bdm

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Maccabees
A family of Jewish patriots. In 175 B.C. Antiochus Epiphanes became king of Syria and made a determined effort to stamp out the Jewish religion. At first he met with considerable success, owing partly to a Hellenizing movement among the Jews themselves, and altars were erected to Zeus in many parts of the Holy Land. Resistance began at Modin, a town near Beth-horon, where an aged priest named Mattathias, of the family of Asmon or Chasmon, slew the sacrificers, and also the king’s officer under whose direction the altar had been erected. Mattathias was the father of five sons (1 Macc. 2:15-28), and with a large body of followers took refuge among the mountains. They were attacked on the Sabbath, and thousands were slain. It was afterwards resolved to disregard the Sabbatical rule and, if necessary, to fight in self-defense. After Mattathias’ death, his son Judas, surnamed Maccabaeus, or “the hammerer,” became the leader. Several great victories were gained. The ruined temple was restored, the desecrated altar was pulled down and reconstructed, and the new altar was dedicated amid great rejoicing. In 165 B.C. a large Syrian army under Lysias invaded Palestine, the war continuing during several years with varying success. After the death of Judas in 161 B.C. his brothers Jonathan and Simon became the leaders. Jonathan was also high priest, but was treacherously murdered about 144 B.C. Simon was then sole leader of the patriotic party. Under him the country enjoyed greater prosperity than at any other period after the Exile (1 Macc. 14: 4-15). The Jews, in gratitude for what he had done, put up in the temple a memorial tablet to Simon and his family, and he was appointed “governor and high priest forever until there should arise a faithful prophet” (14: 41). In 135 B.C. he was treacherously murdered by his son-in-law (16: 11-24). His son, John Hyrcanus, then became high priest. He built the fortress in Jerusalem that was afterwards known as the Castle Antonia, and destroyed the Samaritan temple on Mount Gerizim. After his death the position of the family was less secure. The Herodian family were powerful rivals, and the marriage of Mariamne, a Maccabaean princess, with Herod the Great in 38 B.C. marks the end of the Maccabaean dynasty.

The first book of Maccabees (see Apocrypha ) contains a history of events from 175 to 135 B.C., and was probably written about 11 B.C. It was written in Hebrew or Aramaic, but only a Greek translation has survived. It forms a historical document of the highest importance. The second book of Maccabees is an inferior work and less trustworthy, being an abridgment of a larger history by Jason of Cyrene (2: 23). It deals with the years 175-160, and therefore goes over part of the period described in 1 Macc. It was written in Greek, probably by an Egyptian Jew.

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Macedonia
The region that lay north of Achaia and south of what are now called the Balkan Mountains. It was the first part of Europe in which Paul preached the gospel (Acts 16: 9-10), and contained many well-known places, such as Neapolis, Philippi, Thessalonica, and Berea. Macedonia and Thessaly together constituted a Roman Province under the government of a proconsul, who lived at Thessalonica.

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Machaerus
A fortress in Perea near the northeastern shore of the Dead Sea. It is not mentioned by name in the N.T., but Josephus (Ant. XVIII: 5: 1-2) mentions it as the place where John the Baptist was imprisoned and beheaded, as in Matt. 14: 10 ff. and Mark 6: 17-28. Some ruins still remain at the site.

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Machpelah
Doubling.

The field and cave bought by Abraham (Gen. 23: 9, 17), where were buried Sarah (Gen. 23: 19), Abraham (Gen. 25: 9), Isaac, Rebekah, and Leah (Gen. 49: 30-31), and Jacob (Gen. 50: 13). It was situated on the top of the hill on which Hebron was built. The traditional site is now occupied by a mosque.

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Magdalene
The woman of Magdala (see Mary ). A town near Tiberias, on the western shore of the Sea of Galilee.

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Magi
Called “wise men” (Matt. 2: 1). Their identification is not made known in the scriptures, but it is certain that they were righteous men sent on an errand to witness the presence of the Son of God on the earth. Their spiritual capacity is evident: They were able to see the star when others could not; they knew its meaning, and brought gifts to the young child; and they were warned of God in a dream to return to their home by a safe route. Their knowledge was precise and accurate. It seems likely that they were representatives of a branch of the Lord’s people somewhere from east of Palestine, who had come, led by the Spirit, to behold the Son of God, and who returned to their people to bear witness that the King Immanuel had indeed been born in the flesh. We are not told how many wise men there were, but tradition usually speaks of three, because of the three gifts of gold, myrrh, and frankincense. If they were serving in the capacity of witnesses, there would of necessity have been two or three.

See also Wise Men of the East.

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Magog
Covering.

(1) Son of Japheth (Gen. 10: 2; 1 Chr. 1: 5).

(2) A country or people near the Black Sea, and equivalent to Scythian (Ezek. 38: 2 ; Ezek. 39: 6 ; Rev. 20: 8 ).

See also Gog .

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Malachi
My messenger.

The prophecy of Malachi was spoken about 430 B.C. The first part (Mal. 1: 1 - 2: 9) is addressed to the priesthood, reproving them for their neglect of service to God. The second part (Mal. 2: 10 - 4: 6) is addressed to the people, speaking against marriage outside the covenant, divorces from wives within the covenant, and neglect of tithe paying, and reproving the general spirit of discontent. The faithful are encouraged to remain so, with the assurance that the Lord is mindful of them, and the disobedient shall fail in the day of the Lord’s coming. Notable passages are Mal. 3: 1, which is quoted in Matt. 11: 10 as having reference to John the Baptist; Mal. 3: 7-12, an exposition of the law of tithing; Mal. 4: 1, which speaks of the second coming of the Lord; and Mal. 4: 5-6, which deals with the return of Elijah (cited also in D&C 2; D&C 128: 17; JS-H 1: 37-39). All of Mal. 3 and 4 was quoted by the Savior to the Nephites, as recorded in 3 Ne. 24 and 25.

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Mallows
Job 30: 4 . Probably seapurslane, a tall plant with sour leaves.

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Mammon
An Aramaic word meaning riches, personified in Matt. 6: 24; Luke 16: 9, 11, 13.

