MAOBITESS that alphabetic writing must have been long practiced in the kingdom of Mesha. They are forms which presuppose a long acquaintance with the art of engraving inscriptions upon stones, and are far removed from the forms out of which they must have developed. Then, again, the language of the inscription is noteworthy. Between it and Hebrew the differences are few and slight. It is a proof that the Moabites were akin to the Israelites in language as well as in race, and that like their kinsfolk they had adopted the ancient 'language of Canaan.' The likeness between the languages of Moab and of Israel extends beyond the mere idioms of grammar and syntax. It is a likeness which exists also in thought " (Sayce, Higher Crit. and the Mon., p. 364, sq.). MO'ABITESS (Heb. 2, mo-aw-bee', fem Money Changer. MONEY CHANGER 7. Saw-khak' (Heb. P), derision, laugh at (Lam. 1:27). 8. Emp-aheed'-zo (Gr. έunai(w), to play, to trifle with (Matt. 2:16; 20:19; 27:29; Luke 18:32; 23: 11, 36). 9. Khlyoo-ad-zo (Gr. xhevá), to throw out the lip (Acts 17:32). MODERATION (Gr. ETLEIKNS, ep-ee-i-kace', gentleness, fairness, Phil. 4:5); rendered "patient' (1 Tim. 3:3); "gentle " (Tit. 3:2; 1 Pet. 2:18). MOL'ADAH (Heb. i, mo-law-daw', birth), a town in the southern part of Judah, probably about twenty miles S. of Hebron, named in connection with Kedesh and Beersheba (Josh. 15:21-26). It was afterward assigned to Simeon (19:2; 1 Chron. 4:28), and was occupied after the exile (Neh. 11:26). Later it was called Ma'lada (Gr. Μάλαδα), an Idumæan fortress (Josephus, Ant., xviii, 6, 2), which Eusebius and Jerome located about twenty Roman miles S. of Hebron. , mo-leed', beget. ter), the son of Abishur by his wife Abihail, inine of Moabite), a Moabitish woman (Ruth 1:22; | and descendant of Jerahmeel (1 Chron. 2:29). 2:2, 21; 4:5, 19; 2 Chron. 24:26). MOADI'AH (Neh. 12:17). See MAADIAH. MOCK, MOCKING, the renderings of several Hebrew and Greek words, with a variety of meanings: 1. Haw-thal' (Heb. ), to deceive (Judg. 16: 10, 15; Job 13:9). 2. Loots (Heb. 7; Gr. μUKTпpiw, mook-tayrid'-zo), to make faces, to turn up the nose at any one (Prov. 14:9; 20:1; Gal. 6:7). MOLOCH. See GODS, FALSE. MOLTEN IMAGE. See CALF, IMAGE. MOMENT (Heb. 3, reh'-gah, wink, Num. 16:21, 45; Job 20:5; Psa. 30:5, etc.; Gr. åтоμоç, at'-om-os, indivisible, 1 Cor. 15:52; napappvéw, par-ar-hroo-ch'-o, to flow by, 2 Cor. 4:17; ortyμn, stig-may', a point, Luke 4:5), an instant, the smallest interval of time (q. v.). MONEY. See METROLOGY, IV. small coin). MONEY CHANGER (Gr. KoλλvẞLOTHS, kol3. Law-ag' (Heb.), to speak as if in imitaloo-bis-tace', a coin dealer; Kepuaτioτhs, ker-mattion of a foreigner, or of one speaking with hesi-is-tace', money broker, from Képua, ker'-mah, a tation (2 Chron. 30:10; Job 21:3; Prov. 1:26). 4. Aw-lal' (Heb. 5), to indulge oneself in vexing, abusing another (Num. 22:29; Jer. 38:19). 5. Tsaw-khak' (Heb. P), to play with, to jest (Gen. 19:14), with females, to toy, caress (Gen. 39: 14, 17). 1. Bankers who sat in the Court of the Gentiles (or in its porch), and for a fixed discount changed all foreign coins into those of the sanetuary. Every Israelite, rich or poor, who had reached the age of twenty, was obliged to pay into the sacred treasury, whenever the nation was numbered, a half shekel as an offering to Jehovah (Exod. 30:13-15). This tribute must in every case 753 6. Kaw-las' (Heb. ), to laugh ir depreciation (1 Kings 18:27; 2 Kings 2:23; Ezek. 22:5). (49) MONEY, LOVE OF MOON, NEW ence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in Psa. 104:19, and more at length in Ecclus. 