Dict: all - Ma
tcr.html:
MACEDONIA
@ a district of Greece- kjv@Acts:16:9; kjv@Acts:19:21; kjv@Romans:15:26; kjv@2Corinthians:7:5; kjv@2Corinthians:8:1
MACHIR @ son of Manasseh- kjv@Genesis:50:23; kjv@Numbers:26:29; kjv@Numbers:32:39; kjv@Deuteronomy:3:15
MACHPELAH @ a cave near Hebron- kjv@Genesis:23:19; kjv@Genesis:25:9; kjv@Genesis:50:13
MADNESS @ the righteous charged with- kjv@2Kings:9:11; kjv@Jeremiah:29:26; kjv@Hosea:9:7; kjv@Mark:3:21; kjv@John:10:20; kjv@Acts:26:24 False Accusations, SPEECH
MAGIC @ Miscellaneous Topics relating to (A) DIVINATION- kjv@Genesis:44:15; kjv@Numbers:22:7; kjv@Deuteronomy:18:14; kjv@1Samuel:6:2; kjv@Jeremiah:27:9 kjv@Ezekiel:13:23; kjv@Ezekiel:21:21; kjv@Zechariah:10:2; kjv@Acts:16:16 (B) MAGICIANS- kjv@Genesis:41:24; kjv@Exodus:7:11; kjv@Exodus:8:19; kjv@Exodus:9:11; kjv@Daniel:2:2; kjv@Daniel:4:7 Wise Men, WISDOM (C) NECROMANCY- kjv@Deuteronomy:18:11; kjv@1Samuel:28:11; kjv@Isaiah:8:19 (D) SOOTHSAYERS- kjv@Isaiah:2:6; kjv@Daniel:2:27; kjv@Daniel:5:7; kjv@Micah:5:12; kjv@Acts:16:16 (E) SORCERY- kjv@Deuteronomy:18:10; kjv@2Kings:17:17; kjv@2Kings:21:6; kjv@Isaiah:47:9; kjv@Malachi:3:5 kjv@Acts:8:11; kjv@Acts:13:6; kjv@Revelation:18:23; kjv@Revelation:21:8 (F) WITCHCRAFT- kjv@Exodus:22:18; kjv@Leviticus:19:31; kjv@Leviticus:20:6; kjv@1Samuel:15:23; kjv@1Samuel:28:7; kjv@2Kings:9:22 kjv@2Kings:23:24; kjv@1Chronicles:10:13; kjv@Isaiah:8:19; kjv@Isaiah:19:3; kjv@Isaiah:29:4; kjv@Micah:5:12; kjv@Galatians:5:20 (G) LYING WONDERS, spurious Miracles- kjv@Exodus:7:11,22; kjv@Exodus:8:7; kjv@Matthew:7:22; kjv@Matthew:24:24; kjv@2Thessalonians:2:9; kjv@Revelation:13:13; kjv@Revelation:16:14; kjv@Revelation:19:20
MAHANAIM @ a place east of the Jordan, where Jacob met the angels- kjv@Genesis:32:2
MAJESTY, GOD'S @ kjv@1Chronicles:29:11; kjv@Job:37:22; kjv@Psalms:29:4; kjv@Psalms:45:3; kjv@Psalms:93:1; kjv@Psalms:96:6; kjv@Isaiah:2:10; kjv@Isaiah:57:15; kjv@Micah:5:4 Glory of God, GLORY OF GOD
MAKKEDAH @ a city of the Canaanites- kjv@Joshua:10:10,28; kjv@Joshua:12:16; kjv@Joshua:15:41
MALACHI @ Book of Malachi
MAMRE @ plains of- kjv@Genesis:13:18; kjv@Genesis:14:13; kjv@Genesis:18:1
MANASSEH @ (a) Son of Joseph- kjv@Genesis:41:51; kjv@Genesis:48:5,14; kjv@Joshua:16:4; kjv@Joshua:17:5; kjv@1Chronicles:9:3; kjv@1Chronicles:12:19 (b) King of Judah, son of Hezekiah- kjv@2Kings:21:1,9,16; kjv@2Kings:24:3; kjv@2Chronicles:33:11,20
MAN @ (A) APPARENT INSIGNIFICANCE OF A tenant in a house of clay- kjv@Job:4:19; kjv@Job:7:17 A worm- kjv@Job:25:6 An atom in the natural universe- kjv@Psalms:8:4 A grasshopper when compared to God- kjv@Isaiah:40:22 Yet under the watchful care of the Almighty- kjv@Isaiah:41:14 Frailty, TRANSIENT Man as Grass, MORTALITY (B) EQUALITY OF- kjv@Proverbs:22:2; kjv@Matthew:23:8; kjv@Acts:10:28; kjv@Romans:10:12; kjv@Galatians:3:28; kjv@James:2:5 Partiality Forbidden, INJUSTICE Impartiality, JUSTICE & JUSTICE (C) MADE IN THE DIVINE IMAGE- kjv@Genesis:1:26,27; kjv@Genesis:5:1; kjv@Genesis:9:6; kjv@1Corinthians:11:7; kjv@James:3:9 (D) PRE
