God. (Ex. 4:1-9) Both with Moses and Jesus people drew this correct conclusion. (Ex. 4:30, 31; John 9:17, 31-33) Through Moses, God had promised a coming prophet. Jesus’ miracles aided observers to identify him as that One. (Deut. 18:18; John 6:14) When Christianity was young, miracles worked in conjunction with the message to aid individuals to see that God was behind Christianity and had turned from the earlier Jewish system of things. (Heb. 2:3, 4) In time miraculous gifts present in the first century would pass away. They were a necessity during the infancy of the Christian congregation.—1 Cor. 13:8-11.

In reading the history of the Acts of Apostles we see that Jehovah’s spirit was working mightily, speedily, forming congregations, getting Christianity firmly established. (Acts 4:4; chaps. 13, 14, 16-19) In the few short years between 33 and 70 C.E., thousands of believers were gathered in many congregations from Babylon to Rome, and perhaps even farther west. (1 Pet. 5:13; Rom. 1:1, 7; 15:24) It is worthy of note that copies of the Scriptures then were few. Usually only the well-to-do possessed scrolls or books of any sort. In pagan lands there was no knowledge of the Bible or the God of the Bible, Jehovah. Virtually everything had to be done by word of mouth. There were no Bible commentaries, concordances and encyclopedias readily at hand. So the miraculous gifts of special knowledge, wisdom, speaking in tongues, discernment of inspired utterances, and so forth, were vital for the congregation then. (1 Cor. 12:4-11, 27-31) But, as the apostle Paul wrote, when those things were no longer necessary, they would pass away.

A DIFFERENT SITUATION TODAY

We do not see God performing such miracles by the hands of his Christian servants today, because all necessary things are present and available to the literate population of the world and, to help illiterate ones who will listen, there are mature Christians who have knowledge and wisdom gained by study and experience. It is not necessary for God to perform such miracles at this time to attest to Jesus Christ as his appointed deliverer, or to provide proof that he is backing up his servants. Even if God should continue to give his servants the ability to perform miracles, that would not convince everyone, for not even all the eyewitnesses of Jesus’ miracles were moved to accept his teachings. (John 12:9-11) On the other hand, scoffers are warned by the Bible that there will yet be stupendous acts of God performed in the destruction of the present system of things.—2 Pet. 3:1-10; Rev. chaps. 18, 19.

In conclusion, it may be said that those who deny the existence of miracles either do not believe there is an invisible God and Creator, or they believe that he has not exercised his power in any superhuman way since creation. But their unbelief does not make the Word of God of no effect. (Rom. 3:3, 4) The Biblical account of God’s miracles and the good purpose that they accomplished, always in harmony with the truths and principles found in his Word, give confidence in God. They give strong assurance that God cares for mankind and that he can and will protect those who serve him. The miracles provide typical patterns and the record of them builds faith that God will, in the future, intervene in a miraculous way, healing and blessing faithful humankind.—Rev. 21:4.

MIRIAM

(Mirʹi·am) [perhaps, rebellion].

1. Daughter of Amram and his wife Jochebed, both of the tribe of Levi; sister of Moses and Aaron. (Num. 26:59; 1 Chron. 6:1-3) Though not specifically named in the account, she was undoubtedly the one termed “his sister” who watched to see what would become of the infant Moses as he lay in an ark placed among the reeds of the river Nile. (Ex. 2:3, 4) After Pharaoh’s daughter discovered the babe, “felt compassion” for it and recognized that it was “one of the children of the Hebrews,” Miriam asked if she should summon a Hebrew woman to nurse the child. Being told to do so by Pharaoh’s daughter, “the maiden went and called the child’s mother” (Jochebed), who was thereafter employed to care for Moses until he grew up.—Ex. 2:5-10.

LEADS ISRAEL’S WOMEN IN SONG

Years later, after witnessing Jehovah’s triumph over Pharaoh’s military forces at the Red Sea and upon hearing the song of Moses and the men of Israel, “Miriam the prophetess” led the women of Israel in joyful tambourine playing and dancing. Responding to the song led by Moses, Miriam sang: “Sing to Jehovah, for he has become highly exalted. The horse and its rider he has pitched into the sea.”—Ex. 15:1, 20, 21.