43:6, 7. Besides this it had its special office in the distribution of light; it was appointed “to rule over the night," as the sun over the day, and thus the appearance of the two founts of light served "to divide between the day and between the night." The inferiority of its light is occasionally noticed, as in Gen. 1:16, in Cant. 6:10, and in Isa. 30:26. The worship of the moon was ex be paid in the exact Hebrew half shekel. The money changers made a fixed charge of about one and a half pence, English money). This charge must have brought in a large revenue, since not only many native Palestinians might come without the statutory coin, but a vast number of foreign Jews presented themselves on such occasions in the temple. Some have estimated the bankers' profits at from forty thousand to forty-five thousand dollars. In addition to the tribute, money would be needed for other purposes. A great deal was bought within the temple area that was need-tensively practiced by the nations of the East and ful for the feast, in the way of sacrifices and their adjuncts, and for purification; and it would be better to get the right money from the authorized changers than have disputes with the dealers. Through their hands would pass the immense votive offerings of foreign Jews or of proselytes to the temple; indeed, they probably transacted all business matters connected with the sanctuary. under a variety of aspects. In Egypt it was honored under the form of Isis, and was one of the only two deities which commanded the reverence of all the Egyptians. In Syria it was represented by that one of the Ashtaroth surnamed *Karnaim," from the horns of the crescent moon by which she was distinguished. There are indications of a very early introduction into the countries 2. The Greek pañεšíτng (trap-ed-zee'-tace, Matt. adjacent to Palestine of a species of worship dis25:27, A. V. "exchangers ") is a general term for tinct from any that we have hitherto noticed, viz., a money changer, broker, banker; one who ex-of the direct homage of the heavenly bodies-sun, changes money for a fee and pays interest on de-moon, and stars-which is the characteristic of posits. The strong language and vigorous action of Sabianism. The first notice we have of this is in Jesus (Matt. 21:12; Mark 11:15) may be accounted Job 31:26, 27, and it is observable that the warnfor by the fact that avarice had taken up its abode ing of Moses (Deut. 4:19) is directed against this in the temple to carry on its huckstering and nature-worship rather than against the form of money-changing. moon-worship which the Israelites must have witMONEY, LOVE OF (Gr. pihapyvpía, fil-ar-nessed in Egypt. At a later period, however, the goo-ree'-ah, 1 Tim. 6:10), avarice or covetousness (q. v.). MONEY, PIECE OF (Gen. 33:19; Job 42:11, etc.). See METROLOGY, IV. MONSTERS (Heb. 7, tan-neen', stretched out), supposed by some to mean the sea serpent or other large marine animal. Others believe it to be the jackal from its running with outstretched neck and body (Lam. 4:3, R. V. “jackal "). See ANIMAL KINGDOM, worship of the moon in its grosser form of idolworship was introduced from Syria, probably through Chaldee influence. In 2 Kings 23:5 we read that Josiah put down those "that burnt incense to Baal, to the sun, and to the moon,” etc. Manasseh appears to have been the great patron of this form of idolatry, for "he worshiped all the hosts of heaven" (2 Kings 21:3, 5). From his reign down to the captivity it continued to prevail among the Jews, with the exception of a brief period under Josiah. Jeremiah has several refer ences to it (7:18; 8:2; 44:17). In one of these MONUMENTS (Heb., so'-bek, copse), references the prophet gives us a little insight the incorrect rendering in Isa. 65:4, for "secret into the manner of worship accorded to the moon: places," as in the R. V. The expression "lodge in "The children gather wood, the fathers kindle the the monuments," better rendered "spend the night fire, and the women knead the dough, to make in secret places," may refer to the mysteries cele- cakes to the queen of heaven" (7:18). These brated in natural caves and artificial crypts. G. cakes were probably