- EMINENCE OF, over other creatures- kjv@Genesis:1:28; kjv@Psalms:8:6; kjv@Psalms:82:6; kjv@Matthew:6:26; kjv@Matthew:12:12 (E) DOMINION OF, over the natural world- kjv@Genesis:1:26; kjv@Genesis:9:2; kjv@Psalms:8:6; kjv@Hebrews:2:8; kjv@James:3:7 (F) A SPIRITUAL BEING- kjv@Job:32:8; kjv@Proverbs:20:27; kjv@Ecclesiastes:3:21; kjv@Ecclesiastes:12:7; kjv@Acts:7:59; kjv@1Corinthians:2:11; kjv@1Corinthians:6:20 kjv@2Corinthians:4:16; kjv@1Thessalonians:5:23; kjv@James:2:26 Souls, IMMORTALITY (G) INFINITE VALUE OF, seen in the price paid for his redemption- kjv@John:3:16; kjv@1Corinthians:6:20; 1Peter:1:18-19; kjv@Revelation:1:5 Soul, LIFE
MANEH @ kjv@Ezekiel:45:12 Tables, 3531
MANGER @ kjv@Luke:2:7
MANNA @ the food of the Israelites in the wilderness- kjv@Exodus:16:4,15,33; kjv@Numbers:11:6; kjv@Joshua:5:12; kjv@Nehemiah:9:20; kjv@John:6:31; kjv@1Corinthians:10:3; kjv@Revelation:2:17 Food
(1), FOOD, PHYSICAL Spiritual Food, FOOD
MARAH @ (bitter)- kjv@Exodus:15:23
MARBLE @ kjv@1Chronicles:29:2; kjv@Esther:1:6; kjv@Revelation:18:12
MARESHAH @ a city of Judah- kjv@Joshua:15:44; kjv@2Chronicles:11:8; kjv@2Chronicles:14:9; kjv@2Chronicles:20:37
MARINERS @ kjv@1Kings:9:27; kjv@1Kings:22:49; kjv@Psalms:107:23; kjv@Isaiah:42:10; kjv@Ezekiel:27:29; kjv@Jonah:1:5
MARKETPLACES @ kjv@Matthew:20:3; kjv@Matthew:23:7; kjv@Mark:7:4; kjv@Luke:7:32; kjv@Acts:16:19; kjv@Acts:17:17
MARK, JOHN @ (Marcus) son of Mary, "The Young Man who Recovered himself"- kjv@Acts:12:12,25; kjv@Acts:13:5,13; kjv@Acts:15:37; kjv@Colossians:4:10; kjv@2Timothy:4:11; kjv@Philemon:1:24; kjv@1Peter:5:13
- Facts Concerning Had Godly Mother- kjv@Acts:12:12 Related to Barnabas- kjv@Colossians:4:10 Helper of Paul and Barnabas- kjv@Acts:12:25 Early years apparently vacillating- kjv@Acts:13:13; kjv@Acts:15:38 Later years became a faithful co-worker with Paul- kjv@Colossians:4:10; kjv@2Timothy:4:11 Companion of Peter- kjv@1Peter:5:13
MARRIAGE @
(1) Commended. SEE Home, HOME
(2) Obligations of. SEE Home, HOME
(3) Of the Israelites with the Heathen Forbidden- kjv@Genesis:24:3; kjv@Genesis:28:1; kjv@Deuteronomy:7:3; kjv@Joshua:23:12; kjv@Ezra:9:12; kjv@Nehemiah:13:25 Separation
(2), SEPARATION
(4) Figurative of God's Union with the Church- kjv@Isaiah:54:5; kjv@Isaiah:62:5; kjv@Jeremiah:3:14; kjv@Hosea:2:19; kjv@Matthew:22:2; kjv@Matthew:25:10; kjv@Revelation:19:7 Bride, CHURCH, THE Christ, Bridegroom, CHURCH, THE
(5) Of the Kinsman's Widow- kjv@Deuteronomy:25:5; kjv@Ruth:3:9; kjv@Ruth:4:10; kjv@Matthew:22:24
MARTHA OF BETHANY @ sister of Lazarus and Mary- kjv@Luke:10:40; kjv@John:11:1,20,39; kjv@John:12:2 - "The Worried Housekeeper" Characteristics of - Hospitality- kjv@Luke:10:38 - Energy- kjv@Luke:10:40; kjv@John:11:20 - Anxious care- kjv@Luke:10:40 - Spiritual Knowledge- kjv@John:11:24 - Faith- kjv@John:11:27 Notable Women, WOMEN
MARY @ (a) Mother of Jesus, General References to- kjv@Matthew:1:16; kjv@Luke:1:27,38,46,56; kjv@Luke:2:5,16,19,34; kjv@Matthew:2:11 kjv@Luke:2:43,48; kjv@Matthew:12:46; kjv@Matthew:13:55; kjv@John:2:1,5,12; kjv@John:19:25 - Characteristics of - Submission- kjv@Luke:1:38 - Faith and piety- Luke:1:46-55 - Spiritual mindedness- kjv@Luke:2:51 - Maternal confidence- John:2:3-5 - Maternal love- kjv@John:19:25 Notable Women, WOMEN (b) Magdalene- kjv@Matthew:27:56; kjv@Matthew:28:1; kjv@Mark:15:47; kjv@Mark:16:9; kjv@Luke:8:2; kjv@John:20:18 - Life Summarized Recipient of a great salvation- kjv@Luke:8:2 Showed her gratitude By ministering to Christ- Mark:15:40-41 By her presence at the cross- kjv@John:19:25 By her presence at the sepulchre- kjv@Matthew:27:61; kjv@Matthew:28:1 Was the first person to whom Christ appeared after his resurrection- kjv@Mark:16:9 Given a wonderful revelation- John:20:11-18 (c) Of Bethany- kjv@Luke:10:39; kjv@John:11:1,20,32; kjv@John:12:3 "The Women Immortalized by Christ" Characteristics of - Spiritual Receptivity- kjv@Luke:10:39 - Spiritual Insight- kjv@Luke:10:42 - Quiet Resignation- kjv@John:11:20 - Three times at Christ's feet for Instruction- kjv@Luke:10:39 for Comfort- kjv@John:11:32 for Service- kjv@John:12:3 (d) Mother of James- kjv@Mark:15:40,47; kjv@Mark:16:1; kjv@Luke:24:10 (e) Mother of Mark- kjv@Acts:12:12; kjv@Colossians:4:10 (f) A Roman disciple- kjv@Romans:16:6
MATTANIAH @ king of Judah
- SEE Zedekiah, ZEDEKIAH
MATTHEW OR LEVI @ a publican who became an apostle of Christ- kjv@Matthew:9:9; kjv@Matthew:10:3; kjv@Luke:5:29; kjv@Acts:1:13
MATTHIAS @ the apostle chosen in place of Judas Iscariot- kjv@Acts:1:26
smith:
MAACAH
- M>@ - (oppression). The mother of Absalom; also called MAACHAH. (2 Samuel kjv@3:3) Maacah, or (in ( kjv@1Chronicles:19:6-7)) Maachah, a small kingdom in close proximity to Palestine which appears to have lain outside Argob, (3:14) and Bashun. kjv@Joshua:12:5) The Ammonite war was the only occasion on which the Maacathites came into contact with Israel when their king assisted the Ammonites against Joab with a force which he led himself. (2 Samuel 10:6-8; kjv@1Chronicles:19:7)
MAACHAH
- M>@ - (oppression). The daughter of Nahor by his concubine Beumah. kjv@Genesis:22:24) The father of Achish who was king of Gath at the beginning of Solomon’s reign. (Kings:2:39) The daughter, or more probably granddaughter, of Absalom named after his mother; the third and favorite wife of Rehoboam, and mother of Abijah. (Kings:15:22; kjv@2Chronicles:11:20-22) The mother of Abijah is elsewhere called "Michaiah the daughter of Uriel of Gibeah." ( kjv@2Chronicles:13:2) During the reign of her grandson Asa she occupied at the court of Judah the high position of "king’s mother," comp. (Kings:15:13) but when he came of age she was removed because of her idolatrous habits. ( kjv@2Chronicles:15:16) The concubine of Caleb the son of Hezron. ( kjv@1Chronicles:2:48) The daughter of Talmai king of Geshur, and mother of Absalom ( kjv@1Chronicles:3:2) also called Maacah in Authorized Version of (2 Samuel kjv@3:3) The wife of Machir the Manassite. ( kjv@1Chronicles:7:15-16) The wife of Jehiel, father or founder of Gibeon. ( kjv@1Chronicles:8:20 kjv@1Chronicles:9:35) The father of Hanan, one of the heroes of David body-guard. ( kjv@2Chronicles:11:43) A Simeonite, father of Sephatiah, prince of his tribe in the reign of David. ( kjv@1Chronicles:27:16)
MAACHATHI
- M>@ - (oppression) and Maach’athites, The, two words which denote the inhabitants of the small kingdom of Maachah. (3:14; kjv@Joshua:12:5 kjv@Joshua:13:11-13); (2 Samuel 23:34; kjv@2Kings:25:23; kjv@Jeremiah:40:8)
MAADAI, OR MAADAI
- M>@ - (ornament of Jehovah), one of the sons of Kani, who had married a foreign wife. kjv@Ezra:10:34)
MAADIAH
- M>@ - one of the priests who returned with Zerubbabel, kjv@Nehemiah:12:5) elsewhere (ver. kjv@Nehemiah:12:17)) called MOADIAH.
MAAI
- M>@ - (compassionate), one of the Bene
- Asaph who took part in the solemn musical service by which the wall of Jerusalem was dedicated. kjv@Nehemiah:12:36)
MAALEHACRABBIM
