MAUZZIM.—The text of the AV of Dn 11® con- tains the title ‘the God of forces’: the marg. has ‘Heb. Mauzzim, or Gods protectors.’ The same Heb. word Ὁ") oceurs in the beginning of the next verse. Our marg. note may be traced to Theo- dotion’s rendering, θεὸν μαωζείν, which, however, he does not repeat in ν. 3, The Vulg. is more con- sistent :* ‘Deum autem Maozim.. . et faciet ut muniat Maozim.’? The LXX has no trace of this inclination to find a proper name here: in v.™ the present reading is ἔθνη ἰσχυρά, and in v.™ ὀχύρωμα ἰσχυρόν ; but Jerome, in his Commentary on Daniel,
states that its rendering in ν. 8 was ortisst- mum [Is ἔθνη, a corruption of θεόν . Aquila has
θεὸν ἰσχύων. The Rhemish Version follows the Vulg. : ‘But he shall worship the god Maozim.... And he shall do this to fortify Maozim,’ ete. Luther’s Bible is under the same influence, ‘seinen Gott Miuzim... stirken Miuzim,’ as is also the Authorized Dutch Version, but not quite to the same extent, ‘den god Maiizzim . . . vastigheden der sterkten.’ The Pesh. has ‘strong god... strong fortress.’
It is now universally agreed that Mauzzim is not a proper name. Hitzig proposed to divide the word into two, reading Ὁ; 1p (which at Is 234 is the designation of Tyre), and taking 0; 1yp abs to be Melkart, the god of Tyre. But this seems unnecessary. ‘The god of fortresses,’ v.¥, and ‘the strongest fortresses,’ v.®, of our RV are an adequate rendering. The only remaining dispute
is as to who was meant by ‘the god of fortresses.’ Livy (xli. 20) states that Antiochus Epiphanes— whose deeds Daniel here depicts—began to build a splendid temple at Antioch in honour of Jupiter Capitolinus.
ence it has been inferred that this
MAW
is ‘the god of fortresses.’ Again, 2 Mac 6? informs us that he re-dedicated the temple at Jerusalem to Jupiter Olympius. And this has iven rise to the conjecture that the Olympian upiter is the one referred to. With equal reason might the same verse induce us to fix on Jupiter Hospitalis. A yet more doubtful conjecture is that Mars was intended. And, on all grounds, Layerd’s suggestion must be put aside. He was inclined towards the Assyrian Venus, who is repre- sented as ‘standing erect on a lion, and crowned with a tower or mural coronet.’ Perhaps the choice, if a choice must be made, lies between Jupiter Capitolinus and Ζεὺς Πολιεύς, ‘the guardian of the city,’ the family god of the Seleucids, to whom there was an altar on the Acropolis at Athens, whose claims are pizennonely main- tained by G. Hoffmann and Behrmann. In point of fact the evidence is not sufficient to justify a decision.
As curiosities of exegesis may be mentioned the view of Sir Isaac Newton and others, that the Mauzzim of Dn 11® are protectors or guardians, the verse being a prediction that the Honea of
uardian angels should be introduced by the
oman Antichrist, and Pfeiffer’s view that ‘the idol of the Mass’ is intended. J. TAYLOR.
MAW (Anglo-Sax. maga, the stomach).—This old name for the stomach is used in Dt 18% as the tr. of 132 in its only occurrence. RV uses the same word in Jer 5159 for AV ‘belly’ as tr. of δ} in its only occurrence also. The tr. in Dt 18% is from Tindale, who uses the word also in his exposition of Mt 7° ‘Your prayer is but pattering without all affection ; your singing is but roaring to stretch out your maws (as do your other gestures and rising at midnight), to make the meat sink to the bottom of the stomach, that he may have perfect digestion, and be ready to devour afresh against the next refection’; and Coverdale uses it in translating 1 K 22%, ‘A certayne man bended his bowe harde, and shott the kynge of Israel betwene the mawe and the longes.’ J. HASTINGS.
MAZITIAS (A Matirlas, B Zerlas), 1 Es 9%= ΜΑΤΤΙΤΗΙΑΗ, Ezr 105,
MAZZAROTH (nixy>).—This word occurs only in Job 38", and seems early to have been eae by commentators as being connected with the nip (mazzaléth) of 2 K 23°, as is indicated also by the LXX, which has Mafovpé@ in both passages. In the AVm Mazzaréth is rendered by ‘the twelve signs,’ and in the RV by ‘the signs of the Zodiac,’ both of which may be regarded as the true signifi- cations of the word. Ges., who proposes the latter rendering, and suggests its identity with mazzaléth (‘lodgings’), compares the Chaldee mazzalayda. Mazzalith would therefore be the plural of the Hebrew equivalent of this Chaldee form, given in late Jewish works as $32 (mazzdal), which was used to denote not only the single signs and the planets, but also their influence on the fate of men (Selden, de Dis Syr., Synt. i ¢. 1). If the etymology of HMazzdréth (=mazzaléth) be, as Ges. suggests, the same as that of the Arab. manzil, ‘ lodying-place,’ the root would be ndzal, one of the meanings of which is ‘to descend,’ i.e. ‘to alight at a place in order to sojourn there.’ Another etymology, how- ever, has been revived by Jensen, who compares Mazzdréth (=mazzaléth) with the Assyr. manzalti.* * The original text of the Assyr. inscr. here referred to is as