intended as gifts, in acknowlRawlinson (Monarchies, ii, 269) mentions the dis-edgment of a supposed influence exercised by the covery of "clay idols below the pavement of pal-moon on the affairs of the world, or, more specially, on the products of the soil. MONTH. See TIME. aces. MOON (Heb. 7, yaw-ray'-akh, paleness; Scripture the moon is frequently noticed as preFigurative. In the figurative language of , leb-aw-naw', used poetically in Isa. 24:23; saging events of the greatest importance through 30:26; Gr. oεdýn, sel-ay-nay). The terms which the temporary or permanent withdrawal of its light were used to designate the moon contain no refer- (Isa. 13:10; Joel 2:31; Matt. 24:29; Mark 13:24). ence to its office or essential character; they sim- It is also illustrative of the glory of Christ in the ply describe it by the accidental quality of color-Church (Isa. 60:20); of the fairness of the Church yaw-ray-akh signifying "pale," or "yellow," lebaw-naw", "white." The moon held an important place in the kingdom of nature, as known to the Hebrews. In the history of the creation (Gen. 1: 14-16) it appears simultaneously with the sun, and is described in terms which imply its independence of that body so far as its light is concerned. Conjointly with the sun it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important iufiu (Cant. 6:10); of coming judgments, becoming as blood (Rev. 6:12). In the passage, “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (Rev. 12:1), the meaning seems to be that she is clothed with light from head to feet. The whole then becomes the figure of the Church enjoying the truth of God. MOON, NEW. See FESTIVALs, p. 356. MORASTHITE MOʻRASTHITE (Heb.", mo-rash-tee'), one sprung from Moresheth-Gath, and applied to Micah the prophet (Jer. 26:18; Mic. 1:1), to distinguish him from the elder prophet Micah, the son of Imlah (1 Kings 22:8, sq.), as well as from others of the same name. MORNING Mordecai the Jew that sitteth at the king's gate.” The next day Haman was hanged on the gallows that he had prepared for Mordecai (chaps. 6, 7). Mordecai was summoned into the royal presence, and was promoted to the position so recently held by Haman (8:1, 2, 15), "and his fame went out MOR'DECAI (Heb. 7, mor-dek-ah'ee, throughout all the provinces" (9:4). The first use he made of his power was, as far as possible, to little man; or from Merodach, worshiper of Mars). counteract the decree obtained by Haman, which 1. Esther's Cousin. He was the son of Jair, could not be recalled, as the kings of Persia had a descendant of Kish the Benjamite, and resided no power to rescind a decree once issued. The at Shushan, the metropolis of Persia, at the time Jews were permitted to stand on their defense, when Xerxes desired a successor to Queen Vashti, and so were preserved from destruction. The and had under his care his adopted daughter, Ha-feast of Purim (see FESTIVALS, III) was instituted dasseh (Esther). Among the fairest damsels of the land who were gathered at the palace was Esther, upon whom the king's choice fell. (1) Service to the king. Mordecai sat in the king's gate in those days (that is, probably, held some office in or about the palace), and became aware of the plot of two of the chamberlains against the life of the king, which, through Esther, was made known to the monarch. While the conspirators were punished no reward seems to have been bestowed upon Mordecai (Esth. 2:5, 23), B. C. about 478. (2) Jews threatened. Some years after the king promoted Haman. Mordecai alone refused to manifest the customary signs of homage to the royal favorite. in memory of this deliverance, and is observed to this day (9:20, sq.). Mordecai is supposed to be the author of the Book of Esther, which contains the narrative. 2. A chief man among the Israelites who returned from Babylon to Jerusalem with Zerubbabel (Ezra 2:2; Neh. 7:7), B. C. 536. Perhaps the same as the above. MOʻREH (Heb. 7, mo-reh', teaching). 