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Mamre
An Amorite in alliance with Abram (Gen. 14: 13, 24); hence the name of the place where he lived near Hebron (Gen. 13: 18); afterwards a home of the patriarchs (Gen. 19: 1; Gen. 23: 17, 19; Gen. 25: 9; Gen. 35: 27; Gen. 49: 30; Gen. 50: 13).

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Manasseh
Forgetting.

(1) Eldest son of Joseph (Gen. 41: 51; Gen. 46: 20; Gen. 49: 1-20; Gen. 50: 23; Deut. 33: 13-17); also the name of the tribe descended from him; their territory west of the Jordan adjoined that of Ephraim. In addition, they had colonies east of the Jordan, in the rich pasture land of Bashan and Gilead.

(2) King of Judah (2 Kgs. 20: 21 - 21: 18; 2 Kgs. 23: 12, 26 ; 2 Kgs. 24: 3 ; 2 Chr. 32: 33 - 33: 20, 23; Jer. 15 .

(3) Ezra 10: 30 .

(4) Ezra 10: 33 .

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Mandrake
The Hebrew name denotes love fruit. The fruit had a pleasant taste and odor, and was supposed to ensure conception (Gen. 30: 14-16; Song. 7: 13).

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Manna
It is impossible to find any natural product that will answer to the requirements of the scriptural narrative in regard to this heavensent food. With regard to the name, we are told (Ex. 16: 15) that the people, seeing the small scale-like substance, said one to another, “Man hu,” “for they wist not what it was.” This also translates “What is it?” See Ex. 16: 31-35; Num. 11: 7-9; Josh. 5: 12; Heb. 9: 4; John 6: 31-32; 1 Cor. 10: 3 ff.; Rev. 2: 17.

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Maran-atha
Our Lord cometh or Come, O Lord.

Possibly an early Christian watchword (1 Cor. 16: 22).

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Mark
Also called John; son of Mary, who had a house of considerable size in Jerusalem (Acts 12: 12); cousin (or nephew) of Barnabas (Col. 4: 10); accompanied Paul and Barnabas from Jerusalem (Acts 12: 25) and on their first missionary journey, deserting them at Perga (Acts 13: 5, 13); accompanied Barnabas to Cyprus (Acts 15: 37-39); with Paul at Rome (Col 4: 10; Philem. 1: 24); with Peter at Babylon (i.e., probably at Rome) (1 Pet. 5: 13); with Timothy at Ephesus (2 Tim. 4: 11). His gospel (see Gospels) was possibly written under the direction of Peter. His object is to describe our Lord as the incarnate Son of God, living and acting among men. The Gospel contains a living picture of a living Man. Energy and humility are the characteristics of his portrait. It is full of descriptive touches that help us to realize the impression made upon the bystanders. Tradition states that after Peter’s death, Mark visited Egypt, founded the Church of Alexandria, and died by martyrdom.

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Mark, Gospel of
See Gospels; Mark.

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Marriage
Among the Israelites, marriage was usually preceded by a formal act of betrothal, such a contract, when once entered on, being regarded as absolutely binding. On the marriage day, the bride was escorted to her husband’s home by a procession consisting of her own companions and the “friends of the bridegroom,” or “children of the bride-chamber,” some carrying torches, and others myrtle branches and chaplets of flowers. When she reached the house, words such as “Take her according to the law of Moses and of Israel” were spoken, the pair were crowned with garlands, and a marriage deed was signed. After the prescribed washing of hands and benediction, the marriage supper was held. For a year after marriage a man was released from all military service. The gospel law of marriage is partially given in Matt. 19: 4-9; Mark 10: 2-12; Rom. 7: 2; 1 Cor. 7. Its meaning, as symbolizing the union between Christ and the Church, is explained in Eph. 5: 22-32.

Latter-day revelation tells us that marriage under the law of the gospel and the holy priesthood is for eternity, and that men and women thus sealed in marriage continue to have children throughout eternity. Although this concept of marriage is not fully presented in our present Bible, traces of it are found in Matt. 16: 16-19 ; Matt. 19: 3-8 ; Matt. 22: 23-30 ; and Moses 4: 18 . However, the fullest explanation is found in D&C 132 .

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Martha
Sister of Lazarus and Mary (Luke 10: 38-41; John 11: 1-47; John 12: 3).

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Martyr
From a Greek word meaning witness (Acts 22: 20; Rev. 2: 13; Rev. 17: 6).

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Mary
(1) Mother of Jesus.

The virgin, cousin of Elisabeth (Luke 1: 36).
Betrothed to Joseph (Matt. 1: 18; Luke 1: 27).
The Annunciation (Luke 1: 26-38).
Visits Elisabeth (Luke 1: 40-45).
The Magnificat (Luke 1: 46-55).
Returns (Luke 1: 56).
Joseph warned not to put her away (Matt. 1: 18-25).
Goes to Bethlehem with Joseph (Luke 2: 4-5).
The Nativity (Luke 2: 7,16).
Visit of the shepherds (Luke 2: 16-20).
The Purification (Luke 2: 21-38).
The Magi visit (Matt. 2: 11).
In Egypt (Matt. 2: 13-14).
Returns to Nazareth (Matt. 2: 19-23; Luke 2: 39).
Goes up to the Passover (Luke 2: 41-52).
At the wedding at Cana (John 2: 2-5).

Other references during our Lord’s ministry include Matt. 12: 46 ; Matt. 13: 54-55 ; Mark 3: 21, 31 ; Mark 6: 3 ; Luke 8: 19 . She was entrusted to John (John 19: 25-26 ), and was with the apostles after the ascension (Acts 1: 14 ). There is no trustworthy history of her later years. Latter-day revelation confirms the biblical account and affirms that Mary was a pure and a chosen vessel, and the mother of the son of God in the flesh (1 Ne. 11: 13-20 ; Mosiah 3: 8 ; Alma 7: 10 ).

(2) Sister of Lazarus and Martha. Sat at Jesus’ feet (Luke 10: 29,42 ); sent for Jesus after the death of Lazarus (John 11: 1-45 ); anointed Jesus with ointment (John 12: 3-8 ).

(3) [The mother] of James and Joses, at the cross (Matt. 27: 56 ; Mark 15: 40 ); called the wife of Cleophas (John 19: 25 ); at the burial (Matt. 27: 61 ); “the other Mary” (Mark 15: 47 ); at the tomb in the morning (Matt. 28: 1 ; Mark 16: 1 ; Luke 24: 10 ).

