In this figurative usage the final form is personi- fication where the mouth is regarded as an inde-
pendent agent, with feelings, purposes, and actions of itsown. Thus it has free-will offerings to give Ps 119'8, God is asked to set a watch before it Ps 141°, it selects its food Pr 15, uses a rod Pr 145, and has a sword Rev 19%. Such a familiar use of personification with regard to the lips, mouth, and voice would have an influence on the Jewish mind in the discussion of such subjects as ‘The angel of the Lord’ and ‘The voice of the Lord’ (bath-kél), and would prepare the mind to appre- hend the meaning of the word made flesh. See art. Logos. MACKIE.
MOWING.—See AGRICULTURE.
MOZA (xyiv).—1. Son of Caleb by his concubine Ephah, 1 Ch 2“ (B Ἰωσάν, Α Ἰωσά). 2. A descend- ant of Saul, 1Ch 855. 51 (Μαισά) 9% 5 (Β Mased, A Macd, Luc. Mwed).
MOZAH (yon with art. ; Β ᾿αμωκή, A ‘Auwod).— A town of Benjamin, mentioned next to Chephirah, Jos 18%, A possible site is the ruin Beit Mizzeh, close to Kulonieh (i.e. Colonia), west of Jerusalem. The Heb. Tsade becomes the Arabic Zain in some cases. The modern name means ‘house of hard stone.’ There is a good spring at this site. (See SWP vol. iii. sheet xvii.; Buhl, GAP 167; Guérin, Judée, i. 262f.). C. R. CoNDER.
MUCH is used in AV with more freedom than we now permit. It is quite common, for example, with collective nouns. These are nearly always either ‘ cattle,’ as Ex 12% ‘ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle’; or ‘people,’ as Nu 20” ‘Edom came out against him with much people.’ But we also find ‘ much goods,’ Lk 12”, and ‘much alms,’ Ac 103. Cf. Rhemish NT, Lk 10? ‘ The har- vest truely is much, but the workemen few.’
Again, ‘much’ is an ady. and qualifies an adj. in Philem® ‘Though I might be much bold in Christ’ (πολλὴν ἐν Χριστῷ παρρησίαν ἔχων), RV ‘Though 1 have all boldness in Christ.” Cf. Pref. to Pr. Bk. ‘Here you have an order for prayer . .. much agreeable to the mind and purpose of the Fathers.’ So Cranmer in Pref. to Great Bible, ‘Concernyn two sundry sortes of people it seemeth ἜΒΗ necessarie that some thyng be sayde in the entrie of thys booke by way of a Preface or Prologue’ ; and Udall’s Erasmus’ Paraphrase, fol. xxxiv. ‘This disease [leprosy] emong the Jewes was counted muche abhominable, and is thought to be suche, that no Physician can heale it.’
In the Pref. to AV ‘much’ occurs in the sense of ‘nearly,’ ‘Much about that time.’ The word is often so used by Shaks., as Meas. for Meas. Ul. ii. 242—‘Much upon this riddle runs the wisdom of the world,’ and Iv. i. 17—‘ Much upon this time have I promised here to meet.’ J. HASTINGS.
MUFFLERS.—This term occurs only once in the Bible, as tr® in Is 3 (EV) of n\bin ré‘aléth, in the midst of a list of articles of female attire and adornment. The LXX, which, however, does not apparently include all the items enumerated in the How: text, perhaps tr. by τὸν κόσμον τοῦ προσώπου αὐτῶν ; Vulg. has mitras. It is generally agreed that some kind of veil is intended (so Siegfried- Stade, Dillm., Del., Guthe [in Kautzsch’s AT, ‘Kopfschleier’}). Delitzsch derives nity from a root [5x7], Aram. 5y7 ‘to be loose or flaccid,’ ‘to hang down or hang over loosely,’ and pronounces the veil spoken of to be more costly and of better quality than the ordinary one worn by maidens, which is called yyy. Dillmann compares the Arab. ra‘l(see also Mishna, Zabim, vi. 6, where m>;~ is applied to the veils worn by Arab women), and
MUSIC
456 MULBERRY TREES describes the veil in question as consisting of two thrown
pars. one starting above the eyes an »ack over the head and neck, the other beginning below the eyes and falling down over Diaiaees See, also, art. DREsS in vol. i. p. 627°.
J. A. SELBIE.
MULBERRY TREES (o'xp2 béka'im, κλαυθμών, ἄπιοι, pyri).—1. The Heb. word is the name of a tree (25 5% 4=1 Ch 1415. 1°), to the identity of which we have no clue. From a confusion with the root πρ bakah, ‘to weep,’ xp30 poy ‘the valley of Baca’ (Ps 84°) has been often tr‘ ‘the valley of weeping.’ Neither of the LXX renderings supports the claim of the mulberry, κλαυθμών signifying ‘a place of mourning,’ and dmo ‘pear trees.’ The tree is supposed by different writers to have been the balsam tree (so Oaf. Heb. Lex.), the poplar (Arab. shajaret el-bok, ‘the bed-bug tree’), and the pear. Abu el-Fudli mentions a tree, with an Arab. name similar to béka'im, which has been identified with Amyris or Balsamodendron. But this tree grows only in tropical countries, and could never have flourished in the Plain of Rephaim. There is no support to the tr" ‘mulberry’ or ‘poplar.’ We must therefore be content to remain uncertain as to the identity of békd’im, and it would perhaps be best to transliterate it. See, further, BACA (VALLEY OF).
2. Although it is thus probable that the mul- berry is not mentioned in the canonical books of OT, the blood (juice) of the fruit of this tree (μόρον) is said to have been mingled with that of the grape (1 Mac 6*), and shown to the elephants of Antiochus Eupator, to enrage them and excite them to war against the Jews.