worship by dancing exuberantly, “being girded with an ephod of linen,” Michal observed him from a window and “began to despise him in her heart.” Upon David’s return to his household, Michal expressed her feelings sarcastically, revealing a lack of appreciation of the kind of zeal David had displayed for Jehovah’s worship and indicating that she felt he had acted in an undignified manner. David then rebuked her and also evidently penalized her by having no further sexual relations with her, so that she died childless.—2 Sam. 6:14-23.

REARS HER SISTER’S CHILDREN

The account at 2 Samuel 21:8 speaks of “the five sons of Michal the daughter of Saul whom she bore to Adriel,” these being among the members of Saul’s household David gave to the Gibeonites in atonement for Saul’s attempt to annihilate them. (2 Sam. 21:1-10) The apparent conflict between 2 Samuel 21:8 and 2 Samuel 6:23, which shows that Michal died childless, may be resolved by the view taken by some commentators, namely, that these children were the five sons of Michal’s sister Merab and that Michal raised them following the early death of their mother.—See MERAB.

MICHMAS(H)

(Michʹmas[h]) [possibly, hidden].

A site identified with modern Mukhmas on a hill about two thousand feet (600 meters) above sea level and some seven miles (11 kilometers) NE of Jerusalem. It lies N of the Wadi Suweinit, considered to be the “ravine pass of Michmash.” (1 Sam. 13:23) Joined by other wadies from the SW and NW, Wadi Suweinit extends from the mountainous region of Ephraim to the Jordan Valley.

Doubtless preparing to free Israel from Philistine control, King Saul selected a force of 3,000 men. Of these, 2,000 encamped with him at Michmash and in the mountainous region of Bethel, and the others took their position with his son Jonathan at Gibeah. Later, at nearby Geba (“Gibeah,” Vg), Jonathan struck down the Philistine “garrison.” In retaliation the Philistines rallied a great army, including chariots and horsemen, and apparently forced Saul to retreat from Michmash to Gilgal. Hard pressed by the Philistines, many Israelites hid themselves in caves and hollows; others sought refuge E of the Jordan. This dispersal of the Israelite warriors in the face of the Philistine threat was later presented by Saul as his reason for failing to wait obediently on Samuel to offer sacrifice. Rebuked by Samuel for his presumptuous act, Saul, with a reduced force of about 600 men, thereafter came to Jonathan at Geba. (1 Sam. 13:1-16) If 1 Samuel 14:2 preserves the original text, Saul evidently transferred his camp to Migron near Gibeah.

JONATHAN INITIATES ROUT OF PHILISTINES

Meanwhile three bands of Philistine pillagers would go out from their camp at Michmash, and an outpost of the Philistines would sally forth to the “ravine pass of Michmash.” (1 Sam. 13:16-23) To end this menace, Jonathan decided to cross the ravine pass, which (if Wadi Suweinit) forms a deep gorge with nearly vertical cliffs to the E of Jeba (Geba?). Two prominent spherical-shaped hills with steep rocky sides rise at a point where the Wadi Suweinit makes a sharp bend. These may be the ‘toothlike crags’ Bozez and Seneh, their toothlike edges having perhaps been rounded by the érosive forces of some thirty centuries. (1 Sam. 14:1-7) For a stranger to have made his way through the maze of mounds, knolls and sharp rocks in the wadi would have been next to impossible. But Jonathan, reared in Benjamite territory, apparently knew it well. While his father’s camp was at Michmash and his own at Geba, Jonathan doubtless had repeated opportunities for getting better acquainted with the terrain.

Jonathan and his armor-bearer made their way toward Michmash and then exposed themselves to the view of the Philistine outpost. Catching sight of them, the Philistines called out: “Come on up to us, and we will let you know a thing!” Thereafter, on his hands and feet, Jonathan, followed by his armor-bearer, ascended the steep passage to the Philistine outpost. As a team they struck down some twenty Philistines within a distance of about half the measure of land that a span of bulls can plow in a day.—1 Sam. 14:8, 11-14; compare NW, 1955 ed., ftn. on vs. 14.

A divinely sent earthquake, the effects of which were noted by Saul’s watchmen, threw the Philistine camp into turmoil. By the time Saul and his men came on the scene, many of the Philistines had slaughtered one another in confusion and the rest had taken to flight. Saul’s army, probably now equipped with Philistine weapons found at the site, pursued the fleeing enemy forces. Joined by Israelites who had gone into hiding and those who had sided with the Philistines, “they kept striking down the Philistines from Michmash to Aijalon.”—1 Sam. 14:15-23, 31.

According to 1 Samuel 13:5, the Philistine forces at Michmash included 30,000 war chariots. This number is far greater than that involved in several other military expeditions (compare Judges 4:13; 2 Chronicles 12:2, 3; 14:9), and it is hard to imagine how so many war chariots could have been used in mountainous terrain. For this reason 30,000 is generally viewed as a scribal error. The Syriac and the Lagardian edition of the Septuagint read 3,000, and numerous Bible translations follow this rendering. (AT, JB, Mo) However, even lower figures have been suggested.

