MIC – MON

Volume II, pages 198–215, 214–217 of the 1732 edition, from MIC to MON: everything printed on these pages, in order.

Continued from Michael (I)

told, that the Archangel St. Michael after the Death of Moses, was urgent to have the Body of this Legislator buried and concealed from Men, for Fear that the Hebrews, or any other Nations, should think fit to idolize or worship him. But the Devil on the contrary pretended, that the Body ought to be left to the Hebrews, that it might be a Trial of their Fidelity, or rather a Snare and Occasion of Scandal to ‘em¹. Œcumenius² from another Tradition advances, that St. Michael used all his Power to procure an honourable Funeral for Moses, but the Devil on the other Hand was as importunate, pretending that the Body belonged to him, and that he was unworthy of the Honour of Burial, as being guilty of the Death of an Egyptian that was slain by him. Philo³ and Epiphanius⁴ believe, that the Body of Exod. ii. 11, 12.Moses was buried by the Hands of Angels. We have at this Day two Books intituled, Petii-ath Moshe, or the Assumption of Moses; but we find nothing in them of the Contest between Michael and the Devil about the Body of Moses.

Another Place in which Mention is made of St. Michael is St. John’s Revelation, Rev. xii. 6, 7, &c.where it is said that the Woman, representing the Church, fled into the Desert, where God had prepared a Retreat for her, And there was War in Heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels, and prevailed not, neither was their Place found any more in Heaven. And the great Dragon was cast out, that old Serpent, called the Devil and Satan, which deceiveth the whole World. He was cast out into the Earth, and his Angels were cast out with him. ‘Tis from this Place that it has been concluded, that St. Michael the Archangel was the tutelar Angel and Guardian of the Christian Church. He exerted his Power chiefly at the Time of the Persecutions of the Pagans against the Believers. He restrained the Power of Satan, he supported the Faith of the Christians, he defeated the Designs of the Persecutors.

Daniel also speaks of St. Michael in two Places. He says, that the Angel Gabriel having appeared to him, said thus to him. Fear Dan. x. 5, —13.not, Daniel, for from the first Day that thou didst set thine Heart to understand, and to chasten thy self before thy God, thy Words were heard, and I am come for thy Words. But the Prince of the Kingdom of Persia withstood me one and twenty Days; but lo, Michael one of the chief Princes came to help me, and I remained there with the Kings of Persia. ‘Tis commonly believed⁵, that this Angel of the Kingdom of Persia was he, to whom God had committed the Care and Superintendance of this Kingdom, and that he opposed Gabriel and Michael, because he was desirous to keep the Jews as long as he could in Persia, where they did much Good among the People, and made many Proselytes to their Religion; and consequently he opposed with all his Power their Return into Palestine, whither they were going to be sent back by the Favour of Cyrus. Others not readily assenting to this voluntary Opposition of three good Angels, have imagined that the Angel of the Persians was a bad Angel⁶, who being jealous of the Prosperity of the Jews, did his utmost to prevent Cyrus from coming to the Empire of Persia, that he might not set the Jews at Liberty.

The last Passage of Scripture, where we find Mention made of the Name Michael, is that of Daniel xii. 1, 2. where speaking of the Persecutions of Antiochus Epiphanes against the Jews, and of the unfortunate Death of that wicked Prince, he says, And at that Time shall Michael stand up, the great Prince which standeth for the Children of thy People, and there shall be a Time of Trouble, such as never was since there was a Nation, even to that same Time; and at that Time thy People shall be delivered, every one that shall be found written in the Book. And many of them that sleep in the Dust of the Earth shall awake, some to everlasting Life, and some to Shame and everlasting Contempt. And they that be wise shall shine as the Brightness of the Firmament, and they that turn many to Righteousness, as the Stars for ever and ever. Michael therefore was sent of God to succour his People, during these Times of Persecution; he inspired the Maccabees with invincible Courage, he struck the wicked Antiochus, and delivered the Jewish Church from the most terrible Persecution, to which it had ever been exposed.

‘Tis believed that it was Michael the Archangel that conducted the Israelites in their Journey through the Desert, and of Ex. xxiii. 20, 23. xxxiii. 2.whom it is said, Behold, I send an Angel before thee to keep thee in the Way, and to bring thee into the Place which I have prepared. Beware of him, and obey his Voice, provoke him not, for he will not pardon your Transgressions, for my Name is in him. That is, he is my Envoy, my Ambassador, and he acts in my Name. ‘Tis believed also,

that ‘twas he that appeared to Moses in the burning Bush, who spoke to him in the Name of the Lord, who was the Guide of the People in the Wilderness, and who gave the Tokens of his Presence in the Pillar of a Cloud. ‘Tis thought also, that he appeared to Joshua in the Fields of Jericho, and to Gideon, and to Manoah the Father of Sampson. In a Word, to him are imputed the greatest Part of the most remarkable Appearances, either in the Old Testament or the New.

The Romish Church celebrates three Appearances of St. Michael, of which no Mention is made in Scripture, and which have happened (as they say) a long Time since the Age of the Apostles. The first is that of Chones, or Colossus in Phrygia, of which the Time is not certainly known. The Feast of this Appearance was fixed on the sixth of September, in the whole Eastern Church. The second is the Appearance of St. Michael on Mount Garganus in Italy, in the Kingdom of Naples. This Appearance happened, as they say, towards the End of the fifth Century. The Church celebrates the Feast of this Appearance on the eighth of May, and that of the Dedication of the Cavern in which he appeared, on the twenty ninth of September. Lastly, the third Appearance of St. Michael, which is honoured by a particular Festival of the Church, is that which was made to Aubert Bishop of Avranches, upon a Rock called the Tomb, where at this Day is the Abby of St. Michael exposed to the Sea, in the Bay between Normandy and Bretany. This Appearance was about the Year 706, and the Festival has ever since been celebrated in France on the sixteenth of October. See M. Baillet in his Lives of the Saints, on September twenty nine.

II. MICHAEL, Father of Sethur, of the Tribe of Asher. Sethur was one of the Spies sent by Moses, to search out the Land of Promise, Numb. xiii. 13.

III. MICHAEL, Son of Jeshishai, and Father of Gilead, of the Tribe of Gad, 1 Chron. v. 13, 14.

IV. MICHAEL, Son of Uzzi, of the Tribe of Issachar, 1 Chron. vii. 3.

V. MICHAEL, of the Tribe of Manasseh; he was one of the valiant Men that took Side with David against Saul, 1 Chron. xii. 20.

VI. MICHAEL, Son of King Jehoshaphat. He was killed with his other Brethren, Jos. v. 13.by King Jehoram, after the Death of Jehoshaphat, 2 Chron. xxi. 2.

MICHAL, or Michol, Daughter of King Saul. The Hebrews think, that she had also the Name of Eglah⁷, and that she was Mother of Ithream, 2 Sam. iii. 5. But this Opinion has no Foundation. Michal falling in Love with David, and her Father Saul being informed of it, was not a little glad of it⁸, saying, I will give her to David for a Wife, that he may fall into the Hands of the Philistines, and so she may be the Cause of his Ruine. Saul therefore bid his Confidents to move it to David as from their selves, and to say to him; You see that the King and all his Officers have an Affection for you, endeavour therefore to become the King’s Son-in-Law. David made Answer, that he was unworthy of that Honour, and that he had not an Estate to support such high Pretensions. This was told Saul, who replied, Let David know that I have no Need of a Dowry for my Daughter; for then it was the Custom for the Husband to give a Dowry for his Wife, and in some Manner to buy her of her Parents. David was given to understand, that all the Dowry required of him was, an hundred Foreskins of the Philistines, that by his Means Saul might be revenged of his Enemies. A little while after David marches out against the Philistines, and having killed two Hundred of them, he brought their Foreskins to King Saul, being double the Number that was required of him. And thus Saul gave him his Daughter Michal in Marriage.

Some Time after⁹ the evil Spirit taking Possession of Saul, and David playing on the Harp before him for his Relief; he threw a Javelin at David, thinking to kill him, but David avoided the Blow, and escaped out of Saul’s House. Saul sent his Guards after him, to secure him in his own House during the Night Season, and to bring him with them on the Morrow. But Michal let him down through a Window, and by this Means he made his Escape. Michal then took a Statue¹⁰, and laid it in David’s Bed, and put about its Head the Skin of a Goat¹¹ with the Hair on, and covered it with a Cloath. Saul sent next Morning to take David, but was told he was sick. He sent again, and gave Orders that he should be brought in his Bed; but going to take him, they found nothing but a Statue, and Michal excused her self to

her Father by saying, that David threatened to kill her if she did not assist him in his Escape. Some Time after¹² Saul gave Michal to Phalti, (or Phaltiel) Son of Laish of Gallim.

But David, when he came to the Crown, caused Michal to be restored to him again¹³, and this was one of the Conditions that he stipulated with Abner, when this General came to offer his Services to him, and undertook to reduce all Israel to his Obedience. Then David sent Messengers to Ish-bosheth, who reigned at Mahanaim beyond Jordan, to demand Michal. Ish-bosheth therefore sent her back to David, and Phaltiel followed her weeping as far as Baburim. The Hebrews pretend, that Phaltiel never came near Michal, who in Strictness could not be his Wife, since she never had been divorced from David. Others believe that Michal had five Sons by Phaltiel, which were given up to the Gibeonites to be executed, as is related 2 Sam. xxi. 8, 9. But in this Place there appears to be a Fault somehow crept into the Text, which ought to be read Merob, instead of Michal. For Michal was not given to Adriel the Son of Barzillai the Meholathite, as this Text would insinuate, but to Phaltiel the Son of Laish. Therefore instead of Adriel Son of Barzillai, we must read here Phaltiel Son of Laish, or we must seek some other Solution of this Difficulty, which may be seen before under the Article MEROB. David from the very Beginning of his Reign¹⁴ had formed a Design of translating the Ark of the Covenant from Shilo, where it then was, to Jerusalem, where he had fixed his Habitation. This pious Design he executed with all the Pomp and Ceremony that his Zeal and Devotion could inspire him with; he himself leaping and dancing for Joy in this great Solemnity. Michal observing this at a Window, where she had placed herself to see the Procession, took great Offence at it, and conceived no small Contempt for King David; which she could not forbear shewing, when he returned to his Palace. She upbraided him with descending to such Meannesses, below the Majesty of a King, as to dance and play among his Servants, discovering his Nakedness, and acting rather like a Buffoon than a King. But David vindicated himself by telling her, that he would dance and appear vile before the Lord, who had made Choice of him to be King of Israel, preferring him before her Father and all his Family; and that being contemptible in his own Eyes, he should be the more honourable for that in the Eyes of all his Servants. Michal had no Children to the Day of her Death, which the Scripture seems to impute to the Reproaches she made to David on this Occasion. From this Time no more Mention is made of Michal in Scripture, and the Time of her Death is unknown.

MICHMASH, or Machmas; Eusebius says, that Michmash in his Time was a considerable Place, about nine Miles or three Leagues from Jerusalem towards Rama. Michmash was to the East of Beth-aven, 1 Sam. xiii. 6.

MICHMETHAH, or Machmethath, a City belonging to the Half-Tribe of Manasseh, on this Side Jordan, on the Frontiers of Ephraim and Manasseh, in Sight of Shechem, and over against it, Josh. xvi. 6. xvii. 7.