(4) Mother of Mark (Acts 12: 12 ).

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Mary Magdalene
i.e., Mary of Magdala, probably the place of that name on the western shore of the Sea of Galilee. Out of her went seven devils (Luke 8: 2). She was near the cross (Matt. 27: 56; Mark 15: 40; John 19: 25); at the burial (Matt. 27: 61; Mark 15: 47); at the tomb in the morning (Matt. 28: 1; Mark 16: 1; Luke 24: 10; John 20: 1, 11. Jesus appeared to her (Mark 16: 9; John 20: 14-18).

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Masoretic Text
From the Hebrew masora, meaning traditional. The traditional Hebrew text of the Old Testament was the result of the standardization and stabilization decreed by the council of Jamnia, held about A.D. 90. See Jamnia . The O.T. of the KJV uses the Masoretic text.

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Matthew
Gift of God.

Known before his conversion as Levi, son of Alphaeus (Mark 2: 14). He was a tax gatherer at Capernaum, probably in the service of Herod Antipas, in whose tetrarchy Capernaum was. Soon after his call he gave a feast to his old associates (Matt. 9: 9-13; Mark 2: 14-17; Luke 5: 27-32) at which the Lord was present, and was in consequence blamed by the Pharisees. Matthew was probably a thorough Jew with a wide knowledge of the O.T. scriptures, and able to see in every detail of the Lord’s life the fulfillment of prophecy. His Gospel (see Gospels) was written for the use of Jewish persons in Palestine, and uses many quotations from the O.T. His chief object is to show that Jesus is the Messiah of whom the prophets spoke. He also emphasizes that Jesus is the King and Judge of men. His Gospel was probably written in Aramaic, but is known to us by a Greek translation. Of the apostle’s later life little is known for certain. A tradition asserts that he died a martyr’s death.

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Matthew, Gospel of
See Gospels; Matthew.

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Matthias
Gift of Jehovah.

The person chosen to fill the place of Judas (Acts 1: 15-26). All that is known of him is that he was a disciple throughout the whole of our Lord’s ministry (Acts 1: 21-22); tradition states that he preached the gospel and suffered martyrdom in Ethiopia.

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Mean
Obscure, humble, ordinary, not especially noteworthy (Prov. 22: 29; Isa. 2: 9; Acts 21: 39).

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Measures
See Weights and Measures .

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Meat
Anything to eat; food; a meal (not necessarily flesh) (Gen. 1: 29-30; Lev. 22: 11, 13; 2 Sam. 13: 5; Isa. 62: 8; Ezek. 47: 12; Heb. 3: 17; Acts 16: 34). In KJV meat is sometimes used to connote an offering made of grain, i.e., “meat offering,” but no flesh is involved, as in Ex. 29: 41; Ex. 30: 9; Lev. 2: 15. Cf. Alma 8: 21-22.

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Meat offering
Meat offering or more properly Meal offering. Heb. minchah, consisted chiefly of grain (or flour and cakes made from grain) and wine, seasoned with salt, and offered with incense. The Minchah could not be offered with a sin offering, but no burnt or peace offering was complete without it. Part was placed on the altar of burnt offering; the remainder was usually eaten by the priests in a holy place (Lev. 6: 14-18, 23 ; Mal. 1: 11 ). It was such an important part of the daily burnt offering that the term is sometimes used to denote the whole morning or evening sacrifice (e.g., 2 Kgs. 3: 20 ).

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Media
The country between the Caspian Sea and Elam, bounded by Mount Zagros on the west and Parthia on the east. It was at one time a tributary province of the Assyrian Empire, but shook off the yoke in the reign of Assurbanipal (666-624 B.C.), and the Median king Cyaxares joined with the Babylonian king Nabopolassar in the overthrow of Nineveh. Cyrus, by his defeat of Astyages (550 B.C.), gained possession of Media, which he united with the Persian kingdom.

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Medicine
Medicine and surgery among the Israelites were of a very primitive kind, and until the introduction of Greek civilization they never rose to the rank of sciences. The only remedies mentioned in the O.T. are for external injuries, such as plasters, bandages, and unguents. Jeremiah speaks of a resinous gum (“balm of Gilead”) noted for its healing properties (Jer. 8: 22; Jer. 46: 11). We also hear of figs being used as a poultice (Isa. 38: 21).

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Meet
Fitting, proper, qualified, suitable. Deut. 3: 18; Matt. 3: 8.

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Megiddo
On the southern side of the plain of Esdraelon, and on the caravan route from Egypt to Damascus. Frequently mentioned in Israelite history. The scene of Sisera’s defeat (Judg. 5: 19). Fortified by Solomon (1 Kgs. 9: 15). The place where Ahaziah died of his wounds (2 Kgs. 9: 27). Also the scene of the tragic defeat and death of King Josiah (2 Kgs. 23: 29-30; 2 Chr. 35: 22; cf. Zech. 12: 11, where the place is called “the valley of Megiddon”).

See also Armageddon ; Esdraelon .

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Melchizedek
King of Righteousness.

A notable prophet and leader who lived about 2000 B.C. He is called the king of Salem (Jerusalem), king of peace, and “priest of the most High God.” Unfortunately, information concerning him in the Bible is relatively scarce, being limited to Gen. 14: 18-20; Heb. 4: 6; Heb. 7: 1-3. Mention of the priesthood of Melchizedek is given in several other instances, primarily in Psalms and in Hebrews. However, latter-day revelation gives us much more about him and his priesthood (see JST Gen. 14: 17-40; JST Heb. 7: 1-3; Alma 13: 14-19; D&C 84: 14; D&C 107: 1-4). From these sources we realize something of the greatness of this prophet and the grandeur of his ministry.

See also Jebus ; Jerusalem ; Melchizedek Priesthood .

