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Migdal-gadAid to Bible Understanding
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MIGDAL-GAD
(Migʹdal-gad) [tower of good fortune].
A Judean city in the Shephelah. (Josh. 15:20, 33, 37) It is perhaps to be identified with Khirbet el-Mejdeleh, about thirteen miles (21 kilometers) W of Hebron.
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MigdolAid to Bible Understanding
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MIGDOL
(Migʹdol) [tower].
1. An Egyptian site used as a reference point in describing the location of Israel’s last encampment at Pihahiroth before crossing the Red Sea. They were to encamp “before Pihahiroth between Migdol and the sea in view of Baal-zephon.” (Ex. 14:2; Num. 33:5-8) Scholars generally hold that Migdol is likely an Egyptian pronunciation for the Hebrew migh·dalʹ meaning “tower,” and that it doubtless refers to a military post or watchtower on the Egyptian border. However, there is evidence that there were several such Migdols along the Egyptian border; even today there are three different villages bearing the name Mashtul, the present form of Migdol in Egyptian (of Coptic derivation). (See also No. 2 below.) Though one of the Tell el-Amarna letters mentions a certain Ma-ag-da-liʹ, it gives no indication of its location. Since the location of the other sites, Pihahiroth and Baal-zephon, are not presently known, the location of Migdol remains uncertain. Some geographers consider it as likely to have been a site on the height of Jebel Ataka overlooking the northern end of the Gulf of Suez. Though no evidence is known today connecting such site with the name Migdol, it would obviously be a strategic location for a watchtower or frontier post.
2. The Migdol mentioned by the prophets Jeremiah and Ezekiel some 900 years after the Exodus. While it may be the same as that considered above, most commentators believe that a second Egyptian Migdol is involved.
The prophet Ezekiel foretold a devastation due to come upon Egypt, evidently from Babylon, striking it “from Migdol to Syene and to the boundary of Ethiopia.” (Ezek. 29:10; 30:6) Since Syene is in the extreme S of ancient Egypt, it appears that this Migdol was in the extreme N, thus giving rise to a description similar to the familiar phrase “from Dan down to Beer-sheba” used with reference to Palestine. (Judg. 20:1) After Jerusalem’s fall in 607 B.C.E., Jewish refugees settled in Migdol, Tahpanhes, Noph (Memphis), and in the land of Pathros. But Migdol and other places were to witness the ‘devouring sword’ of Babylon’s King Nebuchadnezzar.—Jer. 44:1; 46:13, 14.
This Migdol is usually identified with a fortress described in Egyptian hieroglyphic texts as guarding the NE approaches of the country. An ancient itinerary of the Common Era refers to a site called “Magdolo” near Pelusium, which latter place lay on the Mediterranean coast at what might be called the “entrance” into Egypt for those coming from Philistia. Though there is no certainty, geographers generally place this frontier-fortress called Migdol at Tell el-Her, some seven miles (c. 11 kilometers) S of Pelusium.
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MigronAid to Bible Understanding
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MIGRON
(Migʹron) [possibly, precipitous].
A location “at the outskirts of Gibeah” where King Saul was encamped when Jonathan and his armor-bearer killed about twenty men from the Philistine outpost near Michmash. (1 Sam. 13:16, 23; 14:1, 2, 13-16) Tell Miriam, situated over half a mile (.8 kilometer) S-SW of Mukhmas (Michmash), is often presented as a possible identification, but the identification is not at all conclusive.
At Isaiah 10:28 Migron is foretold to be one of the cities through which the Assyrians would pass on their way toward Jerusalem. Its being mentioned after Ai (Aiath) and before Michmash appears to locate Migron N, not S, of Michmash. Therefore, a second Migron (Makrun to the NW of Michmash) has been suggested. However, if the Migron of Saul’s day was still in existence, it seems unlikely that there would be another town by the same name less than two miles (3 kilometers) away. So the prophecy may simply be listing cities to be affected by the Assyrian invasion and that without regard for the order or geographic position of one city in relation to another. (Isa. 10:24, 28-32) Thus the Migron of Isaiah 10:28 may be the same as the one mentioned at 1 Samuel 14:2.