- M>@ - (ascent of scorpions), the full form of the name given as AKRABBIM in kjv@Joshua:15:3) AKRABBIM
MAASEIAH
- M>@ - (work of the Lord), the name of four persons who had married foreign wives. In the time of Ezra, A descendant of Jeshua the priest. kjv@Ezra:10:18) A priest, of the sons of Harim. kjv@Ezra:10:21) A priest, of the sons of Pashur. kjv@Ezra:10:22) One of the laymen, a descendant of Pahath-moab. kjv@Ezra:10:30) The father of Azariah. kjv@Nehemiah:3:23) One of those who stood on the right hand of Ezra when he read the law to the people. kjv@Nehemiah:8:4) A Levite who assisted on the same occasion. kjv@Nehemiah:8:7) One of the heads of the people whose descendants signed the covenant with Nehemiah. kjv@Nehemiah:10:25) Son of Baruch the descendant of Pharez the son of Judah, kjv@Nehemiah:11:5) A Benjamite, ancestor of Sallu. kjv@Nehemiah:11:7) Two priests of this name are mentioned, kjv@Nehemiah:12:41-42) as taking part in the musical service which accompanied the dedication of the wall of Jerusalem under Ezra. One of them is probably the same as No. 6. Father of Zephaniah, who was a priest in the reign of Zedekiah. kjv@Jeremiah:21:1 kjv@Jeremiah:29:25 kjv@Jeremiah:37:3 ) Father of Zedekiah the false prophet. kjv@Jeremiah:29:21) One of the Levites of the second rank, appointed by David to sound "with psaltries on Alamoth." ( kjv@1Chronicles:15:18-20) The son of Adaiah, and one of the captains of hundreds in the reign of Joash king of Judah. ( kjv@2Chronicles:23:1) An officer of high rank in the reign of Uzziah. ( kjv@2Chronicles:26:11) He was probably a Levite, comp: ( kjv@1Chronicles:23:4) and engaged in a semi-military capacity. The "king’s son," killed by Zichri the Ephraimitish hero in the invasion of Judah by Pekah king of Israel, during the reign of Ahaz. ( kjv@2Chronicles:28:7) The governor of Jerusalem in the reign of Josiah. ( kjv@2Chronicles:34:8) The son of Shallum, a Levite of high rank in the reign of Jehoiakim. kjv@Jeremiah:35:4) comp, 1Chr 9:19 A priest; ancestor of Baruch and Seraiah, the sons of Neriah. kjv@Jeremiah:32:12 kjv@Jeremiah:51:59)
MAASIAI
- M>@ - (work of the Lord), a priest who after the return from Babylon dwelt in Jerusalem. ( kjv@1Chronicles:9:12)
MAATH
- M>@ - (small), son of Mattathias in the genealogy of Jesus Christ. kjv@Luke:3:26)
MAAZIAH
- M>@ - (consolation of Jehovah). One of the priests who signed the covenant with Nehemiah. kjv@Nehemiah:10:8) A priest in the reign of David, head of the twenty-fourth course. ( kjv@1Chronicles:24:18)
MACCABEES
- M>@ - (a hammer), The. This title, which was originally the surname of Judas, one of the sons of Mattathias, was afterward extended to the heroic family of which he was one of the noblest representatives. Asmonaeans or Hasmonaeans is the Proper name of the family, which is derived from Cashmon, great grandfather of Mattathias. The Maccabees were a family of Jews who resisted the authority of Antiochus Epiphanes king of Syria and his successors who had usurped authority over the Jews, conquered Jerusalem, and strove to introduce idolatrous worship. The standard of independence was first raised by Mattathias, a priest of the course of Joiarih. He seems, however, to have been already advanced in years when the rising was made, and he did not long survive the fatigues of active service. He died B.C. 166, having named Judas