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Melchizedek Priesthood
The higher or greater priesthood, as compared with the lesser or Aaronic priesthood. The reason for the name is given in D&C 107: 1-3. The Melchizedek Priesthood is mentioned in Ps. 110: 4; Heb. 2: 17-18; Heb. 3: 1; Heb. 5: 6, 10; Heb. 6: 20; Heb. 7: 11, 15, 17, 21; but the Bible does not give many particulars concerning the functions of that priesthood, except that Christ was a high priest after that order. From latter-day revelation we learn that within the Melchizedek Priesthood are the offices of elder, seventy, high priest, patriarch, apostle, and president (D&C 107), and that this priesthood must be present and functional whenever the kingdom of God is upon the earth in its fulness.

The Melchizedek Priesthood was first made known to Adam, and the patriarchs and prophets in every dispensation had this authority (D&C 84: 6-17 ; Teachings of the Prophet Joseph Smith, pp. 180-81.) When the children of Israel failed to live up to the privileges and covenants of the Melchizedek Priesthood, the Lord took away the higher law and gave them a lesser priesthood and a lesser law. These were called the Aaronic Priesthood and the law of Moses. The Aaronic Priesthood is not a different priesthood; rather, it is the lesser portion of the priesthood, dealing with the introductory ordinances and the preparatory commandments (D&C 84: 18-28 ). When Jesus came, he restored the Melchizedek Priesthood to the Jews and began to build up the Church among them. However, it was lost again by apostasy, and was taken from the earth.

The Melchizedek Priesthood was restored to the earth in these last days by the ministry of Peter, James, and John, who literally came to Joseph Smith and Oliver Cowdery in the spring of 1829 and conferred this power and authority upon them (D&C 27: 12-13 ). Later, Moses, Elias, and Elijah gave them further keys by which these brethren could use the Melchizedek Priesthood in additional ways (D&C 110 ). The president of The Church of Jesus Christ of Latter-day Saints is the president of the high or Melchizedek priesthood, and by virtue of this position, he holds all the keys that pertain to the kingdom of God on the earth. This office or calling is held by only one man at a time, and he is the only person on the earth at that time in whom all the powers and keys of the Melchizedek Priesthood are functional.

See also Aaronic Priesthood ; Gospels ; Law of Moses ; Melchizedek .

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Mene mene tekel upharsin
The inscription interpreted by Daniel (Dan. 5: 25-28). It can be literally translated “numbered, numbered, weighed, and divisions.” Possibly the words are names of weights, “a mina, a mina, a shekel, and a half.” Daniel’s skill showed itself in his giving to these words an interpretation bearing on the circumstances of the time. In the interpretation (v. 28) peres is found instead of upharsin. The u in upharsin is simply “and.” Parsin (which is written pharsin when a vowel precedes) is the plural of peres (pronounced so as to rhyme with deface). Mene should be pronounced so as to rhyme with bewray, and tekel with bewail.

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Mephibosheth
(1) Son of Saul and Rizpah (2 Sam. 21: 8).

(2) A lame son of Jonathan (2 Sam. 4: 4 ); with Machir at Lodebar (2 Sam. 9: 6 ); David’s kindness to him (2 Sam. 9: 5-13 ); Ziba’s slander (2 Sam. 16: 1-4 ); his defense (2 Sam. 19: 24-28 ); David spares him (2 Sam. 21: 7 ). His true name was Merib-baal; but later Israelites were unwilling to pronounce the name Baal (cf. Ex. 23: 13 ), and substituted for it “bosheth,” i.e., “shameful thing.”

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Mercurius
Mercury, a Roman god, equiv. to Greek Hermes, the herald of the gods. Paul was so called by the men of Lycaonia because he was “chief speaker” (Acts 14: 12).

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Mercy seat
The golden covering of the Ark of the Covenant in the Holy of Holies. It was the place of the manifestation of God’s glory and his meeting place with his people (Ex. 25: 22; Lev. 16: 2; Num. 7: 89); and was regarded as the Throne of God (1 Sam. 4: 4; cf. Ex. 30: 6; Num. 7: 89). Here the blood of the sin offering was sprinkled on the day of Atonement (Lev. 16: 14-15).

See Tabernacle .

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Meribah
Contention.

A name given (1) to Rephidim (Ex. 17: 7); (2) to Kadesh (Num. 20: 13, 24; Num. 27: 14; Deut. 32: 51; Deut. 33: 8; Ps. 81: 7).

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Merodach-baladan
King of Babylon in the days of Hezekiah (2 Kgs. 20: 12, where he is called Berodach-baladan - Isa. 39: 1; cf. 2 Chr. 32: 31). He made an alliance with Hezekiah against Sargon, king of Assyria, who, after reducing Judah, Edom, and Moab to submission, deposed Merodach-baladan.

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Mesha
(1) King of Moab, in the days of Ahab and his sons (2 Kgs. 3: 4). See Moabite Stone.

(2) 1 Chr. 2: 42 ;

(3) 1 Chr. 8: 9 .

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Mesopotamia
Heb. Aram-naharaim (see Ps. 60, title), i.e., Aram of the two rivers (Euphrates and Tigris), the name being specially applied to the fruitful country between the upper parts of these two rivers. In this region Nahor settled after leaving Ur of the Chaldees (Gen. 24: 10); and here other members of the family remained after Abraham had moved on into Canaan.

See Aram .

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Messiah
An Aramaic word meaning the anointed. It occurs only in Dan. 9: 25-26 and John 1: 41; John 4: 25 (Messias). Used as the title of an office, it denotes the King and Deliverer whose coming the Jews were eagerly expecting. In the N.T. the deliverer is called the Christ, which is the Greek equivalent of Messiah, and Jesus the Messiah is called Jesus the Christ, Jesus Christ, or Christ Jesus.

Throughout the Apocrypha there is no reference to the hope of the Messiah, though during the century before the birth of Christ the hope was steadily reviving. But many Jews, as we learn from the Gospels, were looking only for a deliverer from the Roman power and for greater national prosperity; so when the Messiah came, the nation as a whole rejected him. Only the faithful were able to see in Jesus of Nazareth the true Suffering Servant of Isa. 53 , as well as the true Prophet, Priest, and King of Israel (Matt. 16: 16 ; Luke 24: 21, 26, 27 ; John 4: 25-26 ; Acts 3: 18 ; Acts 8: 32-35 ; Acts 17: 3 ; Acts 26: 23 ).