I. MIDIAN, or Madian, the fourth Son of Abraham and of Keturah, Gen. xxv. 2. See MADAN. The Midianites mentioned in Numbers xxii. 4, 7. xxv. 15. and xxxi. 2, &c. whose Daughters seduced the Israelites to the Commission of criminal Practices, and to the worshipping of Baal-peor, were the Descendants of Midian the Son of Abraham. The Midianites, who were overcome by Hadad Son of Bedad, King of Edom, Gen. xxxvi. 35, and those who oppressed the Israelites in the Time of the Judges, and were defeated by Gideon, Judg. vi. 1, 2, &c. vii. 1, 2, &c. were also descended from Midian, Son of Abraham and Keturah, whose Habitation was to the East of the Dead-Sea, and to the South of the Countrey of Moab. Their capital City was called Midian, and its Remains were still to be seen in the Time of St Jerome and Eusebius. It was situated upon the Arnon, and to the South of the City Ar, or Areopolis.

Numb. xii. 1. Heb. Hab. iii. 7. Heb. Exod. ii. 15, &c.II. MIDIAN; he was probably the Son of Cush, since Zipporah the Wife of Moses, who was a Midianite, was nevertheless called a Cushite; and since Habakkuk puts the Midianites with the Cushites as if they were synonomous, or at least Neighbours to each other. This Midian peopled the Countrey which bore his Name, to the East of the Red -Sea e. ‘Twas into this Countrey that Moses withdrew himself, and there married Zipporah the Daughter of Jethro. ‘Twas these Midianites that trembled for Fear, when they heard that the Hebrews had passed through the Red-Sea on dry Ground, Hab. iii. 7. See here what Abulfeda says of the City of Midian¹⁵. Madyan is a City, in Ruines, upon the¹⁶

Shore of the Red-Sea, on the Side opposite to Tabuc, from which it is distant about six Days Journey. ‘Tis at Midian that may be seen the famous Well, where Moses watered the Flocks of Schoaib. (For thus the Mahometans call Jethro) This City was the Capital of the Tribe of Midian among the Israelites. According to Ibusaid, the Bay of the Red-Sea in this Place, is about one hundred Thousand Paces wide. It should seem as if the Orientals knew no other Midianites but those that dwelt upon the Shore of the Red-Sea, near Mount Sinai, among whom Moses took Refuge, and where he married his Wife Zipporah. The Arabian Authors affirm, that the Midianites are a strange People, who came to settle in Arabia, and that they are not of the Number of the ancient People who inhabited this Countrey, and of whom the Authors now mentioned¹⁷ have given an exact Account in their Histories and Genealogies; which gives Countenance to the Opinion of those, who will have Midian to have been the Son of Cush. ‘Tis also affirmed, that the Midianites worshipped the Idols Abda and Hinda; and that the Prophet Jethro being sent by God to reclaim them from their Idolatry, they continued hardened and obstinate, and that God extirpated them, as we have seen under the Article JETHRO.

MIDIANITES, the Descendants of Midian, the Son of Abraham.

The Lord intending to punish the Midianites, because their Daughters had enticed the Israelites to the Commission of heinous Crimes, and had seduced them to the Worship of Peor, says to Moses; Take a Thousand Numb. xxxi. 1, &c.Men out of each Tribe, and send them under the Command of Phinehas, Son of the High-Priest Eleazar, to execute my Vengeance against the Midianites. Phinehas marched therefore at the Head of twelve Thousand Men, having with him the Ark of the Covenant, according to some Commentators¹⁸, and the Trumpets of the Tabernacle. He gave Battle to the Midianites, defeated them, and put to Death five of their Kings, Evi, Rekem, Zur, Hur, and Reba, who reigned over several Cities of the Countrey of Midian, lying to the East of the Dead-Sea. And God permitted also, that the wicked Prophet Balaam should be involved in their Misfortune, and should there lose his Life. They took the Women, the Children, the Flocks, and whatever belonged to the Midianites; they burnt their Cities, Villages, and Forts, and the Israelites brought into their Camp all the Booty they had got in this Expedition.

Observations upon the intire Defeat of the Midianites by the Israelites. Numb. xxxi.☞ The sacred Author is much shorter in Josh. vi. 1. 1 Sam. iv, v, &c.his Description of this great Battle, than in any other. He says but a Word of it; therefore it will be allowed me to make some Conjectures about it, which I think are very probable: The Lord himself gives Orders for this War against the Midianites. He says to Moses, Avenge the Children of Israel of the Midianites. These Words were a sufficient Assurance of the Victory to the Israelites. When the Lord fights for us, there is Need but of small Force to conquer an Enemy. Of every Tribe a Thousand, throughout all the Tribes of Israel, shall ye send to the War. And Moses sent them to the War, a Thousand of every Tribe, them and Phinehas the Son of Eleazar the Priest, to the War, with the holy Instruments, and the Trumpets to blow in his Hand. These holy Instruments have perplexed not a few Commentators, however they are plainly distinguished from the Trumpets. We cannot therefore imagine, that it was the Trumpets that are here called holy Instruments. Therefore it seems probable, that the Ark was carried by the Levites in this Expedition, as in some others. Observe farther, that Moses ran no Risk by sending the Ark on this Occasion, since God had assured his People, that they should obtain a compleat Revenge of the Midianites.

The chief Office of the Priest was, to sound the Charge in the Battle, and to defend the Ark when it was present. The Scripture gives no Account of the Order of Battle of the two Armies; by all Appearance, they were disposed according to the Method of the ancient People of Asia; therefore I range the Israelites upon one Line formed by twelve Corps, each of a Thousand Men. The Ark of the Covenant was surrounded by the Priests and Levites, having the Trumpets at their Head. The Midianites are also to be ranged in a Phalanx upon one Line; and as the Israelites were doubtless much inferior in Number to their Enemies, they made much larger Intervals between the Corps of a Thousand Men each, in Order to pierce into the Enemies Front in different Places. This Method was the constant Practice of the Jews, when they were fewer than their Enemies, and particularly at the Time of the Maccabees.

No Mention is here made of any Horse; they were very rare in that Age. Was it because they saw more clearly than we do? And did they think like Xenophon, who was used to say, that ten Thousand Horse make but ten Thousand Men, since the Horses themselves don’t fight at all? Without Doubt this was their Opinion in former Ages, but afterwards the Cavalry became

very numerous in their Armies. The People of the West, as the Greeks and Romans, when their Discipline began to decay, had great Numbers of Horse in their Armies, and still in greater Number as that Decay grew more and more visible.

But to return to the Israelites. And they warred against the Midianites, as the Lord commanded Moses. And they slew all the Males. And they slew the Kings of Midian, besides the rest of them that were slain. Namely, Evi and Rekem, and Zur, and Hur, and Reba, five Kings of Midian. Balaam also the Son of Beor, they slew with the Sword. This wicked Prophet, who was the first Author of this War, by the pernicious Counsel he gave the Moabites and Numb. xxiv. 14. xxxi. 16.Midianites, was involved in this dreadful Slaughter. The Consequences of this Defeat were very dismal, Ruin and Desolation spread themselves all round the Countrey, and all their Cities, Villages, and Forts were sacked, demolished, pillaged, and burnt. The whole Prey was brought to the Camp, in the Plain of Moab, on the Side of Jordan, over against Jericho, to be distributed among the Israelites. This War was very bloody and terrible, and if God had not commanded it, Moses could not easily be acquitted of the Imputation of Injustice and Plundering.

MIGDAL-EL, or Magdalel, a City of Josh. xix. 38.the Tribe of Naphtali. This Word signifies, The Tower of God.

MIGDAL-GAD, a City of the Tribe of Judah, Josh. xv. 37. This Name signifies, The Tower of Gad.

MIGDAL-SENNA, a City seven Miles from Jericho, towards the South¹⁹.

I. MIGDOL, Magdalum, or Magdala²⁰; these Words signifie a Tower, and are found sometimes alone, and sometimes joined to another proper Name. Josephus²¹ speaks of a Fortress called Magdala, near to Gamala; and some have thought, that it was from hence that Mary Magdalen took her Name.

II. MIGDOL, Moses says, that when the Israelites came out of Egypt, the Lord commanded them to encamp, over against Pi-hahiroth, between Migdol and the Sea, over against Baal-zephon. ‘Tis not known whether this Migdol was a City, or only a Tower. The Prophets speak often of Magdalum in lower Egypt, over against Thebais. The Itinerary of Antoninus has MagdolumJerem. xiii. 2, 14. Ezek. xxix. 10. Hebr., at about twelve Miles from Pelusium.

MIGMA, a Greek Word; read Isai. xxx. 24. Vulgate, Commistum migma comedent. It answers to the Hebrew Word Belil²², which signifies a Mixture. This Text is differently translated. The Seventy; They shall eat Chaff mingled with Barley. The Hebrew; They shall eat a sour Mixture which has been winnowed, and tossed in the Air. This sour Mixture was of some Grain of a sharpish Taste, to whet the Appetite of the Animals, especially in hot Weather. See Bochart, de Anim. Sacr. Parte i. l. ii. c. 7. [Our English Version reads this whole Passage thus. The Oxen likewise and the young Asses that ear the Ground, shall eat clean Provender which has been winnowed with the Shovel and with the Fan.]

MIGRON, or Magron, a Village pretty near Gibeah. Saul with six Hundred Men retreated into the Cave of Remnon, in the Neighbourhood of Migron, 1 Sam. xiv. 2.

MIJAMIN, or Maiman, a Priest of the sixth Sacerdotal Family, 1 Chron. xxiv. 9.

I. MIKLOTH, or Macelloth, Son of Abi-Gibeon, or Jehiel, and Father of Shimeah, or Shimeam, 1 Chron. viii. 31, 32. and 1 Chron. ix. 37, 38.

II. MIKLOTH, one of the Captains of David’s Army. He commanded twenty four Thousand Men, under Dodai the Ahobite, 1 Chron. xxvii. 4.

I. MILCAH, or Melcha, Daughter of Aram, Sister of Lot, Wife of Nahor, Niece Gen. xxiv. 15. xxii. 20, &c.of Abraham, and Mother of Bethuel. Her other Sons were Huz, Buz, Kemuel, Chesed, Hazo, Pildash, and Jidlaph. The Name Milcah signifies a Queen.

II. MILCAH, Daughter of Zelophehad, Numb. xxvi. 33.

MILE, Milliare, a Measure of Length, containing a Thousand Paces, and three Miles make a League. The French League is two Thousand and five hundred geometrical Paces [which is something more than two and half English Miles.] Eight Stadia or Furlongs make a Mile. Our Saviour tells us, that if we are constrained to go a Mile, we should go Matth. v. 41.two. The Romans commonly measured by Miles, and the Greeks by Furlongs. The Furlong was an hundred and twenty five Paces, and the Pace five Feet. The ancient Hebrews had neither Miles, Furlongs, nor Feet, but only the Cubit, the Reed, and the Line. The Rabbins make Use of Miles; they make a Mile to consist of two Thousand Cubits, and four Miles make a Parasang. See M. Reland Palest. l. ii. c. 1. p. 396, 397. See also the Table of Hebrew Measures.

MILETUM, or Miletus; a famous City of Ionia, perhaps the same as Melothi in Judith ii. 13. St. Paul going from Corinth to Jerusalem, in the Year 58 of the common Æra, passed by Miletum; and as he went by Sea, and so could not take Ephesus

Acts xx. 14, 15, &c. in his Way, he caused the Bishop and the Priests of the Church of Ephesus to come to Miletum, which was about twelve Leagues from thence. When they were come to him, he spoke to ‘em with much Earnestness, exhorted them to Vigilance, foretold that ravenous Wolves would come among them, who would not spare the Flock. He told them that he was going to Jerusalem, though he was warned on all Hands that he had nothing to expect there but Bonds and Persecution. After which he took Leave of them, and embarked for Phœnicia.