COMPLAINS AGAINST MOSES

While the Israelites were in the wilderness, Miriam and Aaron began to speak against Moses because of his Cushite wife. Moses’ prominence and influence with the people may have created in Miriam and Aaron a jealous desire for more authority, so that they kept saying: “Is it just by Moses alone that Jehovah has spoken? Is it not by us also that he has spoken?” But Jehovah was listening and suddenly instructed Moses, Miriam and Aaron to go to the tent of meeting. There God reminded the murmurers that their brother Moses was His servant, the one with whom God spoke, not indirectly, but “mouth to mouth.” Jehovah next asked Miriam and Aaron: “Why, then, did you not fear to speak against my servant, against Moses?” God’s anger got to be hot against them and, as the cloud over the tent moved away, “Miriam was struck with leprosy as white as snow.” Aaron made a plea for mercy, Moses interceded for her, and Jehovah allowed Miriam to return to the camp after a humiliating seven-day quarantine.—Num. 12:1-15.

The fact that only Miriam was stricken with leprosy may suggest that she was the instigator of wrong conduct on that occasion. Her sin in murmuring against Moses may have been greater than Aaron’s, possibly even being a case of jealousy of a woman against another woman (since they began to speak against Moses on account of his Cushite wife), with Aaron siding in with his sister rather than his sister-in-law. Since Miriam was viewed as a prophetess, she may have enjoyed the standing of first woman in Israel. So Miriam perhaps feared that Moses’ wife would eclipse her as to position. Regardless of such possibilities, however, and while it was grossly improper for both Miriam and Aaron to murmur against Moses, it was especially wrong for Miriam to do so because of woman’s God-assigned place of subjection to the man. (See Genesis 3:16; 1 Corinthians 11:3.) Miriam’s sinful conduct was later used as a warning example, for at the end of the wilderness trek Moses told the people to comply with priestly instructions regarding leprosy and urged them to remember what Jehovah did to Miriam when they were coming out of Egypt.—Deut. 24:8, 9; see AARON.

Miriam died and was buried at Kadesh in the wilderness of Zin, shortly before Aaron’s death. (Num. 20:1, 28) Centuries later, through his prophet Micah, Jehovah called to remembrance the privilege Miriam enjoyed in association with her brothers when Israel came out of Egypt, saying: “For I brought you up out of the land of Egypt, and from the house of slaves I redeemed you; and I proceeded to send before you Moses, Aaron and Miriam.”—Mic. 6:4.

2. A descendant of Judah.—1 Chron. 4:1, 17, 18.

MIRMAH

(Mirʹmah) [deceit].

A paternal head of the tribe of Benjamin and son of Shaharaim by his wife Hodesh.—1 Chron. 8:1, 8-10.

MIRROR

Ancient hand mirrors (Isa. 3:23) were sometimes made of polished stone, though they were generally made of metal, such as bronze or copper, and later of tin, silver and even gold. It was probably not until the first century C.E. that mirrors of glass were introduced. Since the ancient mirrors were generally made of molten metal, they had to be highly polished so as to have good reflecting surfaces. Pounded pumice stone might be used for this purpose, it being applied periodically thereafter with a sponge that usually hung from the mirror itself. Nevertheless, ancient metal mirrors did not have as fine a reflecting surface as do today’s glass mirrors. That is why the apostle Paul could write: “At Present we see in hazy outline by means of a metal mirror.”—1 Cor. 13:12.

Most of the ancient mirrors discovered in Palestine date from after the Babylonian exile and down to Roman times. Often the circular bronze mirrors were equipped with wooden or ivory handles. Some of these handles were engraved with circles or other ornamentation. Ancient Egyptian mirrors were made principally of copper (compare Exodus 38:8) and could be highly polished. Generally, Egyptian mirrors were round and had a wooden, metal or stone handle. Designs on the handles varied and included the figure of a woman, a flower, the head of the goddess Hathor, a bird and even a monster.

FIGURATIVE USE

The Scriptures at times refer to mirrors in a figurative or an illustrative way. At Job 37:18 the skies are figuratively likened to a metal mirror, the burnished face of which gives off a bright reflection. The disciple James used the mirror as figurative of God’s word when urging persons to become, not just hearers of the word, but doers of it. (Jas. 1:22-25) And the apostle Paul showed that Christians “reflect like mirrors the glory of Jehovah” in their ministry.—2 Cor. 3:18; 4:1.

[Picture on page 1167]

Ancient metal mirror

MISCARRIAGE

See ABORTION.

MISHAEL

(Mishʹa·el) [perhaps, who is what God is?].

1. A Kohathite Levite and son of Uzziel. (Ex. 6:18, 22) After Aaron’s sons Nadab and Abihu were executed by Jehovah for offering illegitimate fire, Mishael and his brother Elzaphan carried their bodies outside the camp.—Lev. 10:1-5.

2. The original name of one of Daniel’s three Judean companions who was named “Meshach” by the principal court official of Babylon.—Dan. 1:6, 7; see MESHACH.