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Methuselah
Son of Enoch and the longest lived of the patriarchs (Gen. 5: 21-27; Luke 3: 37). Some details of his life and ministry are given in latter-day revelation, from which we learn that he was a righteous man, a prophet, and an astronomer, and was left on the earth when the city of Enoch was taken, to provide a posterity through which Noah would come. See D&C 107: 50, 52, 53; Moses 8: 1-3.

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Micah
A native of Moresheth Gath, in the plain country of Judah, who prophesied under Hezekiah (Micah 3: 12). The book of Micah has three divisions

(1) Chs. 1 - 3, prophecies of judgment and ruin on the Jewish State, lighting first on Samaria, and afterwards on Jerusalem, the crime being the idolatry at the high places and also the oppression by the upper classes.

(2) Chs. 4 - 5, prophecies of restoration, with brilliant Messianic promises. Micah is the only book of the prophets to name Bethlehem as the place of the anticipated Messiah’s birth.

(3) Chs. 6 - 7, prophecies of a mixed character; the Lord remonstrates with his people, and recounts his past goodness to them; he requires from them justice, goodness, and humility. The last chapter contains a fresh picture of the state of society; and Zion, sitting in darkness, is comforted with the assurance that Jehovah pardons iniquity when men repent.

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Michael
Who is like God.

Mentioned in Dan. 10: 13, 21; Dan. 12: 1; Jude 1: 9; Rev. 12: 7. He is called the Archangel. Latter-day revelation informs us that Michael is Adam, the Ancient of Days (Dan. 7), a prince, and the patriarch of the human family (D&C 27: 11; D&C 107: 53-56; D&C 128: 21).

See also Adam .

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Michal
Saul’s 2nd daughter, wife of David (1 Sam. 14: 49; 1 Sam. 18: 20, 27; 1 Sam. 19: 11-13, 17; 1 Sam. 25: 44; 2 Sam. 3: 13-16; 2 Sam. 6: 16, 23). In 2 Sam. 21: 8 the name occurs in mistake for Merab.

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Midian
Judgment.

Son of Abraham and Keturah (Gen. 25: 2, 4; 1 Chr. 1: 32-33).

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Midianites
A powerful confederation of wandering Arab tribes, akin to the Hebrews, but often in conflict with them. They are referred to in Gen. 37: 28, 36; Ex. 2: 15; Ex. 3: 1; Ex. 4: 19; Ex. 18: 1; Num 22: 4, 7; Num. 25; Num. 31; Judg. 6; Judg. 7; Judg. 8; Ps. 83: 9, 11; Isa. 9: 4; Isa. 10: 26.

See also Jethro .

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Milcom
Their king.

“The abomination of the Ammonites” (1 Kgs. 11: 5); also called Molech.

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Millstone
A mill consisted of two heavy flat circular stones, one resting on the other. The lower remained fixed. The upper one was rotated, by means of a handle, around a peg fastened into the lower stone, and passed through a funnel-shaped hole in the upper one. Grain was poured into this funnel and ground between the two stones, and flour came out at the circumference. Small mills were worked by hand; larger ones were turned by an ass (Matt. 18: 6; Mark 9: 42).

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Mines
Palestine has little mineral wealth, though Deut. 8: 9 shows mining was to some extent carried on. There are some iron and coal mines in the Lebanon, while in the Sinai peninsula copper, iron, and manganese are found. The precious stones, to which there are many allusions in the O.T., were imported for the most part from southern Arabia.

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Ministry
The work of the ministry is to do the work of the Lord on the earth - to represent the Lord among the people, preach the gospel, and administer the ordinances thereof. The chosen servants and appointed officers in the Church of Jesus Christ are put on earth by him to conduct the work necessary for the salvation of mankind. A minister “called of God, as was Aaron” (Heb. 5: 4), and endowed with the holy priesthood, represents the Lord when he is performing his official duties, and is the Lord’s agent. Therefore, what he does “according to the will of the Lord is the Lord’s business” (D&C 64: 29). The Lord has given apostles, prophets, evangelists, high priests, seventies, elders, bishops, priests, teachers, deacons, helps and governments “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (the Church), until all have reached the spiritual stature of Christ, the whole body being “fitly joined together” by that which every part supplieth. See Eph. 4: 11-16; 1 Cor. 12: 12-28; D&C 20; D&C 107. Other references are Acts 11: 30; Acts 14: 23; Acts 15: 6; Acts 16: 4; Acts 20: 17, 28; Acts 21: 18; Philip. 1: 1; 1 Tim. 3: 8-12; James 5: 14.

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Miracles
An important element in the work of Jesus Christ, being not only divine acts, but forming also a part of the divine teaching. Christianity is founded on the greatest of all miracles, the resurrection of our Lord. If that be admitted, other miracles cease to be improbable. Miracles should not be regarded as deviations from the ordinary course of nature so much as manifestations of divine or spiritual power. Some lower law was in each case superseded by the action of the higher. They were intended to be a proof to the Jews that Jesus was the Christ (Matt. 11: 4-5; John 2: 11; John 10: 25; John 20: 30-31). Many of them were also parabolic and instructive, teaching by means of symbols such divine truths as the result of sin and the cure of sin; the value of faith; the curse of impurity; and the law of love. The miracles of healing also show how the law of love is to deal with the actual facts of life. Miracles were and are a response to faith, and its best encouragement. They were never wrought without prayer, felt need, and faith.

It is important to notice the different names by which miracles are described. They are called signs, as being visible tokens of an invisible power; they are powers or mighty works, because they are the acts of One who is almighty; they are simply works, or the natural results of the Messiah’s presence among men; they are wonders, marvels, because of the effect produced on those who saw them. The following miracles are found in one Gospel only

Matthew.

(1) The curing of two blind men (Matt. 9: 27-31 ).

(2) the casting out of a devil from the dumb man (Matt. 9: 32-34 ).

(3) the stater in the fish’s mouth (Matt. 17: 24-27 ).

Mark.

(1) The healing of a deaf and dumb man (Mark 7: 31-37 ).

(2) the restoration of the sight of the blind man at Bethsaida (Mark 8: 22-26 ).

Luke.

(1) The draught of fishes (Luke 5: 4-11 ).

(2) the raising of the widow’s son (Luke 7: 11-16 ).