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MijaminAid to Bible Understanding
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MIJAMIN
(Mijʹa·min) [from the right hand].
1. Descendant of Aaron selected by lot to head the sixth division of priestly service in King David’s day.—1 Chron. 24:1, 3, 5, 9.
2. One of the heads of the priests who returned from Babylon with Zerubbabel. (Neh. 12:1, 5, 7) He may have founded the paternal house of Miniamin mentioned at Nehemiah 12:17 (where the name of the head of that house appears to have been an inadvertent scribal omission in the Hebrew text).
3. One of the “sons of Parosh” who sent away foreign “wives along with sons” as Ezra counseled.—Ezra 10:25, 44.
4. A priest (or possibly the ancestor of a priest) listed among those attesting by seal the “trustworthy arrangement” of Nehemiah’s time. (Neh. 9:38; 10:1, 7, 8) He seems to be identical with the Miniamin of Nehemiah 12:41.
“Mijamin” and “Miniamin” seem to be variations of one name. The letter nun (n) appears in the Hebrew name from which the English “Miniamin” is transliterated, but it has probably been assimilated in the Hebrew form that is rendered “Mijamin.”
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MiklothAid to Bible Understanding
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MIKLOTH
(Mikʹloth) [perhaps, rods].
1. Father of Shimeah (Shimeam) and descendant of the Benjamite Jeiel of Gibeon.—1 Chron. 8:1, 29-32; 9:35-38.
2. Leader appointed for the king’s service during the second month in the division commanded by Dodai the Ahohite.—1 Chron. 27:1, 4.
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MikneiahAid to Bible Understanding
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MIKNEIAH
(Mik·neʹiah) [possession of Jehovah].
One of the Levites who played harps while the Ark was transported from the house of Obed-edom to Jerusalem.—1 Chron. 15:17, 18, 21.
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MiktamAid to Bible Understanding
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MIKTAM
(Mikʹtam) [perhaps, psalm of expiation].
A Hebrew word of obscure meaning and uncertain etymology contained in the superscriptions of six psalms ascribed to David. (Ps. 16, 56-60) Various attempts have been made to define the Hebrew term mikh·tamʹ. Lexicographers Koehler and Baumgartner indicate that mikh·tamʹ may be akin to the Akkadian katamu, meaning “cover,” and give “psalm of expiation” as a possible definition. (Lexicon in Veteris Testamenti Libros, p. 523) Hence, “miktam” may designate a song or psalm intended to cover or atone for sin, guilt or uncleanness. Atonement seems to be implied because David’s mikh·tamʹ psalms contain lamentations to an extent, though they also reflect gratitude for Jehovah’s aid and confidence in him. The “writing” King Hezekiah composed “when he got sick and revived from his sickness” was possibly also a miktam.—Isa. 38:9-20.
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MilalaiAid to Bible Understanding
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MILALAI
(Milʹa·lai) [eloquent].
A Levite musician who marched in one of the inaugural processions on Jerusalem’s rebuilt wall in Nehemiah’s day.—Neh. 12:31, 36.
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MilcahAid to Bible Understanding
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MILCAH
(Milʹcah) [counsel].
1. Daughter of Abraham’s (Abram’s) brother Haran, wife of his brother Nahor (her uncle) and the sister of Lot. (Gen. 11:27, 29) Bethuel, one of Milcah’s eight children, became father to Rebekah.—Gen. 22:20-23; 24:15, 24, 47.
2. One of Zelophehad’s five daughters given an inheritance in the territory of Manasseh after their father’s death.—Num. 26:33; 27:1-4; 36:10-12; Josh. 17:3, 4.
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