66 1. The "plain of Moreh" (Gen. 12:6), to which Abraham came when he entered Canaan, where the Lord appeared to him, and where he built an both in this passage and in Deut. 11:30, and is so altar. The proper rendering of plain" is oak rendered in the R. V. It is situated about one and a half miles from Shechem. It is thought by some that Moreh was an early Canaanite, and the plain (or "oaks ") were named after him. Hermon. Some think his refusal to bow before Haman arose from religious scruples, as if such salutation as was practiced in Persia were akin to idolatry; others, as seems far more probable, that he refused, from a stern unwillingness as a Jew, to bow 2. The "hill of Moreh," in the valley of Jezreel, before an Amalekite. Haman's indignation was on the north side of the well of Harod, near which aroused, and he determined upon revenge. Remembering the avowed enmity of the Israelites the Midianites were encamped when attacked by against his people, he resolved upon their exter-Gideon (Judg. 7:1); probably the same as Little mination, and obtained from the king a decree for the slaughter of all the Jews in the empire. When MOR’ESHETH-GATH (Heb. Tị ru 2, Mordecai learned what had been done he "rent mo-reh'-sheth gath, possession of Gath, i. é., near by his clothes, and put on sackcloth with ashes, and Gath), apparently the birthplace or residence of went out into the midst of the city, and cried with the prophet Micah (Mic. 1:14), who was hence called a loud and bitter cry." Esther, having been in-Morasthite (1:1). Jerome (Onomast) places it a formed of this through her servants, sent Hatach, one of the king's chamberlains, to learn the cause of Mordecai's grief. He sent word to the queen of the decree of extermination against the Jews, and an exhortation for her to interfere in behalf "The land of Moriah" is of herself and people. Esther was equal to the occasion, and, seizing a favorable opportunity, named (Gen. 22:2) as the place whither ABRAHAM presented herself unbidden before Xerxes, and seq. v.) went to offer up Isaac. It is thought to be cured his consent to come with Haman to a ban- the same with "Mount Moriah," one of the hills of quet on the following day (3:1-5:8). (3) Exalta- Jerusalem on which Solomon built the temple, on tion. That night the monarch could not sleep and the spot once occupied by the thrashing floor of Prov short distance east of Eleutheropolis, from which mo-ree Ornan the Jebusite (2 Chron. 3:1). The Jews themselves believe that the altar of burnt offerings altar on which Abraham purposed to offer up his in the temple stood upon the very site of the son. MORNING (Heb. 2, bo'-ker, Gen. 1:5, etc.; Gr. πрwia, pro-ee'-ah, Matt. 21:18), the early part of the day after sunrise. See TIME. commanded the records to be read to him. identially that part of them was read which referred to the conspiracy frustrated by Mordecai. In answer to his question, "What honor and dignity hath been done to Mordecai for this?" the king's attendants replied, "Nothing." He then asked, "Who is in the court?" and they said, "Behold, Haman standeth in the court.' The king said, "Let him come in," and then asked him, Figurative. Morning is illustrative of a "What shall be done unto the man whom the king nearby time, as "the upright shall have dominion delighteth to honor?" Haman, supposing that he over them in the morning," i. e., speedily (Psa. 49: was the person alluded to, named the highest and 14); the glory of the Church (Cant. 6:10); the most public honor he could conceive of, and re-love of God is compared to the breaking of day, ceived the astounding answer, "Do even so to the morning (Isa. 58:8); Christ is called the the light of Gospel day; the reward of saints (2:in building, and the rendering of two Hebrew 28), stars being an emblem of lofty position; the MORNING SACRIFICE. See SACRIFICE. MORROW, the rendering of the following 1. Bo'-ker (Heb. "PP), dawn (Lev. 22:30; Num. 16:5; 22:41, etc.). 