LATER EVENTS

The prophecy of Isaiah mentions Michmash as the place where the conquering Assyrian would ‘deposit his articles.’ (Isa. 10:24, 28) After the Israelite return from Babylonian exile in 537 B.C.E., Michmas(h) was apparently reoccupied by Benjamites.—Ezra 2:1, 2, 27; Neh. 7:31; 11:31.

MICHMETHATH

(Mich·meʹthath) [possibly, hiding place].

A site on the boundary between Ephraim and Manasseh. It is often identified with Khirbet Juleijil, less than two miles (3 kilometers) SE of the suggested site of ancient Shechem. This agrees with the Biblical statement that Michmethath was “in front of Shechem.”—Josh. 16:5, 6; 17:7.

MICHRI

(Michʹri) [possibly, purchase price].

A Benjamite and ancestor of Elah who resided in Jerusalem after the Babylonian exile.—1 Chron. 9:1-3, 7, 8.

MIDDIN

(Midʹdin) [perhaps, extensions].

A place in the Judean wilderness. (Josh. 15:20, 61) Middin is perhaps to be identified with Khirbet Abu Tabaq situated in the low-lying plain called el-Buqeʽah (the valley of Achor?) near the northwestern end of the Dead Sea.

MIDIAN

(Midʹi·an) [place of judgment], Midianites (Midʹi·an·ites).

1. One of Abraham’s sons by his concubine Keturah; the father of Ephah, Epher, Hanoch, Abida and Eldaah. (Gen. 25:1, 2, 4; 1 Chron. 1:32, 33) Before his death, Abraham gave presents to Midian and the other sons of his concubines and then sent them to the land of the East.—Gen. 25:5, 6.

2. The descendants of Abraham’s son Midian are collectively designated as “Midian” and “Midianites.” (Num. 31:2, 3) At times the Bible seemingly refers to them as Ishmaelites. (Compare Genesis 37:25, 27, 28, 36; 39:1; Judges 8:22, 24.) This may imply that the descendants of Abraham through his sons Ishmael and Midian were much alike in their way of life, and there may have been a further amalgamation through intermarriage among the two peoples. It also appears that at least some of the Kenites were known as Midianites. Since the Kenites are already mentioned as a people before Midian’s birth, this may mean that Moses’ Kenite brother-in-law Hobab was a Midianite merely from a geographical standpoint.—Gen. 15:18, 19; Num. 10:29; Judg. 1:16; 4:11; see KENITE.

Being descendants of Abraham, the Midianites likely spoke a language that closely resembled Hebrew. Gideon, for instance, apparently had no difficulty in understanding the Midianites. (Judg. 7:13-15; 8:18, 19) There is also a possibility, however, that Gideon learned the tongue of the Midianites, Israel having been under their domination for seven years.—Judg. 6:1.

Primarily the Midianites were nomadic tent dwellers. (Judg. 6:5, 6; Hab. 3:7) But in Moses’ day they are also reported as residing in cities. (Num. 31:9, 10) At that time they were quite prosperous, having asses and animals of the flock and the herd numbering into the tens of thousands. (Num. 31:32-34) Their riches included gold ornaments having a total weight of more than 512 pounds troy (191 kilograms).—Num. 31:50-52.

Apparently both men and women adorned themselves with gold ornaments, including nose rings and earrings. Midianite kings were arrayed in “garments of wool dyed reddish purple,” and even their camels had necklaces, evidently with moon-shaped ornaments attached.—Num. 31:50; Judg. 8:21, 26.

Doubtless the Midianites acquired much of their wealth through trade and plunder. (Compare Genesis 37:28; Judges 6:5, 6.) As early as the time of Joseph, caravans of Midianite merchants traveled to Egypt. It was to such a caravan bound for Egypt and carrying aromatic resins that Joseph was sold by his half brothers.—Gen. 37:25, 28.

Probably sometime before Israel’s entry into the Promised Land Edomite King Hadad (son of Bedad) gained the victory over the Midianites in the field of Moab.—Gen. 36:35; 1 Chron. 1:46.

CAUSE ISRAEL TO SIN

Later, the Midianites manifested hostility toward the Israelites. They cooperated with the Moabites in hiring the prophet Balaam to curse Israel. (Num. 22:4-7) When this failed, the Midianites and Moabites, at Balaam’s advice, cunningly used their women to induce thousands of Israelite males to become involved in sexual immorality and idolatry in connection with Baal of Peor. (Num. 25:1-9, 14-18; 31:15, 16; 1 Cor. 10:8; Rev. 2:14) Thereafter the Israelites, in obedience to divine command, took vengeance upon Midian. The Midianite cities and walled camps in the area were consigned to the fire. Thousands of domestic animals and many gold articles were taken as spoils. With the exception of the virgins, all, including the five kings of Midian, Evi, Rekem, Zur, Hur and Reba, were put to death.—Num. chap. 31.