apparently his third son
as his successor in directing the war of independence. After gaining several victories over the other generals of Antiochus, Judas was able to occupy Jerusalem except the "tower," and purified the temple exactly three years after its profanation. Nicanor was defeated, first at Capharsalama, and again in a decisive battle at Adasa B.C. 161, where he was slain. This victory was the greatest of Judas’ successes, and practically decided the question of Jewish independence; but shortly after Judas fell at Eleasa, fighting at desperate odds against the invaders. After the death of Judas, Jonathan his brother succeeded to the command, and later assumed the high-priestly office. He died B.C. 144, and was succeeded by Simon the last remaining brother of the Maccabaean family, who died B.C. 135. The efforts of both brothers were crowned with success. On the death of Simon, Johannes Hyrcanus, one of his sons, at once assumed the government, B.C. 135, and met with a peaceful death B.C. 105. His eldest son, Aristobulus I., who succeeded him B.C. 105-101, was the first who assumed the kingly title, though Simon had enjoyed the fullness of the kingly power. Alexander Jannaeus was the next successor B.C. 104-78. Aristobulus II. and Hyrcanus III. engaged in a civil war On the death of their mother, Alexandra, B.C. 78-69, resulting in the dethronement of Aristobulus II., B.C. 69-69, and the succession of Hyrcanus under Roman rule but without his kingly title, B.C. 63-40. From B.C. 40 to B.C. 37 Antigonus, a son of Aristobulus II., ruled, and with his two grandchildren, Aristobulus and Mariurnne, the Asmonaean dynasty ended.
MACCABEES, BOOKS OF
- M>@ - Four books which bear the common title of "Maccabees" are found in some MSS. of the LXX. Two of these were included in the early current Latin versions of the Bible, and thence passed into the Vulgate. As forming part of the Vulgate they were received as canonical by the Council of Trent, and retained among the Apocrypha by the reformed churches. The two other books obtained no such wide circulation and have only a secondary connection with the Maccabaean history. THE FIRST BOOK OF MACCABEES contains a history of the patriotic struggle of the Jews in resisting the oppressions of the Syrian kings, from the first resistance of Mattathias to the settled sovereignty and death of Simon, a period of thirty-three years
B.C. 168-135. The great subject of the book begins with the enumeration of the Maccabaean family, ch, kjv@2:1-5, which is followed by an account of the part which the aged Mattathias took in rousing and guiding the spirit of his countrymen. ch. kjv@2:6-70. The remainder of the narrative is occupied with the exploits of Mattathias’ five sons. The great marks of trustworthiness are everywhere conspicuous. Victory and failure end despondency are, on the whole, chronicled with the same candor. There is no attempt to bring into open display the working of Providence. The testimony of antiquity leaves no doubt that the book was first written in Hebrew. Its whole structure points to Palestine as the place of its composition. There is, however, considerable doubt as to its date. Perhaps we may place it between B.C. 120-100. The date and person of the Greek translator are wholly undetermined. THE SECOND BOOK OF MACCABEES.