(3) the healing of the woman with a spirit of infirmity (Luke 13: 11-17 ).

(4) the healing of the man afflicted with dropsy (Luke 14: 1-6 ).

(5) the cleansing of the ten lepers (Luke 17: 12-19 ).

(6) the healing of Malchus (Luke 22: 50-41 ).

John.

(1) Water made wine (John 2: 1-11 ).

(2) the healing of the nobleman’s son (John 4: 46-54 ).

(3) the healing of the impotent man at Bethesda (John 5: 1-16 ).

(4) the restoration of sight to the man blind from birth (John 9 ).

(5) the raising of Lazarus (John 11: 1-45 ).

(6) the net full of fishes (John 21: 1-24 ).

Miracles are a part of the gospel of Jesus Christ. If miracles cease it is because faith has ceased. See Mark 6: 5-6 ; Morm. 9: 10-20 ; Ether 12: 12 .

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Miriam
Exalted.

Sister of Moses (Num. 26: 59); watches the ark of bulrushes (Ex. 2: 4-8); leads the women with tabrets (Ex. 15: 20-21); murmurs against Moses and is smitten with leprosy (Num. 12: 1-15; Deut. 24: 9); dies in Kadesh (Num. 20: 1; Micah 6: 4).

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Mirrors
Among the ancients mirrors were almost always made of polished metal, either a mixture of copper and tin, or silver. They were round or oval, with an ornamental handle.

See also Glass .

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Missing Scripture
See Lost Books .

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Mizpah or Mizpeh
Watchtower.

(1) The heap of stones raised by Jacob and Laban (Gen. 31: 49; Judg. 10: 17; Judg. 11: 11, 29, 34; Judg. 20: 1, 3; Judg. 21: 1, 5, 8); given to Gad (Josh. 18: 26).

(2) Mizpah of Moab, where David placed his parents (1 Sam. 22: 3 ).

(3) The land of Mizpah, where lived some Hivites (Josh. 11: 3 ).

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Mizraim
The Hebrew name for Egypt. Mizraim was the son of Ham, son of Noah (Gen. 10: 6). He was the ancestor of the Hamitic people of lower Egypt and Africa, and of the Hamitic people of Canaan, out of whom came the Philistines (Gen. 10: 13-20).

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Moab
Son of Lot’s eldest daughter (Gen. 19: 37). The land of Moab lay southeast of the Dead Sea. The Moabites were akin to the Israelites, and spoke a language that closely resembled Hebrew, but there was constant warfare between the two nations (Num. 22 - 25; Judg. 3: 12-30; Judg. 11: 17; 2 Sam. 8: 2; 2 Kgs. 3: 6-27; 2 Kgs. 13: 20; 2 Kgs. 24: 2; 1 Chr. 18: 2; 2 Chr. 20: 1-25).

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Moabite Stone
A block of basalt discovered in 1869 among the ruins of Dibon. It was broken up by Arabs who hoped to make profit out of the sale of the fragments; but fortunately a copy of the inscription had already been made by M. Clermont-Ganneau. So far as possible the pieces were collected and are now in the Museum of the Louvre at Paris. It was inscribed by Mesha, king of Moab, with a record of his exploits against Ahab, king of Israel, and was put up in the high-place at Dibon as a thank-offering to Chemosh, god of the Moabites. It describes how Chemosh was angry with his people, and the land was enslaved for 40 years; then he again led them to victory, and at his command Mesha smote the cities of Israel and offered the spoil to Chemosh. The language of the inscription is practically the Hebrew of the O.T. The date of the stone is about 890 B.C.

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Molech, or Milcom
The abomination of the children of Ammon, a fire god, worshipped by passing children through or burning them in fire (Deut. 18: 10; 2 Chr. 28: 3). Molech worship was practiced by Solomon (1 Kgs. 11: 5, 7); by the people of the Northern Kingdom (2 Kgs. 17: 17); and by Ahaz and Manasseh (2 Kgs. 16: 3; 2 Kgs. 21: 6; cf. 2 Kgs. 23: 10; Jer. 7: 31; Ezek. 20: 26, 31).

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Money
The Hebrews appear to have been ignorant of coinage until the Persian period. Before that time gold and silver were used as a medium of exchange, but payments were made by weight. Hence the temptation arose to use false weights and false balances. Before the Exile sums of money were usually reckoned in shekels or talents. By a shekel we must always understand a shekel of silver, unless it is expressly stated to be of gold. In the Maccabaean period the weight of a shekel was 218 grains (15.126 grams); in earlier times it may have been lighter.

The only coin, properly so called, mentioned in O.T. is the gold dram, bearing the figure of a crowned king who is kneeling and is holding in his right hand a spear and in his left a bow.

Simon Maccabaeus coined silver shekels and half-shekels, as well as bronze money. The shekel had on one side the figure of a cup, with the inscription “Shekel of Israel,” and on the other a branch with three buds, and the words “Jerusalem the Holy.”

The following coins are mentioned in the N.T.

1. The drachme (Luke 15: 8-9 ), the ordinary silver Greek coin, and the didrachmon (or double drachme) (Matt. 17: 24 ), translated half-shekel in some Bibles, or “tribute money” in KJV.

2. The stater (Matt. 17: 27 ), originally of gold, but in N.T. times of silver, and equal to four drachmes. The pieces of silver mentioned in Matt. 26: 14 ; Matt. 27: 3, 5-6 were probably staters.

3. The lepton (or mite) (Mark 12: 42 ; Luke 12: 59 ; Luke 21: 2 ), the smallest bronze coin used by the Jews. Equaled one-half quadrans.

4. The Roman silver denarius. The KJV always translates this word as “penny.”

5. The assarion (Matt. 10: 29 ; Luke 12: 6 ), or farthing; a bronze coin originally one-tenth, but in N.T. times one-sixteenth, of a denarius.

6. The kodrantes (Latin quadrans) (Matt. 5: 26 , where it is translated “farthing,” and Mark 12: 42 , where it is translated “mites”); equaled one-fourth assarion.

The talent (Matt. 18: 24 ; Matt. 25: 15 ) and the mina (pounds) (Luke 19: 13 ) are not coins, but sums of money.