3. One of the men who stood at Ezra’s left hand when the copyist read from the book of the Law to the Jews assembled in Jerusalem after the Babylonian exile.—Neh. 8:3, 4.

MISHAL

(Miʹshal).

A border city of Asher given to the Gershonite Levites, apparently also called Mashal. Probably Mishal was situated not far from Mount Carmel. (Josh. 19:24-26; 21:27, 30; 1 Chron. 6:74) However, its exact location is unknown.

MISHAM

(Miʹsham) [perhaps, their cleansing].

Son of the Benjamite Elpaal. Misham and his brothers built Ono and Lod and its dependent towns.—1 Chron. 8:1, 11, 12.

MISHMA

(Mishʹma) [hearing].

1. A son of Ishmael and chieftain of an Arabian clan.—Gen. 25:14, 16; 1 Chron. 1:30, 31.

2. A Simeonite, son of Mibsam and father of Hammuel.—1 Chron. 4:24-26.

MISHMANNAH

(Mish·manʹnah) [fatness].

One of the valiant Gadite army men who joined David’s forces at Ziklag. He is listed fourth among the heads of David’s army.—1 Chron. 12:1, 10, 14.

MISHRAITES

(Mishʹra·ites).

One of the four families of Kiriath-jearim from whom descended the Zorathites and the Eshtaolites.—1 Chron. 2:53.

MISPAR

(Misʹpar) [number].

A leading person among the Jews returning with Zerubbabel from Babylonian exile. (Ezra 2:1, 2) He is called “Misʹpe·reth” at Nehemiah 7:7.

MISPERETH

(Misʹpe·reth) [possibly, enumerating].

One of the prominent leaders among the Jews returning with Zerubbabel from Babylonian exile in 537 B.C.E. (Neh. 7:6, 7) In a parallel account his name is spelled “Mispar.”—Ezra 2:2.

MISREPHOTH-MAIM

(Misʹre·photh-maʹim) [literally, burning of waters].

A point to which the Israelites pursued the armies of northern Canaanite kings allied with Jabin after having defeated them at the waters of Merom. (Josh. 11:1-5, 8) When the Promised Land was divided into inheritance portions, the area extending from Lebanon to Misrephoth-maim remained to be conquered. (Jos. 13:2, 6) Misrephoth-maim is usually associated with the ruins at Khirbet el-Musheirefeh, about twelve miles (19 kilometers) N of Acco (Acre). This location would have provided the citizens of Misrephoth-maim access to the cities in the plain of Acco and also the Huleh Basin. Perhaps Misrephoth-maim (“burning of waters”) got its name from the warm springs situated less than two hundred yards (183 meters) from the site.

MIST

Particles of water floating in the air that resemble very light rain. When warm humid air rises from the earth and cools to what is called the “dew point,” moisture condenses because cool air cannot hold as much water as warm air. If this occurs near the ground, it is called fog; if it takes place higher in the sky, it forms what is called a cloud. (Ps. 135:7; Prov. 25:14; Jer. 10:13; 51:16) Moisture that condenses on cool objects, such as the ground or vegetation (usually at night), is described as dew. (Ex. 16:13, 14; Judg. 6:36-40; see DEW.) Mist, on the other hand, is composed of airborne particles of moisture that are somewhat larger in size than fog particles, but smaller than raindrops.

The Bible’s poetic description of these geophysical processes accords with scientific findings. Elihu tells how Jehovah, the Source of all heat and energy, first causes the moisture to be drawn up from the earth, and then allows it to trickle slowly and drip back in the form of rain and mist (Heb., ʼedh), as if filtered.—Job 36:27, 28.

In the Genesis account of conditions here on the earth at a certain point during the creative “days” is found the only other occurrence of the Hebrew word ʼedh (mist). “Jehovah God had not made it rain upon the earth . . . But a mist would go up from the earth [including the streams, lakes and seas] and it watered the entire surface of the ground.”—Gen. 2:5, 6.

FIGURATIVE USE

In the city of Paphos on the island of Cyprus, Bar-Jesus (Elymas), a sorcerer and false prophet, opposed the apostle Paul as Paul was speaking to the proconsul Sergius Paulus. Paul told him that Jehovah’s hand was upon him and that he would be blind for a period of time. “Instantly a thick mist and darkness fell upon him.” Apparently his sight became misty or foggy, followed quickly by intense darkness.—Acts 13:4-11.

The apostle Peter, in his warning against the false teachers and would-be corrupters who would quietly slip into the Christian congregation, says: “These are fountains without water, and mists driven by a violent storm, and for them the blackness of darkness has been reserved.” Travelers in the Middle