MILK. A Land flowing with Milk and Honey²³, is a Countrey of extraordinary Fertility. Moses forbids to seeth the Kid in its Exod. xxiii. 19. xxxiv. 16. Deut. xiv. 21.Mother’s Milk; which the Hebrews understand literally, and do not allow themselves to eat Meat and Cheese at the same Meal, one immediately after the other. See what we have observed upon the Article MEATS. Some understand this Prohibition in a metaphorical Sense, as if it was only to Deut. xxii. 6.forbid Cruelty; as in another Place it does not allow to take the old Bird sitting upon her Nest along with the young ones.

The Writers of the Old Testament speak of the Conception of Man in his Mother’s Womb, as of Milk that curdles, and takes the human Form. See Job x. 10, 11. Nonne sicut lac mulsisti me, & sicut caseum me coagulasti. And Wisdom vii. 1, 2. In ventre ventris figuratus sum caro, decem mensium tempore coagulatus sum in sanguine. The Heart of the Wicked is coagulated, or hardened, Psal. cxix. 70. Joel. iii. 18. Isai. lx. 16. 1 Cor. iii. 2. Heb. v. 12.like Milk; but the Hebrew may be translated, Their Heart is as fat as Grease.

In the Prophets the Kingdom of Messiah is represented as a Season of great Abundance, when the Mountains should run down with Milk and Honey. In die illa stillabunt montes dulcedinem, & colles fluent lacte. And Isaiah says; Thou shalt also suck the Milk of the Gentiles, and shalt suck the Breast of Kings. St. Paul compares his Converts to little Children, who are to be fed with Milk, and not with solid Food; and 1 Pet. ii. 2.St. Peter thus exhorts the Faithful; As new -born Babes desire the sincere Milk of the Word, that ye may grow thereby.

To milk is often said in a figurative Sense, to denote the dangerous Caresses and Enticements Prov. i. 10.of Sinners. My Son, if Sinners entice thee, consent thou not, Heb. Milk thee, or deceive thee, flatter thee, tempt thee by their vain Allurements. The Text reads the same Word in other Passages, where St. Jerome uses the Word Lactare, instead of Seducere, Fallere. In the Song of Songs, iv. 11. Mel & lac sub linguâ tuâ, signifies, Your Words are softer or sweeter than Milk and Honey.

MILL, Mola, to grind. Our Saviour in the Gospel says, that it would be better for a Man to be thrown into the Sea, with a Mill-stone about his Neck, than that he should be a Scandal to one of his little ones. Expedit ei ut suspendatur mola asinaria in collo ejus, &c. This Asses Mill-stone, according to Matth. xviii, 6.some²⁴, was a large Stone turned round by an Ass, to distinguish it from the smaller Stones which were turned by the Arm. Others believe²⁵, that the Mola asinaria was the lower Mill-stone, which was sluggish and immovable.

To express the highest and meanest Conditions Exod. xi. 5.of Life, Moses says, From the first-born of Pharaoh, that sitteth upon his Throne, even unto the first-born of the Maidservant that is behind the Mill. Because before the Invention of Wind-mills and Water-mills, they commonly made Use of Hand-mills to grind their Corn. Samson was condemned by the Philistines to this kind of Labour in his Judg. xvii. 21.Prison; But the Philistines took him, and put out his Eyes, and brought him down to Gaza, and bound him with Fetters of Brass, and he did grind in the Prison-house. Allusion is often made to this Custom. See Isai. xlvii. 2. Matth. xxiv. 41. Luke xvii. 35.

Moses forbids his People to take from a poor Man as a Pledge or Pawn, the upper or the nether Mill-stone. Or according to the Deut. xxiv. 6.Hebrew, Thou shalt not take the two Stones of a Mill, and the Carriage. Very probably he speaks of those Mills, which the Hebrews made Use of in the Wilderness, which were mounted upon Carriages, because of their frequent Decampments. The two Chaldee Paraphrasts explain this in a figurative Sense; Thou shalt not use any Artifice to hinder the Consummation of Marriage. Some Rabbins explain what is said of Samson in a Sense pretty near this; that he was made to grind in his Prison, say they, that they might have some of his Race. In profane Authors Molere is sometimes taken in an obscene Sense; and in Job xxxi. 10. Scortum alterius sit uxor mea, & super illam incurventur alii. The Hebrew says, Molat alteri uxor mea, &c.

MILLET, a kind of Grain, called in Latin Milium. ‘Tis mentioned in Isaiah and Ezekiel. Isaiah²⁶ says, that the Husbandman sows in his Land, Wheat, Barley, Millet, and Fitches, each in its Place. And Ezekiel²⁷ receives an Order from the Lord, to make himself Bread with a Mixture of

Wheat, Barley, Beans, Lentils, and Millet. The Word made Use of by Isaiah, is Nisman; and that used by Ezekiel, is Dochan. The Septuagint render both of ‘em by Kenchron, which signifies Millet. But the Signification of Nisman is doubtful. Some render it by Spelt, or Fitches, [or Vetches.] Others join it to the Barley, so as to read Hordeum signatum vel insigne. The Word Nisman is found no where else but in this Place; nor is Dochan to be read any where else but in the Passage of Ezekiel above cited.

I. MILLO, or Mello; this Hebrew Word signifies filled up. Thus they called a very deep Valley, which was between the old City of Jebus, or Jerusalem, and the 1 Kings ix. 15. 2 Kings v. 9. 1 Chron. xi. 8.City of David built upon Mount Sion. David and Solomon caused this Valley to be filled up, and made there a Place for the People to assemble. Solomon also took a Part of it, to build a Palace for his Queen, 1 Kings ix. 24.the Daughter of Pharaoh. ‘Twas upon the Account of these vast and chargeable Works that Solomon undertook, in Order to fill up Millo, that Jeroboam the Son of 1 Kings xi. 27, 28, &c.Nebat revolted, and infused the Spirit of Sedition into his Brethren of the Tribe of Ephraim, which broke out after the Death of Solomon.

Ezek. xlv. 12. Judg. ix. 6.II. MILLO, a City near to Shechem. ‘Tis said in the Book of Judges, that the Inhabitants of Shechem, and those of the City of Millo, made Abimelech Son of Gideon King. The Hebrew Text reads, The House of Millo, instead of the City of Millo. Some believe that Millo was a Citizen of Shechem, or else some Part of this City; for in Palestine there is no City known by the Name of Millo.

MINA, or Mna; a Species of Money, called in Hebrew Min, or Mina, or Maneh, which properly signifies one Part or Ounce. I observe this Word only in the Books of Kings, Chronicles, Ezra and Ezekiel. This Prophet tells us, that the Mina or Maneh was valued at sixty Shekels, which in Gold make of our English Money about 54¾ Pounds, and in Silver almost seven Pounds. Thus for the Hebrew Maneh. But the Greek or Attick Mina, which is probably that mentioned in the Books of the Maccabees, and in the New Testament, is valued at an hundred Drachmæ, or about two Pound seventeen Shillings Sterling. There was also a lesser Mina, which was valued at seventy five Drachmæ.

MINCHA. This is a pure Hebrew Word, and signifies Offerings of Meal, Cakes, or Biscuits, that were offered in the Temple of the Lord²⁸. The Seventy have sometimes preserved this Hebrew Word in their Translation²⁹; but instead of Mincha, they read Manaa, which doubtless was the received Pronunciation in their Time. We find Manna in the same Sence in Baruch i. 10. Prepare ye Manna, and offer upon the Altar of the Lord our God. The Scripture makes Use of the Word Mincha, to express the Offerings that Cain and Abel Gen. iv. 3, 4.made to the Lord, of their First-Fruits; and for the Presents that Jacob made to his Brother Esau, at his Return from Gen. xxxii. 13, 16, 18, 20, 21. Gen. xliii. 10, 14, 24. Judg. iii. 15, 17, 18. Mal. i. 10, 11.Mesopotamia; and for those that the Children of Jacob carried to Joseph into Egypt, before he discovered himself to them; and for those that Ebud presented to Eglon King of the Moabites: Malachi speaking of the Sacrifice of the new Law, which in every Place was to be offered, makes Use of the Word Mincha. From the rising of the Sun, even to the going down of the same, my Name shall be great among the Gentiles, and in every Place Incense shall be offered to my Name, and a pure Jerem. li. 27.Offering.

MINNI, or Menni; Jeremiah invites the Kings of Minni, Ararat, and Ashchenaz, to make War against Babylon. Ararat and Ashchenaz have been explained elsewhere. As to Minni, we think it to denote Minias, a Province of Armenia; and perhaps Armenia took its Name from Aram and Minni; the Syrian, of Minni or Minias, mentioned by Nicolas of Damascus, l. xcvi. as cited in Josephus, Antiq. Lib. i. c. 4. p. 10. B.C.

MINNITH, or Mennith, a City beyond Jordan, situated four Miles from Heshbon, upon the Road to Philadelphia, as Eusebius relates³⁰. It belong’d to the Ammonites, when Jephthah made War against them. Ezekiel says, that Judah carried Wheat of Minnith to the Fairs of Tyr. The Vulgate Judg. xi. 33. Ezek. xxvii. 17. Heb.expresses it Frumentum primum, the finest Wheat.

MINT, a Garden-Herb, or Pot-Herb, sufficiently known. The Law did not oblige the Jews to give the Tythe of these Sorts of Herbs; it only submitted to the Payment of Tythes what could be comprehended under the Name Income or Revenue, proventus; especially what was produced in the Countrey. But the Pharisees desiring to distinguish themselves, by a more scrupulous and literal Observation of the Law than others, gave the Tythes of Matth. xxiii. 23.Mint, Anise, and Cummin. Our Saviour does not discommend this Exactness, but he complains, that while they are so precise in these lesser Matters, they neglect the more essential Commandments of the Law.

MINUTUM, a Mite, a small Piece of Money, of the Value of a Quarter of a Roman Penny, which of our English Money comes to about seven Farthings, or according to others two Pence. She threw in two Mites which make a Farthing. See also Luke xii. 59. and xxi. 2.

MIRACLE, Sign, Wonder, Prodigy; these Terms are commonly used in Scripture, to denote some Action, Event, or Effect, which is superior to the general and known Laws of Nature. This Name is given, not only to the true Miracles wrought by Saints or Prophets sent from God, by good Angels, by the Finger of God, or by the Son of God; but also to the false Miracles of Impostors, and to Wonders wrought by the Wicked, by false Prophets, or Devils. Moses, for Example, speaks of the Miracles of Pharaoh’s Magicians, in the Manner he speaks of those that he wrought himself, in the Name and by the Power of God. And our Saviour foretels in the Gospel, that false Christs and false Prophets should perform Wonders, capable of deceiving, if possible, the elect themselves. And St. John in the Matth. xxiv. 24. Rev. xiii. 13, 14.Revelations speaks of a Beast that came out of the Earth, which is understood of a Persecutor of the Church, which performed such Prodigies, as even to make Fire come down from Heaven upon the Earth, in the Presence of many Men, and which seduced a great Number of Persons, because of the Miracles that God permitted to be wrought in their Presence. And in the same Book he speaks of Demons, which shew Wonders to Rev. xvi. 14.prevail with the Kings of the Earth to make War with the Saints; and of a false Prophet, who works Miracles to seduce those who Rev. xix. 20.have received the Mark of the Beast.