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Month
See Calendar .

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Moriah
(1) The land of, the district where was found the mountain on which Isaac was offered in sacrifice (Gen. 22: 2); probably the same district as that in which was the “plain (or oak) of Moreh.”

(2) Mount Moriah, the hill on which Solomon built the temple (2 Chr. 3: 1 ); a tradition first recorded by the Jewish historian Josephus, who regards this as identical with (1).

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Moses

Son of Amram (Ex. 6: 16, 18, 20; 1 Chr. 6: 1-3).
Family (1 Chr. 23: 13-17; 1 Chr. 26: 24-25).
Birth, exposure, and adoption (Ex. 2: 1-10; Acts 7: 20-21; Heb. 11: 23).
Refused to be called the son of Pharaoh’s daughter (Heb. 11: 24).
Flight into Midian (Ex. 2: 10-20; Acts 7: 24-29).
Marriage, birth of Gershom (Ex. 2: 21-22; Acts 7: 29).
The bush, sent to Egypt (Ex. 3; Ps. 105: 26; Acts 7: 30-35).
The three signs (Ex. 4: 1-9, 21-23).
Aaron his spokesman (Ex. 4: 10-16).
Departs to Egypt (Ex. 4: 19-20).
Circumcision of Gershom (Ex. 4: 24-26).
Met by Aaron (Ex. 4: 27-28).
Assembles Israel (Ex. 4: 29-31).
Interview with Pharaoh (Ex. 5: 1-5).
Reproached by the people (Ex. 5: 20-21).
His complaint to God. (Ex. 5: 22-23).
Further promise and charge (Ex. 6: 1-9, 28-30; Ex. 7: 1-9).
The signs done (Ex. 7: 10-11).
The 10 plagues (Ex. 7: 19 - 11: 10; Ex. 12: 29-30).
Pursuit, and passage of the Red Sea (Ex. 14; Acts 7: 36).
Believed by the people (Ex. 14: 31; Josh. 4: 14).
His song (Ex. 15: 1-19).
The people murmur against, at Marah (Ex. 15: 24).
At Sin (Ex. 16: 2-3).
At Rephidim (Ex. 17: 2-3).
On the return of the spies (Num. 14: 2).
On the rebellion of Korah (Num. 16: 41).
At Kadesh (Num. 20: 2-3).
When compassing Edom (Num. 21: 5).
Sweetens the waters (Ex. 15: 25).
Brings water out of the rock, at Horeb (Ex. 17: 5-6).
At Kadesh (Num. 20: 7-11).
Brings quails at Sin (Ex. 16: 13).
At Kibroth-hattaavah (Num. 11: 31-34; Ps. 105: 40).
Manna (Ex. 16: 14-36; Num. 11: 6-9; Deut. 8: 3; Neh. 9: 15; Ps. 78: 24; Ps. 105: 40; John 6: 31-32).
Holds the rod while Joshua and Amalek fight (Ex. 17: 9-12).
Goes up to God, the Law (Ex. 19; Heb. 12: 21).
Returns, with the tables (Ex. 31: 18; Ex. 32: 7, 15-16).
God will make of him a nation (Ex. 32: 9-10; Num. 14: 12).
His intercessions (Ex. 32: 11-13, 30-34; Ex. 34: 8-9; Ps. 106: 23).
Also at Taberah (Num. 11: 2).
On the return of the spies (Num. 14: 13-19).
On the rebellion of Korah (Num. 16: 22).
Breaks the tables (Ex. 32: 19).
Destroys the calf (Ex. 32: 20).
Has the idolators slain (Ex. 32: 25-29).
A leader in God’s stead (Ex. 33: 1-3).
Speaks with God face to face in the tabernacle (Ex. 33: 7-11).
Sees God’s glory (Ex. 34: 28).
His face shines, the veil (Ex. 32: 29-35; 2 Cor. 3: 7, 13).
Rears the tabernacle (Ex. 40: 17-38).
Consecrates Aaron and his sons (Lev. 8).
The census (Num. 1).
Again, in the plains of Moab (Num. 26).
Sends the spies (Num. 13).
Rebellion of Korah (Num. 16; Ps. 106: 16).
Sends to Edom (Num. 20: 14).
The brazen serpent (Num. 21: 8-9; John 3: 14).
Song at the well (Num. 21: 17-18).
Views the land (Num. 27: 12-14; Deut. 34: 1-4).
Appoints Joshua (Num. 27: 15-23).
Settles the 2 1/2 tribes (Num. 32).
“A prophet like unto him” (Deut. 18: 15-19; Acts 3: 22; Acts 7: 37; JS-H 1: 40).
Ebal and Gerizim (Deut. 27; 28).
Exhortations (Deut. 29 - 31).
The elders gathered (Deut. 31: 28).
His song (Deut. 32).
Blesses the 12 tribes (Deut. 33).
His death (Deut. 34: 1-8).
His greatness (Deut. 34: 10-12).
His meekness (Num. 12: 3).
His faithfulness (Num. 12: 7; Heb. 3: 2,5).

As was the case with many of the ancient prophets, Moses’ ministry extended beyond the limits of his own mortal lifetime. In company with Elijah, he came to the Mount of Transfiguration and bestowed keys of the priesthood upon Peter, James, and John (Matt. 17: 3-4 ; Mark 9: 4-9 ; Luke 9: 30 ; D&C 63: 21 ; HC 3: 387). From this event, which occurred before the resurrection of Jesus, we understand that Moses was a translated being, and had not died as reported in Deut. 34 (Alma 45: 19 ). It was necessary that he be translated, in order to have a body of flesh and bones at the time of the transfiguration, since the resurrection had not yet taken place. Had he been a spirit only, he could not have performed the work on the mount of giving the keys to the mortal Peter, James, and John (cf. D&C 129 ).

Moses came again to the earth on April 3, 1836, to the temple in Kirtland, Ohio, and conferred the keys of the gathering of Israel upon Joseph Smith and Oliver Cowdery (D&C 110 ), so that the keys of authority would once more be operative among men on the earth.