The history of the second book of Maccabees begins some years earlier than that of the first book. and closes with the victory of Judas Maccabaeus over Nicanor. It thus embraces a period of twenty years, from B.C. 180 to B.C. 161. The writer himself distinctly indicates the source of his narrative
the five books of Jason of Cyrene, ch. kjv@2:23, of which he designed to furnish a short and agreeable epitome for the benefit of those who would be deterred from studying the larger work. Of Jason himself nothing more is known than may be gleaned from this mention of him. The second book of Maccabcees is not nearly so trustworthy as the first. In the second book the groundwork of facts is true, but the dress in which the facts are presented is due in part at least to the narrator. The latter half of the book, chs. 8-15, is to be regarded as a series of special incidents from the life of Judas, illustrating the providential interference of God in behalf of his people, true in substance, but embellished in form. THE THIRD BOOK OF MACCABEES contains the history of events which preceded the great Maccabaean struggle beginning with B.C. 217. THE FOURTH BOOK OF MACCABEES contains a rhetorical narrative of the martyrdom of Eleazar and of the "Maccabaean family," following in the main the same outline as 2 Macc.
MACEDONIA
- M>@ - (extended land), a large and celebrated country lying north of Greece, the first part of Europe which received the gospel directly from St. Paul, and an important scene of his subsequent missionary labors and those of his companions. It was bounded by the range of Haemus or the Balkan northward, by the chain of Pindus westward, by the Cambunian hills southward, by which it is separated from Thessaly, an is divided on the east from Thrace by a less definite mountain boundary running southward from Haemus. Of the space thus enclosed, two of the most remarkable physical features are two great plains, one watered by the Axius, which comes to the sea, at the Thermaic Gulf, not far from Thessalonica; the other by the Strymon, which after passing near Philippi, flows out below Amphipolis. Between the mouths of these two rivers a remarkable peninsula projects, dividing itself into three points, on the farthest of which Mount Athos rises nearly into the region of perpetual snow. Across the neck of this peninsula St. Paul travelled more than once with his companions. This general sketch sufficiently describes the Macedonia which was ruled over by Philip and Alexander and which the Romans conquered from Perseas. At first the conquered country was divided by Aemilius Paulus into four districts, but afterward was made one province and centralized under the jurisdiction of a proconsul, who resided at Thessalonica. The character of the Christians of Macedonia is set before us in Scripture in a very favorable light. The candor of the Bereans is highly commented, kjv@Acts:17:11) the Thessalonians were evidently objects of St. Paul’s peculiar affection, ( kjv@1Thessalonians:2:8 kjv@1Thessalonians:2:17-20 kjv@1Thessalonians:3:10) and the Philippians, besides their general freedom from blame, are noted as remarkable for their liberality and self-denial. kjv@Philemon:4:10; 14-19) see kjv@2Corinthians:9:2 kjv@2Corinthians:11:9
MACAERUS
- M>@ - a castle of the Herods on the southern border of their Perean dominions, nine miles east of the northern end of the Dead Sea. Here John the Baptist was imprisoned, and here was held the feast where Herodias, at whose request John was beheaded, danced before the king.