Therefore Miracles and Prodigies are not always sure Signs, of the Sanctity of those that perform them; nor are they Proofs of the Truth of the Doctrine they deliver, nor certain Testimonies of their divine Mission. The Son of God not only allows us, but even commands us to examine Miracles, and those that perform them. Then if any Man shall say unto you, Lo here is Christ, or there, believe it not. For there shall arise false Christs, and false Prophets, and shall shew great Signs and Wonders, insomuch that (if it were possible) they shall deceive the very Matth. xxiv. 23, 24. Deut. xiii. 1.Elect. And Moses says, If there arise among you a Prophet, or a Dreamer of Dreams, and giveth thee a Sign or a Wonder, and the Sign or the Wonder cometh to Pass, whereof he speak unto thee saying, Let us go after other Gods, (which thou hast not known) and let us serve them; thou shalt not hearken unto the Words of that Prophet, or that Dreamer of Dreams; for the Lord your God proveth you, to know whether you love the Lord your God with all your Heart, and with all your Soul. It may therefore be affirmed, that the Proof of Miracles is not always certain, but sometimes equivocal. To the Mission of him that works Miracles must be joined the Truth of the Doctrine he would advance, the Innocence of his Life, his Submission to the Heads of the Church, his good Understanding, and his Concurrence with the Saints, and with those whose Life, Mission, and Doctrine have been already acknowledged and approved. His Miracles must be strictly examined, to see if they are true ones, and not juggling Tricks, or magical Operations. Whether they lead us to God, to Peace, to Righteousness, and to Salvation. If all these Marks and Characters now mentioned are to be found in him that works Miracles, we may without Danger allow such an one to be a Messenger sent from God.

Our Saviour in the Gospel complains, that the Jews would not believe but by John iv. 48.Dint of Miracles. Except ye see Signs and Wonders, ye will not believe. The same Jews applying themselves to Jesus Christ, asked a Sign from him: Master, we would Matth. xii. 38.see a Sign from thee. To which he replied, that they should see no other Sign but that of the Prophet Jonas, and that as Jonas was three Days and three Nights in the Belly of the Whale, so the Son of Man should be three Days in the Bosom of the Earth. He John xv. 24.says elsewhere, that if he had not performed among them such Miracles as were never before performed by Man, they would have no Sin. But after what he had already done among them, and after the Doctrine that he had preached, they were without any Excuse. Also Nicodemus owns, No Man can John iii. 2.do these Miracles that thou doest, except God be with him. Such a Train of Miracles, accompanied with so much Innocence and Righteousness, together with a Doctrine so pure and divine, could not be the Work of Falsity and Delusion. The Finger of God manifestly appears therein. When Jesus Christ sent forth his Apostles to preach the Gospel among the Jews, and among infidel Nations, he gave them an ample Power of working all Sorts of Miracles in his Name. We may be assured, that nothing so much Matth. xvi. 17.contributed to the Propagation of the Christian Faith, as the Multitude of Miracles that were worked by the Apostles and their Disciples; to which was joined the sublimest Doctrine, and the purest Morality, together with a most righteous and disinterested Life and Conversation.

The Prejudices, Obstinacy, and Incredulity of the Jews must have been very extraordinary, not to surrender themselves to the Miracles of Jesus Christ and his Apostles.

St. Paul says, that the Jews must have Miracles 1 Cor. i. 22.to convince them. The Jews require a Sign, and the Greeks seek after Wisdom. But who ever performed greater Signs, or worked more frequent and more incontestable Miracles than Jesus Christ? The common People did not labour under so great Prepossessions and Prejudices as the Doctors, the Priests, and the Pharisees; and were ready to allow, that the Messiah could not do a greater Number of Miracles. When Christ cometh, will he do more Miracles than these which this Man hath done? The Doctors themselves could not give the Lye to their own Eyes, or oppose themselves to what was publick and notorious; they could not directly deny the Miracles, but chose rather to ascribe them to Beelzebub. The modern Jews pretend, that Jesus Christ had stole the Name Jehovah out of the Temple, which he made Use of to perform his Miracles. If this were true, could it be conceived, that God would favour an Impostor with the Gift of working Miracles, and such a long Train of Miracles, and in so high a Degree, one who attempted the Subversion of the Law and the Jewish Religion? And would he permit him to transfer this Power to his Disciples and Apostles, to those that believed in him, and this for so long a Time together? What is it to be hardened in Error, if this may not be said to be such?

Miraculum in the Latin Text of the Vulgate does not always signifie a Miracle; for it often has the Signification of something that is singular and extraordinary, that surprizes and astonishes. For Example, in Job, Miraculum meum non te terreat. The Hebrew says Job. xxxiii. 7.literally, My Terror shall not make thee afraid. ‘Tis Elihu that speaks, My Eloquence shall not impose upon you, my Authority shall not bear you down. And in the 1 Sam. xiv. 15.first Book of Samuel, Factum est miraculum in castris; Fear spread in the Camp of the Philistines, and on a sudden an extraordinary Change was perceived therein. And in Jeremiah, Erunt in jusjurandum & in miraculum. Jerem. xliv. 12.The Jews who took Refuge in Egypt shall be an Occasion of Astonishment. And when any one would wish the greatest Misfortunes to another, he shall say to him, May you be as miserable as the Jews! &c.

MIRIAM, Sister of Moses and Aaron, and Daughter of Amram and Jochebed, was born about ten or twelve Years before her Brother Moses, about the Year of the World 2424, before Christ 1576, and before the Vulgar Æra 1580. She might be about ten or twelve Years old when her Brother Moses was exposed upon the Banks Exod. ii. 4, 5, &c.of the Nile, since Miriam was watching there, and offered her self to Pharaoh’s Daughter, to fetch her a Nurse for the Child, who was indeed her own Brother. The Princess accepting of the Offer, Miriam went and fetched her own Mother, to whom the young Moses was given to nurse. ‘Tis thought that Miriam³¹ married Hur, of the Tribe of Judah; but it does not appear that she had any Children by him. This Hur is he that went up to the Mountain with Moses and Aaron, and who supported Moses’s Hands, while Joshua fought with the Amalekites³².

Miriam was enlightened with the supernatural Exod. xvii. 10, 11. Numb. xii. 2. Exod. xv. 21. Numb. xii. 1, 2, 3, &c.Gift of Prophecy, as she her self insinuates when she says, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? After the Passage of the Red- Sea, Miriam put her self at the Head of the Choirs and Dances of the Women, and sung with them the Canticle, Sing ye to the Lord, &c. while Moses sung it in another Choir of Men. When Zipporah the Wife of Moses arrived in the Camp of Israel, Miriam and Aaron had a Dispute with her, speaking against Moses on this Account. Which the Lord hearing, he said to Moses, Aaron, and to Miriam, Come out you three to the Tabernacle of the Congregation. When they were there, the Lord came down in a Pillar of Cloud, and standing at the Door of the Tabernacle, he spoke to Aaron and Miriam, If there be a Prophet among you, I the Lord will make my self known to him in a Vision, and will speak to him in a Dream. But it shall not be so with Moses my Servant, for I have spoke to him Face to Face, and he sees the Lord manifestly, and not under Shadows and Figures. Wherefore then have ye not been afraid to speak against him? Then the Lord withdrew, and Miriam all of a sudden was covered with a Leprosy as white as Snow. Aaron seeing her in this Condition, says to Moses, My Lord, I beseech you, let not this Punishment fall upon us, and let her not be as a Carcass, or as an Abortion, the half of whose Flesh is consumed before it comes out of its Mother’s Womb. You see that the Leprosie has already devoured one half of her Body.

Then Moses cried to the Lord, and the Lord answered him; If her Father had spit in her Face, ought she not to have continued at least seven Days covered with Confusion? Let her remain then seven Days out of the Camp, and after that she may return. Thus was Miriam obliged to continue seven Days out of the Camp, and the People remained in the same Place till

she was admitted again. We are made acquainted with no Particulars of the Life of Miriam, till her Death, which happened in the first Month of the fortieth Year after the coming out of Egypt³³. She died at the Encampment of Cades in the Wilderness of Numb. xx. 1.Sin. The People mourned for her, and she was buried in the same Place. Josephus³⁴ says, that she was buried with great Solemnity at the Charge of the Publick, and that they mourned for her a whole Month. St. Gregory of Nyssa³⁵, and³⁶ St. Ambrose were of Opinion, that she observed a perpetual Virginity, but we have observed before, that Josephus has given her Hur for a Husband. Several ancient, and many modern Commentators, explain that of Miriam, Moses and Aaron, which is said in Zechary, c. xi. ℣ 8. Three Shepherds also I cut off in one Month, and my Soul loathed them, and their Soul also abhorred me. Eusebius assures us, that even in his Time the Sepulchre of Miriam was to be seen at Cades.

Dan. i. 7.MISHAEL, or Misael, one of the three Companions of Daniel, to whom at the Court of Nebuchadnezzar they gave the Chaldæan Name of Meshach. He was one of those who were cast into the burning Furnace, from which he was miraculously delivered³⁷. They had been preferred by King Nebuchadnezzar to the Office of inspecting the Affairs of the Countrey in the Province of Babylon; but when the Fidelity that they owed to God was concerned, they chose rather to disobey the King, than to displease God by worshipping Idols. The Article of DANIEL may be consulted.

MISHAIM, or Misaum, Son of Elpaal, of the Tribe of Benjamin, 1 Chron. viii. 12.

MISHEAL, or Messal, a City of the Tribe of Asher, Josh. xix. 26. Eusebius³⁸ says it is near Mount Carmel, upon the Sea-Coast.

MISHMA, or Masma, the fifth Son of Ishmael, Gen. xxv. 14.

MISNA; this is properly the Code of the Jewish Civil Law. The Word Misna in Hebrew signifies Repetition, as if it were a second Law³⁹. The Greeks call it Deuterosis, which has the same Signification; as much as to say, a second Explication of the Law of Moses, or a second Law. For the Jews believe, that when God gave the written Law to Moses, he gave him also another not written, which was preserved by Tradition among the Doctors of the Synagogue, to the Time of the famous Rabbi, Judas the Holy, who wrote the Misna about the Year of Christ 180, being then about forty Years old, and born in the Year of our Lord 136. This Doctor was the Prince or Head of the Captivity, that is, the Chief of the Jews after their Disgrace, and after the Destruction of Jerusalem and the Temple. He was born at Sephoris a City of Galilee, and having acquired a great Reputation, and being long employed in composing of Differences and deciding Disputes, that happened among those of his Nation concerning the Sense of the Law; and likewise seeing the Danger they were in, lest the Jews dispersed through so many Provinces, might at last recede from the Traditions of their Fathers, or forget some Part of the Rites of their Nation; he judged it better to reduce them to Writing, than to trust to their Memories. This produced the Misna, which is the Codex of the Civil and Canon Law of the Jews, and which contains a Collection of their Ceremonies and Oral Laws.

This Work is divided into six Parts. The first is conversant about the Distinction of Seeds in a Field⁴⁰, the Trees, Fruits, Tythes, &c. The second regulates the Manner of observing the Festivals⁴¹. The third treats of Women, and matrimonial Cases⁴². The fourth, whose Title is Losses⁴³, takes Cognizance of such Suits which arise from Trade, and shews the Way of proceeding therein. Mention is also made of strange Worship⁴⁴, or Idolatry, because it afforded much Matter for judicial Proceedings. The fifth was concerning Obligations⁴⁵, Sacrifices, and every Thing that had any Relation thereto. The sixth had for its Subject the several Sorts of Purifications⁴⁶. Those that desire a more exact Knowledge of the Misna, may consult the new Edition that has lately been made of it, by G. Surenhusius at Amsterdam in 1703, in six Tomes in Folio, with the Notes of Maimonides, Bartenora, and Guisius. See also the third Tome of the Bibliotheca Rabbinica of Bartolucci, and the Continuation of the History of the Jews by M. Basnage.