2. Maw-khar' (Heb.), deferred (Exod. 8: 10, sq.; 9:6; 19:10; Num. 16:7, 16; Josh. 5:11, 12, etc.). 3. Ow'-ree-on (Gr. aipiov), breeze, i. e., morning air (Matt. 6:30, 34; Luke 10:35; 12:28; 13:32, 33; Acts 25:17, 22, etc.). 4. Hex-ace' (Gr. ¿ns), succeeding (Acts 25:17). 5. Ep-ow'-ree-on (Gr. Enavρiov), the next day (Mark 11:12; Acts 10:9, 23; 23:32; 25:23). Mortar. (khoʻ words: mer, mire, or clay). Thus the builders of the tower of Babel "had brick for stone and slime," i. e., bitumen, "had they for mortar" (Gen. 11:3). Mortar in Exod. 1:14 is thought by some to mean clay from which the bricks were made; as also in Isa. 41:25, "He shall come upon princes as upon mortar;" and Nah. 3:14. Another Hebrew word translated "mortar" is (aw-fawr', "Dust" and powdered, usually rendered dust). 66 mortar are both used in the account of the treatment of a leprous house (Lev. 14:41-45). Here the mortar scraped from the walls is called "dust," while the fresh material placed upon the walls is called "mortar." In Ezekiel (13:10, sq.) the figure is introduced of the people building a wall which the false MORSEL (Heb. ♫, path, bit; Gr. ẞpots, prophets plastered (Heb., taw-fale"). “The bro'-sis, eating, either the act or that which is meaning of the figure is intelligible enough. The eaten), a term answering to our bit, and usu-people build up false hopes, and the prophets not ally referring to food (Judg. 19:5; Ruth 2:14; 1 Sam. 28:22; 1 Kings 17:11; Prov. 17:1, etc.; Heb. 12:16). MORTAL (Heb. N, en-oshe'), a term used for a human being (Job 4:17), as frequently with us. The. Greek Övηróç (thnay-tos', liable to die) is applied to man's natural body in contrast with the body which shall be (Rom. 6:12; 1 Cor. 15:53, 54; 2 Cor. 4:11). MORTALITY (Gr. Ovnróc, thnay-tos', 2 Cor. 5: 4), subjection to death. In the passage referred to Paul expresses the wish that what is mortal in us may be swallowed up (annihilated) by life, i. e., by the new, immortal power of life which is imparted to us in the moment of the change (Meyer, Com., in loc.). only paint these hopes for them in splendid colors, but even predict their fulfillment, instead of denouncing their folly. The plastering is therefore a figurative description of deceitful flattery or hypocrisy" (see Matt. 23:27; Acts 23:3). The same word occurs in the sense of that which is unsavory (Job 6:6) or foolish (Lam. 2:14). MORTGAGE (Heb. 7, aw-rab', to give security, Neh. 5:3), a lien upon real estate for debt (Gesenius reads the passage, we must pawn our houses"). In 1 Sam. 17:18 it is rendered “pledge,” and in Prov. 17:18 "surety." MORTIFICATION (Gr. @avarów, than-at-s′-o, to kill, Rom. 8:13; vɛкpów, nek-ro'-o, to deaden, Col. 3:5), any severe penance observed, and which is supposed to have a meritorious efficacy, or at MORTAR, 1, (Heb. 72, med-o-kaw', Num.least a salutary influence on the one submitting thereto. Such mortification is based upon the overestimation of self-inflicted suffering; the priz ing more that mortification which consists in voluntary endurance of pain and privation than that which consists in the habitual subjugation of sin. 11:8; 2, mak-taysh', hollow, Judg. 15:19; Prov. 27:22), a hollow vessel of wood, stone, or metal, used to pulverize grain or other substances. The most ancient mention of its use is in the account of the manner in which the Israelites pre-ful passions. pared the manna in the desert: "The people went The mortification of sin in believers is a duty about and gathered it, and ground it in mills, or enjoined in the word (Rom. 8:13; Col. 3:5). It beat it in a mortar" (Num. 11:8). consists in breaking the league with sin, declaraFigurative. "Though thou shouldest bray ation of open hostility against it, and strong refool in a