( Deut. 34:2-3 ), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord “in a valley in the land of Moab, over against Beth-peor” (34:6). The people mourned for him during thirty days. Thus died “Moses the man of God” ( Deut. 33:1 ; Josh. 14:6 ). He was distinguished for his meekness and patience and firmness, and “he endured as seeing him who is invisible.” “There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel” ( Deut. 34:10-12 ). The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets. In the New Testament he is referred to as the representative of the law and as a type of Christ ( John 1:17 ; 2 Cor. 3:13-18 ; Heb. 3:5 , 6 ). Moses is the only character in the Old Testament to whom Christ likens himself ( John 5:46 ; comp. Deut. 18:15 , 18 , 19 ; Acts 7:37 ). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars. In Jude 1 :9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry.
Mourn
Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah ( Gen. 23:2 ); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron ( Num. 20:29 ), for Moses ( Deut. 34:8 ), and for Samuel ( 1 Sam. 25:1 ); David for Abner ( 2 Sam. 3:31 , 35 ); Mary and Martha for Lazarus ( John 11 ); devout men for Stephen ( Acts 8:2 ), etc. (2.) For calamities, Job (1:20, 21; 2:8); Israel ( Ex. 33:4 ); the Ninevites ( Jonah 3:5 ); Israel, when defeated by Benjamin ( Judg. 20:26 ), etc. (3.) Penitential mourning, by the Israelites on the day of atonement ( Lev. 23:27 ; Acts 27:9 ); under Samuel’s ministry ( 1 Sam. 7:6 ); predicted in Zechariah ( Zech. 12:10 , 11 ); in many of the psalms (51, etc.). Mourning was expressed, (1) by weeping ( Gen. 35:8 , marg.; Luke 7:38 , etc.); (2) by loud lamentation ( Ruth 1:9 ; 1 Sam. 6:19 ; 2 Sam. 3:31 ); (3) by the disfigurement of the person, as rending the clothes ( Gen. 37:29 , 34 ; Matt. 26:65 ), wearing sackcloth ( Gen. 37:34 ; Ps. 35:13 ), sprinkling dust or ashes on the person ( 2 Sam. 13:19 ; Jer. 6:26 ; Job 2:12 ), shaving the head and plucking out the hair of the head or beard ( Lev. 10:6 ; Job 1:20 ), neglect of the person or the removal of ornaments ( Ex. 33:4 ; Deut. 21:12 , 13 ; 2 Sam. 14:2 ; 19:24 ; Matt. 6:16 , 17 ), fasting ( 2 Sam. 1:12 ), covering the upper lip ( Lev. 13:45 ; Micah 3:7 ), cutting the flesh ( Jer. 16:6 , 7 ), and sitting in silence ( Judg. 20:26 ; 2 Sam. 12:16 ; 13:31 ; Job 1:20 ). In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow ( 2 Chr. 35:25 ; Jer. 9:17 ; Matt. 9:23 ). The period of mourning for the dead varied. For Jacob it was seventy days ( Gen. 50:3 ); for Aaron ( Num. 20:29 ) and Moses ( Deut. 34:8 ) thirty days; and for Saul only seven days ( 1 Sam. 31:13 ). In 2 Sam. 3:31-35 , we have a description of the great mourning for the death of Abner.
Murmuring
Of the Hebrews in the wilderness, called forth the displeasure of God, which was only averted by the earnest prayer of Moses ( Num. 11:33 , 34 ; 12; 14:27, 30, 31; 16:3; 21:4-6; Ps. 106:25 ). Forbidden by Paul ( 1 Cor. 10:10 ).
Music
Jubal was the inventor of musical instruments ( Gen. 4:21 ). The Hebrews were much given to the cultivation of music. Their whole history and literature afford abundant evidence of this. After the Deluge, the first mention of music is in the account of Laban’s interview with Jacob ( Gen. 31:27 ). After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance ( Ex. 15 ). But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated. It was an essential part of training in the schools of the prophets ( 1 Sam. 10:5 ; 19:19-24 ; 2 Kings 3:15 ; 1 Chr. 25:6 ). There now arose also a class of professional singers ( 2 Sam. 19:35 ; Eccl. 2:8 ). The temple, however, was the great school of music. In the conducting of its services large bands of trained singers and players on instruments were constantly employed ( 2 Sam. 6:5 ; 1 Chr. 15 ; 16 ; 23 ; 5 ; 25:1-6 ). In private life also music seems to have held an important place among the Hebrews ( Eccl. 2:8 ; Amos 6:4-6 ; Isa. 5:11 , 12 ; 24:8, 9; Ps. 137 ; Jer. 48:33 ; Luke 15:25 ).
Muzzle
Grain in the East is usually thrashed by the sheaves being spread out on a floor, over which oxen and cattle are driven to and fro, till the grain is trodden out. Moses ordained that the ox was not to be muzzled while thrashing. It was to be allowed to eat both the grain and the straw ( Deut. 25:4 ). (See AGRICULTURE .)