Every one knows that Judah the Holy is acknowledged as the Author or Compiler of the Misna. He is the chief and principal of those Doctors, whom the Jews call Tanaites, or Preservers of the Tradition. They succeeded the Heads of the great

Synagogue, the chief of which were Zerubbabel, or Malachi. The famous Ezra or Esdras, who returned from the Captivity of Babylon, is esteemed to be the Head of the Tanaites. It is maintained that they had the peculiar Favour of God, and have often heard what was called Bath-col, or the Daughter of the Voice. This is a Voice that came from Heaven, and was as it were the Echo of that Voice that was heard by Moses on Mount Sinai. This Daughter of the Voice came in the Place of Prophecy, and procured great Authority and Respect to these Doctors. On their Account the Jews are very lavish of their Encomiums, and impute to ‘em the most pompous Titles. ‘Twas therefore from these Tanaites, who were the Depositaries of the Traditions, that Judah the Holy learned what he has given us in the Misna.

The Tanaites were succeeded by the Gemarists, or Commentators; for no sooner did the Misna appear, but it was received with profound Veneration by all the Jews, in whatever Place they were dispersed. For they thought it to contain nothing, but what had been dictated by God himself from Mount Sinai, as well as the written Law. So that all their learned Men made it their chief Study, and the Principal among them both in Judæa and Babylon, applied themselves to the making of Comments upon it. ‘Tis these Commentaries, together with the Text of the Misna it self, that make up the two Talmuds, that of Jerusalem, and that of Babylon. These Comments they call the Gemara, or Supplement, because with these the Misna makes a compleat Work, and has no need of any farther Improvement.

The Reader may farther consult what we have said before, under the Title DEUTEROSIS.

MITHCAH, or Methca, an Encampment of the Israelites in the Wilderness, between Tarah and Hashmonah, Numb. xxxiii. 28, 29. Mithcah is probably the same as Metheg-ammah, mentioned 2 Sam. viii. 1. Compare 1 Chron. xviii, 1. where it is said that David took Gath and her Daughters. [So Hebr. Vulgat. The English Translation has, Gath and her Towns.] And in Samuel, that he took Metheg the Mother, or Metheg and its Mother; that is, Metheg and Gath. Gath and Metheg were in the Neighbourhood of Hashmonah, pretty far to the South of the Land of Promise. Instead of Metheg the Mother, the Hebrew reads Metheg-ammah, which St. Jerome has translated by Frænum tributi. But I rather think he wrote Frænum cubiti, and that the Transcribers have substituted Frænum tributi in its Room. But it is better to take Metheg for the Name of a Place, which is probably the same as Mithcah.

MITHREDATH, or Mitridates, Son of Gazabar⁴⁷, or rather Mithredath the Treasurer, (for this is the literal Signification of Gazabar) by the Order of Cyrus, returned to Sheshbazzar the Prince of Judah, the Vessels of the Temple; which Cyrus restored to the Jews at their Return to Jerusalem.

MITHRIDATH, or Mithridates, was one of those that signed the Letter written to Artaxerxes King of Persia against the Jews, to hinder them from building the Ezr. iv. 7.Walls of Jerusalem.

MITRE, Mitra; Mention is made in Scripture of the Mitres of the Priests and of those of Women. We have already described those of the Priests, under the Article CIDARIS. Isaiah speaks of those of Women⁴⁸, Auferet Dominus, —— armillas & mitras. The Hebrew Word Haraloth, here translated Mitras, signifies to tremble, to waver. The Syrian and Arabian Women at this Day have commonly upon their Heads a silver Mitre called Arkie, made in Form of a Sugar-loaf, and encompassed with a Veil of black Silk, edged with Pearls and precious Stones.

Acts xx. 14.MITYLENE, the Capital of the Isle of Lesbos, through which St. Paul passed as he went from Corinth to Jerusalem, in that Voyage wherein he was apprehended in this last City, in the Year 58 of the Vulgar Æra.

MIZNEPHETH, or Masnepheth. This is the Hebrew Name of the High-priests Cap or Mitre⁴⁹. Moses gives us no particular Description of it. We have already spoken of the Mitres of the High-priest, and of the Priests, under the Article CIDARIS.

Josh. xxi. 36.MIZOR, or Misor, a City of the Tribe of Reuben, which was surrendered to the Levites of the Family of Merari, 1 Chron. vi. 78, 79. Mizor is not read in the Hebrew of Joshua, nor in the Chronicles. There is some Probability that Mizor is put for Jaza. Aquila and Symmachus have taken Mizor for a Plain; and indeed this Word is sometimes put for a champain Countrey⁵⁰. See the Commentary upon Joshua xxi. 36.

Josh. xv. 38.I. MIZPAH, Mizpeh, Maspha, or Mesphe, a City of the Tribe of Judah, to the South of Jerusalem, and to the North of Hebron or Eleutheropolis, about six Leagues from Jerusalem. I think it to be the same as 1 Sam. vii. 5, 6, 7. Josh. xviii. 26.Mizpah of Benjamin, which was a Place

of Prayer and Devotion, where the Hebrews often assembled. See 1 Kings xv. 22. 2 Chron. xvi. 6. Nehem. iii. 7. 1 Sam. x. 17. 1 Mac. iii. 46.

II. MIZPAH, or Masphath, in the Tribe of Gad, and in the Mountains of Galeed. ‘Twas in this Place that Laban and Jacob Gen. xxxi. 49.made a Covenant together. Jephthah dwelt at Mizpah, and there made a Covenant with the Israelites on the other Side of Jordan, who chose him for their Captain; and there he assembled the Troops with which he Judg. xi. 11, 29, 34.fought the Ammonites. This City is sometimes ascribed to the Countrey of Moab⁵¹, because the Moabites conquered it, and kept Possession of it.

Josh. xi. 3, 8.III. MIZPAH. Joshua speaks of the Hivites, who inhabited the Countrey of Mizpeh or Mizpah, at the Foot of Mount Hermon, and consequently towards the Head of the River Jordan. He adds, that the Army of Jabin and his Allies being put to Flight, took Refuge at Mizpah, to the East of the City of Sidon which comes to the same Position.

Gen. x. 6.IV. MIZPAH in general signifies some elevated Place, where there was a Prospect to a good Distance; an Eminence where a Watch was kept.

MIZRAIM, or Mesraim, Son of Ham, and Father of Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, and Casluhim. Meser or Misor was the Father of the Mizraim, or the Egyptians, and he himself is commonly called Mizraim, although there is a very strong Probability that Mizraim being of the Plural Number, signifies rather the Egyptians themselves, than the Father of this People. The Name Mizraim is also put for the Countrey: Thus it has three Significations, which are perpetually confounded and used promiscuously, being sometimes put for the Land of Egypt, sometimes for him that first peopled Egypt, and sometimes for the Inhabitants themselves. The Word Mizraim is of the Dual Number, and may express both Egypts, the superior and inferior, or the two Parts of this Countrey, as it is divided by the Nile. The City of Cairo the Capital of Egypt, and even Egypt it self, is still to this Day called Mezer by the Arabians. But the Natives Ps. lxxviii. 12. cv. 23. cvi. 22. Mic. vii. 12. Heb.call it Chemi, which is as much as to say, the Land of Cham, or Ham, as it is also sometimes called by the Hebrews. The Prophet Micah gives to Egypt the Name of Mezor; [or Matzor] and the Rabbi Kimchi, followed herein by several learned Commentators, explains by Egypt what is said of the Rivers of Mezor, in the second Book of Kings xix. 24. Isai. xix. 6. Heb.

The City of Memphis, called in Hebrew Moph or Noph, and which for a long Time was the capital City of Egypt, had also the Name of Meser. The Oriental Geographers say, that from the Time of the Conquests of Alexander, it had the Name of Bablion or Babylon, in Memory of the ancient Babylon of Chaldæa; and that at last it had the Name of Cairo. But the Cities of Memphis, Babylon, and Cairo, tho’ not far from one another, and built from the Ruines of each other, are not situate in the same Place. Cairo is to the East of the Nile, and old Memphis to the West. But the Arabians however do not decline to give the Name of Mezer to Cairo.

Egypt, according to the Oriental Geographers⁵², is divided into three Parts; South-Egypt, or Said, which is the Thebais, whose Capital was formerly the City of Thebes, now uninhabited. At present it is Asouan, which is the Syene of the Ancients.

The second Part begins at Cairo, and extends towards the North. The Arabians call it Ref, and the ancient Hebrews Rahab. Memor ero Rahab & Babylonis scientium me, Psal. lxxxvi.

The third Part, which the Arabians call Giouf, is properly that which the Ancients call the Delta, which contains all the Countrey inclosed by the Nile, till it empties it self into the Mediterranean Sea.

Some have comprehended under the Name of Egypt, all the Countrey which the Arabians call Belad-al-Tor, the Countrey of Tor, or from the Mountain of Sinai. And it is from thence that in some Oriental Geographers, we find that the Wilderness of the Children of Israel is comprehended within Egypt, though in Strictness it is inclosed within Arabia Petræa.

The ancient Greek Geographers have comprised the Eastern Part of Egypt under the Name of Arabia, which they extend on this Side as far as the Banks of the Nile. It is also manifest, that the Arabians even to this Day make Inroads into, and take Possession of, that whole Part of Egypt which is almost deserted and uncultivated. But this should not hinder us from fixing the Eastern Limits of Egypt at the Red- Sea. See what we have said under the Article EGYPT.

MIZREHOTH-MAIM, Josh. xi. 8. xiii. 6. We think this may be the City of Sarepta. The Root of this Name is the same as of Mizrephoth. Others think the Waters of Mizrephoth were Hot-Waters; others that they were the Salt Waters of the Sea, received into Canals, and being exhaled by the Heat of the Sun, produced

Salt, as is still the Method in some Places near the Sea-Shore.

MIZZAH, or Meza, the fourth Son of Reuel Son of Esau, Gen. xxxvi. 13.

MNASON, of whom Mention is made Acts xxi. 16. He was an ancient Disciple, a Jew by Birth, and converted by Jesus Christ himself, and put into the Rank of the Seventy Disciples. St. Paul lodged at his House at Jerusalem, in the Year of our Lord 58. Several Latin Copies call him Jason, others Nason, but his true Name was Mnason. He was a different Person from Jason the Host of St. Paul at Thessalonica, Acts xvii. 5.

MOAB, Son of Lot, and of his eldest Daughter. The Circumstances of his Conception and Birth may be seen, Gen. xix. 31, &c. This happened about the same Time as the Birth of Isaac, Son of Abraham and Sarah, that is, in the Year of the World 2108, before Christ 1892, before the common Æra 1896. Moab was Father of the Moabites, who dwelt to the East of Jordan and of the Dead-Sea, upon the River Arnon.

MOABITES, a People descended from Moab, Son of Lot. Their Habitation was beyond Jordan, and the Dead-Sea, on each Side the River Arnon. Their Capital City was situated upon this River, and was called Ar, or Areopolis, or Ariel of Moab, or Rabbah-Moab, that is the Capital of Moab, or Kir-haresh, that is, a City with Brick-Walls. This Countrey was at first possessed Deut. ii. 11, 12.by a Race of Giants called Emims. The Moabites made a Conquest of them, and afterwards the Amorites took it in Part from Judg. xi. 13. Deut. ii. 9.the Moabites. Moses conquered that Part that belonged to the Amorites, and gave it to the Tribe of Reuben. The Moabites were spared by Moses, for God had forbidden him to molest them. But there always was a great Antipathy between the Moabites and Israelites, which gave Occasion to great Wars between them. Balaam the Wizard seduced the Hebrews to Idolatry and Uncleanness, by Means of the Daughters of Numb. xxv. 1, 2.Moab; and Balak King of this People did what he could to prevail with Balaam to curse the People of the Lord. God ordained, Numb. xxii. 2, &c.that the Moabites should not enter into the Congregation of his People, even to the tenth Generation⁵³, because they had the Inhumanity to refuse the Israelites a Passage through their Countrey, nor would supply them with Bread and Water in their extreme Necessity.