mortar among wheat with a pestle, yet will not his foolishness depart from him" (Prov. 27:22). Grain may be separated from its husk and all its good properties preserved by such an operation. But the fool's folly is so essential a part of himself that no such process can remove it from him. sistance of it (Eph. 6:10; Gal. 5:24; Rom. 8:13). The chief agent in carrying on this mortification is the Holy Spirit (Rom. 8:13), with prayer, faith, and dependence upon God as the subordinate means. The evidences of mortification are not the cessation from one sin, for that may be only exchanged for another, or renounced because it is a MOSERA gross sin, or there may not be an occasion to practice it. But if sin be mortified we shall not yield to temptation; our minds will be more spiritual; we shall find more happiness in spiritual services, and bring forth the fruits of the Spirit (New Theol. Dict., s. v.). MOSE'RA (Heb. 02, mo-say-raw', a bond), the thirty-ninth station of the Israelites in the desert, between Jaakan and Gudgodah (Deut. 10: 6); evidently near Mount Hor, since Aaron is said to have died there (comp. Num. 33:37, 38). Rowland (in Fairbairn's Dictionary) and Trumbull (Kadesh-Barnea, p. 135) identify it with Jebel Madurah. MOSE'ROTH (Heb., mo-ser-othe', correction), a station of the Israelites named between Hashmonah and Bene-jaaken (Num. 33:30, 31); probably the same with MOSERÀ. MO'SES, the deliverer, leader, lawgiver, and prophet of Israel. 1. Name and Family. The name in Hebrew is 2, mo-sheh', drawn out; Gr. Movos, mo-oo-sace', and is probably the form given to a foreign word. The Alexandrine Jews assigned it an Egyptian origin, from mo, water, and ouses, saved; i. e.," water-saved." Sayce (Hibbert Lecture, p. 43, sq.) claims that Moses is from Masu, an older form of Semitic language than that preserved in the Old Testament-i. e., the Assyrian. The word means "hero," and is applied to more than one deity, particularly to Adar, Merodach, and Nergal (Robertson, Early Rel. of Israel, p. 179). His original Hebrew name is said to have been Joachim. Moses belonged to the tribe of Levi, and was the son of Amram by his wife Jochebed. The other members of the family were Aaron and Miriam, his elder brother and sister. His immediate pedigree is as follows: LEVI. MOSES Egyptian belief that the plant is a protection from When he Eleazar. 2. Personal History. The life of Moses is divided into three equal portions of forty years each (Acts 7:23, 30, 36): His life in Egypt, exile in Arabia, and government of Israel. (1) Life in Egypt. 1. BIRTH, ETC. Moses was born B. C. 1290, and, according to Manetho (Josephus, Ap., i, 26; ii, 2), at Heliopolis; his birth, according to Josephus (Ant., ii, 9. 2-4), having been foretold to Pharaoh by the Egyptian magicians, and to his father by a dream. At the time of Moses's birth the decree (Exod. 1:10, 16) commanding the slaying of all male children was in force, but his mother was by some means able to conceal him, and When concealhid him away for three months. ment was no longer possible she placed him in a small boat or basket of papyrus-perhaps from an Gershom. gave him his daughter Zipporah to wife, Moses assuming charge of his father-in-law's flock (Exod. 2:15; 3:1). 2. CALL. In the seclusion of this shepherd life Moses received his call as a prophet. The traditional scene of this event is in the valley of Shoeib, on the north side of Jebel Mûsa, but "wilderness" we are unable to fix the spot with any certainty. "the back" of the It was at at Horeb (3:1); to which the Hebrew adds, while the LXX omits, "the mountain of God." Upon the mountain was the well-known acacia, the thorn tree of the desert, spreading out its tangled branches, thick set with white thorns, over the rocky ground. The angel of the Lord appeared to Moses in a flame of fire in the midst of the bush, the dry branches of which would 757 |