Latter-day revelation speaks much concerning Moses. He is mentioned frequently in the Book of Mormon, and from the D&C we learn concerning his ministry (D&C 84: 20-26 ), and that he received the priesthood from his father-in-law, Jethro (D&C 84: 6 ). The Lord has also given us the record of several visions of Moses, which greatly enlarges our knowledge of him (Moses 1 ). The book of Moses in the Pearl of Great Price also enriches our appreciation of its author.

Latter-day revelation concerning Moses confirms the biblical account of his greatness, his divine calling, and the events of his ministry, and reaffirms that he was the author of the five books that bear his name (1 Ne. 5: 11 ; Moses 1: 40-41 ). He is one of the greatest of men. For other references see Ps. 103: 7 ; Isa. 63: 12 ; Jer. 15: 1 ; Mal. 4: 4 ; Matt. 23: 2 ; Luke 16: 29, 31 ; John 1: 17 ; John 5: 46 ; Acts 7: 20-44 ; 1 Cor. 10: 2 ; 2 Tim. 3: 8 ; Heb. 11: 23-29 ; Jude 1: 9 ; Rev. 15: 3 ; 1 Ne. 4: 2 ; 1 Ne. 17: 23-30, 42 ; D&C 8: 3 ; JS-M 1: 55 .

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Moses, Law of
See Law of Moses .

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Mule
Frequently mentioned in the Bible (e.g., 2 Sam. 18: 9; Ezek. 27: 14). During the monarchy the mule was the royal animal (1 Kgs. 1: 33, 38, 44). Mules were not bred in Palestine; Solomon imported them (1 Kgs. 10: 25; 2 Chr. 9: 24).

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Murder
Forbidden (Ex. 20: 13; Lev. 24: 17; Deut. 5: 17; Deut. 21: 9); punishment of (Gen. 9: 6; Ex. 21: 13-14; Num. 35: 6, 22-30; Deut. 19: 4-13; Deut. 27: 25; Josh. 20: 1-6); of an unknown person, directions concerning (Deut. 21: 1-9). See also Matt. 5: 21; Matt. 19: 18; Rev. 22: 15; D&C 42: 18-19, 79.

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Music
There are early references in the O.T. to the practice of music (e.g., Gen. 4: 21; Gen. 31: 27). For instances of its religious use see Ex. 15: 20; 2 Sam. 6: 5; 1 Chr. 15: 16-28; 1 Chr. 16: 5-6, 42; 1 Chr. 25: 1-7; 2 Chr. 5: 11-14; 2 Chr. 7: 6; 2 Chr. 13: 12-14; 2 Chr. 20: 28; 2 Chr. 29: 25-28; 2 Chr. 30: 21; 2 Chr. 34: 12; 2 Chr. 35: 15, 25; Neh. 12: 35-36. For its secular use see Num. 10: 2-9; Josh. 6: 4, 8; Judg. 7: 8-19; Judg. 11: 34; 1 Sam. 18: 6; Isa. 16: 10; Jer. 48: 33. The building of the temple gave an impetus to the study of music and led to the formation of a large choir for the proper performance of services (1 Chr. 15: 16; 1 Chr. 23: 5-6; 1 Chr. 25: 1-6).

Little is known about the form or character of Hebrew music. Possibly the Jews were ignorant of the principles of harmony and of methods of forming harmonic chords. Their instrumental music would sound noisy and harsh to our ears. The Psalms were probably sung to simple melodies, and accompanied by instruments (2 Sam. 6: 5 ). The chief stringed instruments in use were the harp, psaltery, viol, and ten-stringed lute. Wind instruments were the organ, pipe, trumpet, horn, and cornet. Besides these, there were percussion instruments, such as the timbrel or tabret, and cymbals.

The O.T. also mentions certain Babylonish instruments (Dan. 3: 5 ), such as the cornet (or cow’s horn), flute (a Pan’s pipe or small organ), harp, sackbut (also a kind of harp), psaltery (or dulcimer), and the instrument that the KJV translates “dulcimer,” a kind of bagpipe.

The N.T. mentions that angels sang at the birth of Jesus (Luke 2: 13-14 ), and that Jesus and the Twelve sang a hymn after the Last Supper (Matt. 26: 30 ). Latter-day revelation also confirms the spiritual value of good music. The Lord has said, “My soul delighteth in the song of the heart; yea, the song of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads” (D&C 25: 12 ). He also specified that a selection of sacred hymns be made for use in the Church (D&C 25: 11 ). See also Rev. 14: 2-3 ; Mosiah 2: 28 ; D&C 45: 71 ; D&C 66: 11 ; D&C 101: 18 ; D&C 109: 39 ; D&C 133: 33 ; D&C 136: 28 .

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Mustard
In the N.T. the mustard mentioned is the common mustard (Sinapis nigra), which in Palestine will grow to the height of 10 feet or more. The birds that “lodge in the branches” (Matt. 13: 31; Mark 4: 32; Luke 13: 19) frequent the plant for the sake of the seeds.

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Myrrh
Used in the preparation of the holy ointment (Ex. 30: 23); in the purification of women (Esth. 2: 12); as a perfume (Ps. 45: 8; Song. 1; 3; 4; 5); and for embalming (John 19: 39). It was obtained from various thorny shrubs of the dry districts of Arabia and eastern Africa. In Gen. 37: 25; Gen. 43: 11, myrrh is the gum of the rock rose.

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Mysia
A district forming the northern part of the Roman province of Asia. Paul, Silas, and Timothy were forbidden by the Spirit to preach in Asia (Acts 16: 7-8); they turned toward Bithynia, which district also was forbidden to them; they then passed through Mysia, without preaching, and came to the coast at Troas.

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Mystery
Denotes in the N.T. a spiritual truth that was once hidden but now is revealed, and that, without special revelation, would have remained unknown. It is generally used along with words denoting revelation or publication (e.g., Rom. 16: 25-26; Eph. 1: 9; Eph. 3: 3-10; Col. 1: 26; Col. 4: 3; 1 Tim. 3: 16). The modern meaning of something incomprehensible forms no part of the significance of the word as it occurs in the N.T. See also Alma 12: 9-11; Alma 40: 3; D&C 19: 10; D&C 42: 61-65; D&C 76: 5-10. On the other hand, there is no spiritual gain in idle speculation about things the Lord has not revealed. See Deut. 29: 29; Alma 37: 11.