Eglon King of the Moabites, was one of the first that oppressed Israel after the Death of Joshua. Ebud killed Eglon, and the Israelites drove the Moabites out of their Countrey⁵⁴. Hanun King of the Ammonites having insulted the Persons of David’s Ambassadors, this Prince made War against him, and subdued Moab and Ammon to his Obedience⁵⁵, under which they continued till the Separation of the ten Tribes. Then the Ammonites and Moabites submitted themselves to the Kings of Israel, and continued in Subjection to them to the Death of Ahab⁵⁶.

2 Kings iii. 4, 5. 2 Kings iii. 16, &c.Presently after the Death of Ahab, the Moabites, who till then had been subject to the Kings of Israel, began to revolt, and to shake off their Yoke. Mesha King of Moab, would no longer pay the Tribute of an hundred Thousand Lambs, and as many Rams, which till then he had been accustomed to pay, either yearly, or at the Beginning of every Reign, which of these two is not clearly expressed in Scripture. The Reign of Abaziah afterwards was so short, that he had not Time enough to make War with them; but Jehoram, Son of Ahab, and Brother to Abaziah, having ascended the Throne, began to think of reducing them to Obedience. He made a Review of the Army of Israel in the Plain near to Samaria, and then sent to Jehoshaphat King of Judah, informing him that the King of Moab had revolted against him, and desired him to come to his Assistance in Order to reduce them. Jehoshaphat returned for Answer, that he would join him, and that himself and all his Forces should be at his Devotion. They joined their Armies thereupon, and agreed to march against the Moabites, by the Way of the Desart of Idumæa or Edom. The King of this Countrey joined them also, as being a Vassal of Jehoshaphat’s, and their Army marched for seven Days together, through Desarts, where they were without Water, and in great Danger of seeing both Man and Beast perish with Thirst. Then the King of Israel cried out to the Lord, Hast thou brought hither three Kings, to deliver them into the Hands of Moab? Jehoshaphat asked if there were no Prophet of the Lord there? One of the Servants of the King of Israel acquainted him, that Elisha the Son of Shaphat was there, who had served the Prophet Elijah. The three Kings presently ordered him to be inquired for. The Prophet made some Difficulty to appear before Jehoram, but in Conside-ration of King Jehoshaphat he returned this Answer. Thus saith the Lord, dig in the Vale, and make many Ditches therein;

there shall be neither Rain, nor Wind, and yet you shall see the Vale filled with Water, and you shall drink, and your Servants, and your Cattle. But this is nothing in Comparison of what the Lord will do for you; for he will deliver the Moabites into your Hands, you shall destroy all their strong Cities, and shall ravage all their Countries. The Event was answerable to the Prediction of the Prophet, for on the Morrow the Vale was full of Water; and the Moabites having Intelligence that the Kings of Israel, of Judah, and of Edom, were come out to fight against them, they took the Field, and gave them the Meeting upon their Frontiers. And when they arose next Morning at Break of Day, the Sun beginning to shine upon the Waters, they appeared to them as tinged with Blood; which made them conclude among themselves, that it was Blood shed by the Sword, and that the Kings had quarrelled with one another, and were there slain. They therefore marched on boldly, expecting to plunder, and in Hopes of finding a good Booty; but they were received by the Israelites with great Vigour, were defeated, and put to Flight, and their Countrey was at the Mercy of the Enemy. Jehoram besieged their Capital; but when he saw that the King of Moab, in a Fit of Despair, was going to sacrifice his own Son upon the Walls; the three Kings presently raised the Siege and withdrew.

Observations on the Victory obtained by the Israelites over the revolted Moabites, 2 Kings iii.☞ We see every where in Scripture, that the Lord, the God of Armies, has always been favourable to Men of Virtue and Resolution. He holds Victory in his own Hands, which he always gives to that Side that is most faithful and most agreeable to him. Elisha declares himself very expresly on this Matter, in the Presence of the three Kings who went to him, in Order to consult him in their Extremity. He says to Jehoram, Were 2 Kings iii. 14.it not that I regard the Presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee. But in Consideration of this Prince, who did that which 1 Kings xxii. 43.was right in the Eyes of the Lord, he promises them the Victory, and confirms it to them by a Miracle. He tells them, Ye shall Ibid. 17.not see Wind, neither shall ye see Rain; yet that Valley shall be filled with Water, that ye may drink, both ye and your Cattle and your Beasts. The Effects of this Prophecy they saw the next Morning. The Prophet, not to keep them in Uncertainty, proceeds to speak yet more clearly to them, and assures them; This is but a light Thing in the Sight of the Lord, he will deliver the Moabites also into your Hand.

Although Elisha had thus plainly declared to these three Kings, that they should triumph over their Enemies, yet they did not omit taking all the Precautions necessary, that they might succeed in their Enterprize; and they remained quietly in their Camp upon their Guard. The Stratagem they made Use of against their Enemy was common among the Greeks and Romans, and there are more than an hundred Examples of it in their History; but what is very surprising is, that their Enemies would suffer themselves to be so often caught by it. Such Pieces of Policy were put in Practice by small Armies, against those that overpowered them in Number. They have almost always succeeded, as also general Sallies made by Places besieged, so common in ancient History, and so rarely practised by the Moderns, who are not aware of the End it answers, and its Advantages in Cases of great Extremity.

2 Kings iii. 21.When the Moabites, as the sacred Author tells us, heard that the Kings were come up to fight against them, they gathered all that were able to put on Armour, and upwards, and stood in the Border. They gathered together not only all their able Soldiers, but also their old Men and Veterans, and such as might expect to be excused by the Privilege of their Offices. These all came to guard their Frontiers.

And they rose up early in the Morning and the Sun shone upon the Water, and the Moabites saw the Water on each Side as red as Blood. The Scripture does not tell us this Circumstance as a Prodigy, nor have we any Need to take it in this Sense; this kind of Things may be put in the Number of those that happen naturally every Day. The Waters did not appear red, as the learned Commentator observes, because of the Soil over which they had passed, or because of the Sand, and the Bottom of the Valley, which possibly might be reddish; for the Moabites would have been accustomed to this, and consequently not surprized at it: But, as he says very well afterwards, because the Sun, which at its rising or setting often appears red, communicates this Colour to the Clouds, and by Reflexion to the Waters as in a Looking-glass. Thus it is that the Sea appears sometimes as it were all on Fire, or of the Colour of Blood, when this happens. Besides, the Valley being dry the Evening before, and no Rain having fallen that Night, they easily fell into this Mistake. This is Blood, say they, the Kings are surely slain, and they have smitten one another; now therefore, Moab, to the Spoil. They marched on therefore towards the Israelites, as to a sure Victory, without any Distrust of the Event, and were so much the less upon their Guard, as they saw no Body to appear. For it is very likely that the Jews concealed themselves in their Camp, or else lay down upon their Bellies that they might not be perceived, and thereby make the Moabites

less circumspect, who had no Thoughts but of a sure Booty. Then they might attack them at unawares, at a Time that they would least expect it. For thus it always happens to an Army that is too confident of its own Strength; and which is under the Command of imprudent Generals, who march on with a Presumption that no Body dares oppose them. So when they came to the Camp of Israel, says the Scripture, the Ibid, 24.Israelites rose up and smote the Moabites, so that they fled before them.

The Custom of the Jews was, to retrench themselves in their Camp; but it does not appear they did so on this Occasion. I am apt to think they went out to Battle at the Head of their Camp, stooping upon their Bellies, as I said before, that they might not be perceived by their Enemies. This was not difficult for them to do, since there was no Cavalry in either Army. As these two Nations practised the same Sort of Tacticks, I range the Jews in several large Bodies, and consequently the Moabites in the same Manner. As to the Slingers, tho’ there is no Mention of them here, and though they are only taken Notice of at the Ibid. 25.Siege of the capital City of the Moabites, it is plain there were some in the Army; they were often placed behind the Lines, where I suppose them ranged. Some Interpreters will have it, that in the Siege that followed this Victory, the Slingers were those that played the Catapultæ; but they were mistaken, as D. Calmet has well observed. But what is remarkable is, that the Israelites battered down a Part of the Walls of the City, by Stones that were cast at them by the Help of Machines. A Thousand Examples of this may be seen in profane Historians, especially in Cæsar, and in the Commentary upon Polybius by the Chevalier de Follard, Tom. II. where he treats of the Machines of War of the Ancients.

Am. i. 13, &c.It is not easy to perceive what were the Circumstances of the Moabites from that Time; but Isaiah, at the Beginning of the Reign of King Hezekiah, threatens them with a Calamity, which was to happen three Years after his Prediction⁵⁷, and which probably has a Relation to the War that Shalmaneser King of Assyria made with the ten Tribes, and the other People beyond Jordan.

Amos also foretold great Miseries that were to come upon them, which probably are those that they suffered under Uzziah 2 Chron. xxvi. 7, 8. xxvii. 5.and Jotham, Kings of Judah, or those that Shalmaneser brought upon them; or Jerem. ix. 26. xii. 14, 15. xxv. 11, 12. xlviii. Jerem. xlviii. 47. xlix. 3, 6, 39. l. 16.lastly the War of Nebuchadnezzar, five Years after the Destruction of Jerusalem⁵⁸: We believe this Prince carried them away Captive beyond the Euphrates, as the Prophets had threatened them; and that Cyrus sent them home again, as he did the rest of the Captives. After their Return from Captivity, we see that they multiplied, and fortified themselves, as the Jews did, and other neighbouring People; still in Subjection to the Kings of Persia, afterwards conquered by Alexander the Great, and in Obedience to the Kings of Syria and Egypt successively, and finally to the Romans. There is a Probability also, that in the latter Times of the Jewish Republick, they obeyed the Asmonean Kings, and afterwards Herod the Great.

The principal Deities of the Moabites were Chemosh and Baal-peor. These we have already spoken of under their respective Titles, and have endeavoured to shew, that Chemosh was the Sun, and that Baal-peor was the God Adonis. Also the Scripture speaks in some Places of Nebo, of Baal-meon, and of Baal-dibon, as of Gods of the Moabites. But it is very likely that these are rather Names of Places where Chemosh and Peor were worshipped, and that Baal-dibon, Baal-meon, and Nebo, are no other than Chemosh adored at Dibon, Meon, and upon Mount Nebo.

MOCKING, Mocker, Illusor. This Word answers to the Hebrew Word Lez, which signifies a Railer, a Mocker, a Man that makes Sport with Religion, and turns holy Things into Ridicule⁵⁹. The Author of the Vulgate often translates the Hebrew Word Lez by Pestilent⁶⁰, a pestilent and dangerous Fellow, whose Manners and Conversation are only fit to infuse a Spirit of Licentiousness. With us such Persons are generally called Libertines or Free-thinkers.

Psal. ii. 4. Psal. xxxvi. 13. Wisd. iv. 18.It is said in some Places of Scripture, that God will mock at such wicked People as despise his Mercy. He that sitteth in the Heavens shall laugh, the Lord shall have them in Derision. And elsewhere, The Lord shall laugh at him, [the Wicked] for he seeth that his Day is coming. And in the Book of Wisdom, God shall laugh them to scorn. These are figurative and humane Ways of speaking. God treats them as a provoked Father would do, who insults the Folly of a 1 Macc. ii. 1, 15. ix. 19.wicked and insolent Son.