Less than three centuries later the Midianites had recovered from this blow sufficiently to be able to oppress the Israelites for seven years. (Compare Judges 6:1; 11:25, 26.) Along with the Amalekites and “Easterners,” these tent-dwelling nomads, with their livestock and innumerable camels, penetrated Israel’s land all the way to Gaza, plundering the domestic animals of the Israelites and also consuming their harvests.—Judg. 6:2-6.

CRUSHING DEFEAT BY GIDEON

Finally, when Israel called to Jehovah for aid, he raised up Gideon to deliver them. (Judg. 6:7-16) The rout that Jehovah effected by means of him was so complete that there is no record of any further harassment from the Midianites. (Judg. 8:28) Their princes Oreb and Zeeb were slain, as were their kings Zebah and Zalmuna. (Judg. 7:25; 8:5, 21; see GIDEON.) Centuries later the victory over Midian was still alluded to when illustrating the smashing of enemy power.—Isa. 9:4; 10:24-26; see also Psalm 83:9-11.

In contrast with the earlier enmity of the Midianites, a restoration prophecy pointed to the time when “young male camels of Midian and of Ephah” would bring gifts to Zion.—Isa. 60:5, 6, 11-14.

3. The territory occupied by the Midianites was known as “Midian” or the “land of Midian.” (1 Ki. 11:18; Hab. 3:7) It is generally agreed that the descendants of Midian established themselves mainly in the NW part of Arabia just E of the Gulf of Aqabah. But the extent of their landholdings is uncertain and must have varied in the course of their history. During Moses’ lifetime many Midianites were apparently living near Moabite territory and in the vicinity of the region controlled by Amorite King Sihon.—Num. 22:4; 31:8-12; Josh. 13:21.

Moses himself spent about forty years in the land of Midian. There he married Zipporah, one of the seven daughters of Jethro the priest of Midian. (See JETHRO.) By her he had two sons, Gershom and Eliezer. Moses’ work as a shepherd for his father-in-law took him to the mountainous area around Horeb, suggesting that he resided in the vicinity of the Gulf of Aqabah. However, whether the region around Horeb was then a part of the “land of Midian” cannot be determined.—Ex. 2:15-22; 3:1; 4:18-20; 18:1-4; Acts 7:29, 30.

Seemingly territory near Paran and to the E of Edom was also a part of Midian. It was there that certain royal servants and the son of the king of Edom sought refuge when the Edomites were completely subjugated by the Israelites during David’s reign.—1 Ki. 11:14-18.

MIDWIFE

A woman who assists in the birth of a baby. (See BIRTH.) She helps the mother during the ordeal of labor, and once the child is born she severs its navel cord, washes the infant, and, in ancient times, rubbed it with salt and swaddled it with cloth bands.—Ezek. 16:4.

Close friends or relatives and older women in the community sometimes served in this capacity, but because of the special knowledge, skill and experience necessary, particularly when the delivery was difficult, midwifery was pursued as a profession by a few. In the case of Benjamin’s birth, when “it was going hard with [Rachel] in making the delivery,” the midwife was able to assure Rachel that she would have the son, though Rachel herself died. (Gen. 35:16-19) During the complicated delivery of Tamar’s twins, Perez and Zerah, the midwife was alert to identify the one she expected to be the firstborn. She quickly tied a scarlet piece on the extended hand of Zerah. However, the hand was drawn in and his brother emerged first, causing a perineal rupture of the mother.—Gen. 38:27-30.

Midwives among the Israelites during their slavery in Egypt found themselves in a very critical and dangerous position. Pharaoh summoned two of them by name, Shiphrah and Puah, and commanded them to put to death every Hebrew male baby as soon as it was born. Probably these two women served as heads of the profession and were responsible to pass the orders of the king on to their associates. However, “the midwives feared the true God, and they did not do as the king of Egypt had spoken to them, but they would preserve the male children alive.” For this they were called to account by Pharaoh, who demanded: “Why is it you have done this thing?” Feigning that the matter was beyond their control, they insisted that the Hebrew women were “lively” and gave birth ‘before the midwife could come in to them.’ (Ex. 1:15-19) Because these midwives feared Jehovah and refused to practice infanticide God blessed and rewarded them with families of their own.—Ex. 1:20, 21.

MIGDAL-EL

(Migʹdal-el) [tower of God].

A fortified city in the territory of Naphtali. (Josh. 19:32, 35, 38) One possible identification that has been suggested for Migdal-el is Mujeidil. This site is on a hill about ten and a half miles (17 kilometers) E-SE of Tyre.