MODIN, a celebrated City or Town in the Tribe of Dan, from whence arose Mattathias and his Sons, so well known by the Name of Maccabees. This Place could

not be far from the Sea, since the Mariners from their Ships might see the Mausoleum, that was there erected in Honour of Mattathias. 1 Macc. xiii. 29, 30.Eusebius says, that Modin was not far from Diospolis, and that in his Time was still to be seen the Tomb of the Maccabees. St. Jerome upon Isai. xxx, insinuates that it was but a small Place, since he calls it viculus, or a little Village. See the Article of MATTATHIAS. But Modin is not only famous for the Tomb of the Maccabees, but also for that Battle that was there succesfully fought by an handful of Men, under the Conduct of Judas Maccabæus, against Antiochus Eupator. Thus was this Matter performed.

Judas Maccabæus being informed, that Antiochus Eupator was coming into Judæae, in Order to reduce it to his Obedience, and to treat the Jews still worse than had been done by his Father Antiochus 2 Macc. xiii. 9, &c.Epiphanes: He held a Council with the Elders of the People, and resolved to be beforehand with him. Referring all Things therefore to the Power of God, the Creator of the Universe, he exhorted his People to behave themselves valiantly, and to sacrifice their Lives to the Defence of their Laws, their Temple, their City, their Nation and Countreymen. He marched out with his Army, and encamped near Modin. When he had given out the Watch-word to his Soldiers, which was, The Victory of God, he took with him the bravest Part of his Army, attacked the King’s Quarters by Night, and slew four Thousand Men in his Camp, together with one of the largest of the Elephants, and all those that were upon him. Thus having filled the Enemies whole Camp with Rout and Confusion, he retired safely by the Lord’s Assistance, crowned with Victory and Success.

☞ Judas Maccabæus was an excellent Observations upon the Battle of Judas Maccabæus against Antiochus, near Modin. 2 Macc. xiii. 15, &c.General of an Army. His Actions and Conduct, in all the Wars that he maintained against so many formidable Enemies, have something in them very great and surprizing. A Sertorius, a Scanderberg, have done nothing that can come up to the Actions of this Hero. I can perceive nothing in all History more skilful and profound, than the Method of the Jews in the Art of fighting and setting themselves in Array. They are always fewest in Number, and yet always superior to their Enemies, by their Bravery in Undertaking, by the Prudence of their Conduct, and by their Skill in the Art of War.

It is indeed surprizing, that Polybius an Historian, otherwise so punctual, and so well acquainted with the Affairs of Asia, should make no Mention of the Maccabees, nor of the Wars they maintained with so much Glory against Antiochus and his Successor: Since he describes the Wars of the same Antiochus with all the Care and Exactness that could be desired, and with the same Accuracy as the Wars of the Romans. This is a Circumstance that I do not pretend to understand.

‘Tis given out as a Maxim, that Force should never be made Use of, when we may attain our Ends by Stratagem. But this Maxim has only the Appearance of Truth, and is not always true, as will appear upon a little Attention. All the Stratagems of the Maccabees are very common ones, they are but few in Number, and they have but seldom made Use of them. They generally fought by broad Day-light, and Skill had a greater Share in their Victories, than Craft or Artifice. As their whole Art consisted only in the judicious Disposition of their Troops, so that Art contributed mostly to the Success of so many bold and brave Undertakings. But when Stratagem, which is no Part of this Art, goes along with a prudent and ingenious Distribution of an Army, then the Ability of the General displays it self, who discovers that he is capable of whatever is grand and noble in the most profound Parts of the Art of War.

2 Macc. xiii. 15.The Enterprize of Judas Maccabæus upon the Camp of Antiochus Eupator, may be placed in the Number of those, in which Science had not less Share than Cunning. He conceals from Antiochus a whole Night’s March; this indeed was not difficult for a small Army to do, but it was a great Advantage gained. For a General surprized in his Camp, though even he had Time to prepare for Battle, is a General already half conquered. This Maxim is without Dispute, and so Antiochus found it. For no sooner did he arrive at the Frontiers of Judæa, but Judas committing to the Lord the Success of his Enterprize, marched boldly to meet him, and gave him such a terrible Shock, that he spread Confusion and Dismay through his whole Camp, having killed him four Thousand Men, and the finest of his Elephants.

The sacred Author says nothing concerning the Order in which Judas fought; but we cannot be ignorant of his Method. Being infinitely inferior to his Enemies, he must fight in separate Corps of a very great Depth; and it was sufficient to him to penetrate into the Enemy, in Order to be assured of the Victory. We see clearly enough by this Passage, With the most valiant and choice young Men; that he formed a Body of the Flower of his Troops, to fall upon the King’s Quarters. Thus I range his Army in three Bodies: The Body⁶¹⁶²

where Judas himself commanded, must be in the Center, because the General of the Army usually incamped in the midst of his Camp. It is likely that Judas found Resistance, and that the Enemies had Time to oppose him with a Body of Troops, which was broken and routed. Otherwise he must have routed and put to Flight the whole Army of Antiochus. But fearing he should be born down with Numbers, he chose to retire, after having succeeded in this Expedition.

There is a seeming Contradiction in the sacred Author. He says, ℣ 15, that Judas went into the King’s Tent by Night; and ℣ 17, that this was done in the Break of the Day. To reconcile these two Passages, I imagine the Attack to be begun in the Night, but the Action not to be compleated till the Break of Day.

MODIUS. St. Jerome often makes Use of the Latin Word Modius to describe an Epha: In Ch. ii. ℣ 7, of Ruth, he determines an Epha Lev. xix. 36. xxvii. 16. Deut. xxv. 14, 15. Judg. v. 19. Ruth ii. 17, &c. Josh. xv. 26. xix. 2to be tres Modii: In 1 Sam. i. 24. he translates Ephi, tres Modios; in another Place Amphoram. The Septuagint generally render it Mensuram. Now the Epha, Ephi, or Bath compared with our Measures, contains about three Pecks and two Pints.

MOLADAH, or Molatha, a City of the Tribe of Simeon. It had at first been given to the Tribe of Judah, but afterwards it was yielded to that of Simeon. I imagine it to be the same as Malatha, or Malathis, mentioned in the Notitia Imperii; and also the same as Makheloth, Numb. xxxiii. 25. This City was in the most southerly Part of Judah. See MALATHA before.

MOLE, an Animal declared impure by Moses⁶³. The Hebrew Word Tinshamet is understood by the Syriack for an Animal with several Feet; perhaps the Scolopendra. Castellio translates the Hebrew by a Toad, others by a Weasel. Bochart thinks it signifies a Camelion, but the Chaldee and the Rabbins understand it of a Mole. The same Bochart believes, that the true Word for a Mole is Choled⁶⁴, which the Vulgate has translated by Weasel.

We again find the Word Mole in the Vulgate, [and in the English Translation] Isai. ii, 20. But the Hebrew reads Chaporperoth⁶⁵, derived from a Root signifying to dig; and by Consent of Interpreters, it signifies in this Place Moles. By this Passage of Isaiah, we see to what Excess the Blindness of the Jews proceeded, who gave divine Honours to such abject Creatures.

MOLOCH, Molech, Milcom, or Melchom, a God of the Ammonites. The Word Moloch signifies King, and Melchom signifies their King, Moses in several Places forbids the Lev. xviii. 21. xx. 2, 3, 4, 5.Israelites to dedicate their Children to Moloch, by making them pass through the Fire in Honour of that God. He ordered those to be put to Death, who should offend against this Command; and God himself threatens to pour out his Wrath against such a Man, and to root him out from among his People. There is great Probability that the Hebrews were much addicted to the Worship of this Deity, even from before their coming out of Egypt, Am. v. 26. Acts vii. 43. 1 Kings xi. 7. 2 Kings xxi. 3, 4. Jerem. xix. 5, 6.since Amos, and after him St. Stephen, reproaches them with having carried along with them into the Wilderness, the Tabernacle of their God Moloch. Portâstis Tabernaculum Moloch vestro. Solomon built a Temple to Moloch upon the Mount of Olives, and Menasseh a long Time after imitated his Impiety, by making his Son pass through the Fire in Honour of Moloch. ‘Twas chiefly in the Valley of Tophet and Hinnom, to the East of Jerusalem, that this idolatrous Worship was paid to Moloch by the Jews, by consecrating their Children to him, and by making them to pass thro’ the Fire in Honour of him.

Some are of Opinion, that they contented themselves with making these Children leap over a Fire sacred to Moloch, in Order by this to consecrate them to this false Deity; and by this Lustration to purify them, being an usual Ceremony on other Occasions among the Pagans. Others believe that they made them pass between two Fires opposite to each other, for the same Intention. But others maintain that they really burnt their Children, by Way of Sacrifice to Moloch. The Scriptures will furnish several Proofs of this. See Psalm cvi. 37. Isaiah lvii. 5. Ezek. xvi. 20, 21. xxiii. 37, 39. where it is positively asserted, that the Hebrews sometimes sacrificed their Children to Devils, to Moloch, and to strange Gods. And in the second Book of Kings it is directly said, that the Inhabitants of Sepharvaim burnt 2 Kings xvii. 31.their Children in the Fire to Anammelech and Adrammelech their Gods, which without Doubt are the same as Moloch of the Ammonites. However I would not be understood to assert, that they always really burnt their Children in Honour of this Idol; and perhaps when it is only expressed that they made ‘em pass through the Fire, lustrare per ignem, or, transferre per ignem, this means in some Places, the leaping over the Flames, or passing nimbly between two Fires. But we are persuaded, that generally speaking the Worshippers of Moloch immolated or sacrificed their Children, and

put them to Death in Honour of this false Deity.

The Rabbins assure us, that the Idol Moloch was of Brass, sitting upon a Throne of the same Metal, adorned with a royal Crown, having the Head of a Calf, and his Arms extended as if to embrace any one. When they would offer any Children to him, they heated the Statue within by a great Fire, and when it was burning hot, they put the miserable Victim within his Arms, which was soon consumed by the Violence of the Heat. And that the Cries of the Children might not be heard, they made a great Noise with Drums and other Instruments about the Idol. Others say that his Arms were extended, and reaching toward the Ground; so that when they put a Child within his Arms, it immediately fell into a great Fire which was lighted at the Foot of the Statue. Others relate that it was hollow, and that within it were contrived seven Partitions, one of which was appointed for Meal or Flower; in the second there were Turtles, in the third an Ewe, in the fourth a Ram, in the fifth a Calf, in the sixth an Ox, and in the seventh a Child. All these were burned together, by heating the Statue on the inside.

When David conquered the Ammonites⁶⁶, he took the Crown of their God Milcom, or more simply, he took the Crown of their King, which weighed a Talent of Gold, and made a Crown of it for himself. The Hebrew Talent weighed three Thousand Shekels, or one Hundred and twenty five Roman Pounds. This is an excessive Weight for a Crown Royal. Therefore ‘tis thought that this Prince did not wear it upon his Head, but caused it to be hung up upon his Throne, over his Head. Or lastly, that the Talent of Gold mentioned in Scripture, does not express the Weight but Value of the Crown. ‘Twas of Gold, and set with precious Stones, as is insinuated in the Book of Chronicles. Invenit in eâ auri pondo talentum, & pretiosissimas gemmas. These pretious Stones were a very considerable Addition to the Price; but its Weight might be that of an ordinary Royal Crown. This is the Opinion of some Commentators upon 2 Sam. xii. 30.

There are various Sentiments about the Relation that Moloch had to the other Pagan Divinities. Some believe that Moloch was the same as Saturn, to whom it is well known that human Sacrifices were offered. Others think it was the same as Mercury, others Venus, others Mars or Mithra. We have endeavoured to prove, that Moloch signified the Sun, or the King of Heaven. Our Dissertation upon Moloch may be consulted, printed before the Commentary upon Leviticus. See also Selden de Diis Syris, and Spencer, de legibus Hebræorum Ritualib.. ii. c. 10. And Vossius, de Origine & progressu Idolatriæ, l. ii. c. 5.

MONEY. The Scripture often speaks of Gold, of Silver, of Brass, of certain Sums of Money, of Purchases made with Money, of current Money, of Money of a certain Weight; but I do not observe there any Thing of coined or stamped Money till very late, which induces me to believe, that the ancient Hebrews took Gold and Silver only by Weight. That they only considered in it the Purity of the Metal, and the Degree of Allay, and not the Stamp. This is what we have endeavoured to prove, in a Dissertation upon this Subject, printed before our Commentary upon Genesis, of which we shall here give an Abstract.

The most ancient Manner of Commerce among Men, was by Way of Barter, or exchanging one Sort of Merchandize for another. One Man parted with what was needless or superfluous to himself, to accommodate another, who gave him in Return what he did not want himself, to receive for it what was more useful to him. Afterwards the more precious Sorts of Metals were used in Traffick, as Things whose Values were more generally known and stated. Lastly, they contrived to give this Metal a certain Mark, a certain Weight, and a certain Degree of Allay, to fix its Value, and to save the Buyers and Sellers the Trouble of weighing and examining the Metal.

At the Siege of Troy they make no Mention of Gold or Silver coined; there the Values of Things are rated by the Number of Oxen they were worth⁶⁷. They bought Wine, for Example, by giving Oxen, Slaves, Skins, Iron, &c. in Lieu of it⁶⁸. When the Greeks began to use Money, it was only little Pieces of Iron or Copper, called Oboli, Spits, of which an Handful was a Drachma⁶⁹. Herodotus thinks⁷⁰, that the Lydians were the first that stamped Money of Gold or Silver, and introduced it into Commerce. Others say, that it was Ishon King of Thessaly, and Son of Deucalion⁷¹. But others ascribe this Honour to Erichthonius, who had been educated by the Daughters of Cecrops King of Athens⁷²: Others again to Phidon King of Argos.

Among the Persians it is said, that it was

Darius Son of Hystaspes, who first coined Golden Money⁷³. Lycurgus banished Gold and Silver from his Commonwealth of Lacedæmon, and only allowed a sort of rude Money, made of Iron steeped in Vinegar. Janus, or rather the Kings of Rome, made a kind of gross Money of Copper, whereon was seen on one Side the double Face of Janus, and on the other the Stern of a Ship.

I find nothing concerning the Money of the Egyptians, the Phœnicians, the Arabians, or the Syrians, before the Conquests of Alexander the Great. ‘Tis needless to speak of the Scythians, the Germans, the Gauls, or the Spaniards. They did not begin till long after, to coin Money proper to their own Countries or Nations. In China to this Day they stamp no Money of Gold or Silver, but only of Copper. Gold and Silver pass only as Goods and Merchandizes, and are not current in Trade. If any one offers Gold or Silver to buy any Thing with, they take it and pay it by Weight, as other Goods. So that they are obliged to cut it into Pieces with Sheers for that Purpose, and they carry a Stillyard at their Girdles to weigh it. As to Copper, they coin it into Money with a certain Mixture of other Matter. One of its Faces is marked with Chinese Characters, declaring the Value of it. Through the Middle they bore a little square hole, by which they string it upon Strings⁷⁴.

The People of Albania, and those upon the Banks of the Araxes, had neither Money, nor Weights, nor Measures, and did not reckon beyond an Hundred⁷⁵. Mr. Tournefort says⁷⁶, that to this Day the Georgians, who succeeded the People now mentioned, despise Money, and would not sell their Provisions, but would truck for them. All the Trade of Mingrelia is carried on by Bartering⁷⁷. In Ethiopia and Bengal there is no Money, but they make Use of Sea-Shells of the Maldivia Islands, instead of the smaller Money. They also make Use of them in the Maldivies, and several Places of the Indies, as also on the Coasts of Guinea, and in the Kingdoms of Congo and Siam.

Let us now return to the Hebrews. Abraham weighs out four hundred Shekels of Silver, as a Purchase for Sarah’s Tomb: And the Scripture observes, that he paid this in current Money with the Merchant. Argenti probatæ monetæ publicæ. Joseph was sold by his Brethren to the Midianites Gen. xxiii. 15, 16. Gen. xxxvii. 28.for the Sum of twenty Pieces of Silver, Viginti argenteis; the Hebrew says, for twenty Shekels of Silver. The Brethren of Jo- Gen. xliii. 21. Gen. xxiv. 22. Ex. xxx. 24. Exod. xxxviii. 29. 2 Sam. xvi. 26. Isai. xlvi. 6. Jerem. xxxviii. 10. Isai. lv. 1, 2. Amos vii. 5.Joseph bring back with them into Egypt the Money they had found in their Sacks, in the same Weight they had given before; Argentum in pondere suo. The Bracelets that Eliezer gave to Rebecca weighed ten Shekels, and the Ear-rings two Shekels. Moses gave Orders, that they should take the Weight of five hundred Shekels of Myrrh, and two hundred and fifty Shekels of Cinnamon, of the Weight of the Sanctuary, to make the Perfume which was to be burnt to the Lord upon the golden Altar. He acquaints us in another Place, that they offered for the Works of the Tabernacle, seventy two Thousand Talents of Brass. We read in the Books of Samuel, that the Weight of Absalom’s Hair was two hundred Shekels of the ordinary Weight, or of the King’s Weight, when he cut it off every Year. Isaiah describes the wicked weighing Silver in a Balance, to make an Idol thereof; and Jeremiah weighs seventeen Pieces of Silver in a pair of Scales, to pay for a Field that he had bought. Isaiah says, Come buy Wine and Milk without Money, and without Price. Wherefore do ye weigh Money for that which is not Bread? Amos represents the Merchants encouraging one another, to make the Ephah small, wherewith to sell, and the Shekel great, wherewith to buy, and to falsify the Balances by Deceit. Imminuamus mensuram, augeamus siclum, supponamus stateras dolosas.

In all these Passages there is only Mention made of these three Things. 1. Of the Metal, Gold or Silver, and never of Copper, for it was never then made Use of in Traffick as Money. 2. Of the Weight, a Talent, a Shekel, a Gerah or Obolus, of the Weight of the Sanctuary, and of the King’s Weight. And 3. Of the Alloy, of pure or fine Gold and Silver, and of good Alloy, as received by the Merchant. It is spoken no where of the Impression, or of the Coin; but it is often said that they weighed the Silver, or that they weighed all Sorts of Commodities by the Weight of the Shekel and of the Talent. This Shekel therefore, or this Talent, were not fixed and determined Pieces of Money, but Weights that were indifferently made Use of for all Sorts of Things used in Commerce. Hence those deceitful Balances of the Merchants, who would increase the Shekel, that is, would augment the Weight by which they weighed the Gold and Silver they were to receive, that they might have a greater Quantity than was their Due; hence in the Weight of the Sanctuary, the Standard of which was laid up in

the Temple, to prevent Cheating and Fraud; hence were those Prohibitions in the Deut. xxv. 13.Law, Thou shalt not have in thy Bag diverse Weights; a Great and a Small. Hence were those Scales that the Hebrews wore always at their Girdles, and the Canaanites Hosea xii. 7.in their Hands; as the Chinese still wear them at their Girdles, to weigh the Gold and Silver which they receive in Payment, they having as yet no coined Money among them, as we have said before.

And it is to be observed, that in the original Text there is never any Mention made of Money, or of any Thing like it. The Gold and Silver that is offered to Moses in the Desert, for the Use of the Tabernacle, and that which was given to Aaron to make a golden Calf, and that of which Gideon made an Ephod, and that which tempted Achan, and that which David left Solomon, and that which Gehazi received from Naaman, was only Gold or Silver made up into Rings, Bracelets, Pendants, Vessels, or Lingots. Not a Word of coined Money, of a Mark or Impression, nothing to shew the Form of the Money, or the Figure represented upon it. For generally coined Money has the Name of some Prince, or has some Animal or Flower represented upon it. Among the Greeks they say, a Philip, an Archer, an Ox, an Owl, &c. because of the Impressions upon them, which represented King Philip, an Archer, or a Man drawing a Bow, and so of the rest. But nothing of this Kind was to be found among the Hebrews.

It is true that in the Hebrew Text of Genesis we find, that Jacob bought a Field for the Gen. xxxiii. 19. Job. xlii. 11.Sum of an Hundred Kesitah’s; and that the Friends of Job, after his Recovery, gave to this Model of Patience each a Kesitah, and a golden Pendant for the Ears. We also find there Daricks, called in Hebrew Darcmonim, or Adarcmonim. And Mention is made of Minæ, Stateræ, Oboli; but this last kind of Money was Foreign, and are put for other Terms, which in the Hebrew only signifie the Weight of the Metal. The Kesitah is not well known to us; some take it for a Sheep or a Lamb; others for a kind of Money, having the Print of a Lamb or a Sheep. But we rather think it to be a Purse of Money of a certain Weight. See KESITAH.

Ezek. xlv. 12.The Darcmonims or Daricks, are Money of the Kings of Persia; and it is agreed, that under Darius Son of Hystaspes, they first began to see Money stamped or coined. Ezekiel tells us, that the Mina makes sixty Shekels; he reduces this Foreign Money to the Weight of the Hebrews. The Mina may probably be a Persian Money originally, and adopted by the Greeks and by the Hebrews. But under the Dominion of the Persians, the Hebrews were hardly at Liberty to coin Money of their own, being under the Obedience of these Princes, and making then but a small Figure in their own Countrey. They were still less able to do it under the Chaldæans, during the Babylonish Captivity, nor afterwards under the Government of the Grecians, to whom they were in Subjection till 1 Macc. xv. 6.the Time of Simon Maccabæus, to whom Antiochus Sidetes King of Syria granted the Privilege of coining Money of his own in Judæa⁷⁸. Permittimus tibi facere percussuram proprii numismatis in regione tua. And this is the first Hebrew Money properly so called, that we know of. There were Shekels and Demi-shekels of Silver. We have caused a good Number of them to be engraved, with the Explication of their Legends, before this Dictionary of the Bible.

I. MONOBAZUS, King of the Province of Adiabena, Husband and Brother of Helena, who was a Proselyte to Judaism, and whom we have mentioned under her Article. Monobazus had two Sons, Monobazus and Izates. At his Death he left his Kingdom to Izates⁷⁹, who was converted to Judaism, as we have said elsewhere. See IZATES.

II. MONOBAZUS, Son of Monobazus now mentioned; he had so much Submission to the last Will of his Father, that though he was the eldest Son, he not only declined making any Pretensions to the Kingdom, but he preserved it religiously for his Brother⁸⁰, who was in a distant Province when his Father died.

MONTH, in Latin Mensis, in Greek Meen, in Hebrew Chodesch or Jerach The ancient Hebrews had no particular Names to express their Months. They said, the first, second, third, and so on. In Moses a we find Mention made of the Month Abib, or the Month of the young Ears of Corn, or of the new Fruits, which is probably the Name that the Egyptians gave to the Month, which the Hebrews afterwards called Nisan, and which was the first of the holy Year. Every where else this Lawgiver marks out the Months only by their Order of Succession. In the Books of Joshua, Judges and Samuel, we see the same Method continued. Under Solomon⁸¹ we read of the Month Sio or Zif, which is the second Month of the holy Year, and

Month continues on the next page