MACHBANAI
- M>@ - (bond of the Lord), one of the lion-faced warriors of Gad, who joined the fortunes of David when living in retreat at Ziklag. ( kjv@1Chronicles:12:13)
MACHBENAH
- M>@ - (bond). Sheva, the father of Machbena, is named in the genealogical list of Judah as the offspring of Manchah, the concubine of Caleb ben
- Hezron. ( kjv@1Chronicles:2:49)
MACHI
- M>@ - (decrease), the father of Geuel the Gadite, who went with Caleb and Joshua to spy out the land of Canaan. kjv@Numbers:13:15)
MACHIR
- M>@ - (sold). The eldest son, kjv@Joshua:17:1) of the patriarch Manasseh by an Aramite or Syrian concubine. ( kjv@1Chronicles:7:14) At the time of the conquest the family of Machir had become very powerful, and a large part of the country on the east of Jordan was subdued by them. kjv@Numbers:32:39 kjv@Numbers:3:15) The son of Ammiel, a powerful sheikh of one of the transjordanic tribes, who rendered essential service to the cause of Saul and of David successively. (2 Samuel kjv@9:4-5; 17:27-29)
MACHIRITES, THE
- M>@ - the descendants of Machir the father of Gilead. kjv@Numbers:26:29)
MACHNADEBAI
- M>@ - (what is like the liberal?), one of the sons of Bani who put away his foreign wife at Ezra’s command. kjv@Ezra:10:40)
MACHPELAH
- M>@ - (double , or a portion). HEBRON
MADAI
- M>@ - (middle land), kjv@Genesis:10:2) is usually called the third son of Japhet, and the progenitor of the Medes; but probably all that is intended is that the Medes, as well as the Gomerites, Greeks, Tabareni, Moschi, etc., descended from Japhet.
MADIAN
- M>@ - kjv@Acts:7:29) MIDIAN
MADMANNAH
- M>@ - (dunghill), one of the towns in the south district of Judah. kjv@Joshua:15:31) In the time of Eusebius and Jerome it was called Menois, and was not far from Gaza. The first stage southward from Gaza is now el
- Minyay , which is perhaps the modern representative of Menois, and therefore of Madmannah.
MADMEN
- M>@ - (dunghill), a place in Moab, threatened with destruction in the pronunciations of Jeremiah. kjv@Jeremiah:48:2)
MADMENAH
- M>@ - (dunghill), one of the, Benjamite villages north of Jerusalem the inhabitants of which were frightened away by the approach of Sennacherib along the northern road. kjv@Isaiah:10:31)
MADNESS
- M>@ - In Scripture "madness" is recognized as a derangement proceeding either from weakness and misdirection of intellect or from ungovernable violence of passion. In one passage alone, kjv@John:10:20) is madness expressly connected with demoniacal possession by the Jews in their cavil against our Lord; in none is it referred to any physical causes.
MADON
- M>@ - (strife) one of the principal cities of Canaan before the conquest, probably in the north. Its king joined Jabin and his confederates in their attempt against Joshua at the waters of Xierom, and like the rest was killed. kjv@Joshua:11:1 kjv@Joshua:12:19)
MAGADAN
- M>@ - (a tower). (The name given in the Revised Version of kjv@Matthew:15:39) for Magdala. It is probably another name for the same place, or it was a village so near it that the shore where Christ landed may have belonged to either village.
ED.)
MAGBISH
- M>@ - (congregating), a proper name in kjv@Ezra:2:30) but whether of a man or of a place is doubtful; probably the latter, as all the names from kjv@Ezra:2:20) to 34, except Elam and Harim, are names of places.
MAGDALA
- M>@ - (a tower). The chief MSS. and versions exhibit the name as MAGADAN, as in the Revised Version. Into the limits of Magadan Christ came by boat, over the Lake of Gennesareth after his miracle of feeding the four thousand on the Mountain of the eastern side, kjv@Matthew:15:39) and from thence he returned in the same boat to the opposite shore. In the parallel narrative of St. Mark, ch. kjv@Mark:8:10) we find the "parts of Dalmanutha," on the western edge of the Lake of Gennesareth. The Magdala, which conferred her name on "Mary the Magdalene one of the numerous migdols, i.e. towers, which stood in Palestine, was probably the place of that name which is mentioned in the Jerusalem Talmud as near Tiberias, and this again is as probably the modern el
- Mejdel , a miserable little Muslim village, of twenty huts on the water’s edge at the southeast corner of the plain of Gennesareth. It is now the only inhabited place on this plain.
MAGDIEL
- M>@ - (prince of God), one of the "dukes" of Edom, descended from Esau. kjv@Genesis:36:43; kjv@1Chronicles:1:54)
MAGI
- M>@ - (Authorized Version wise men). In the Hebrew text of the Old Testament the word occurs but twice, and then only incidentally. kjv@Jeremiah:29:3 kjv@Jeremiah:29:13) "Originally they were a class of priests among the Persians and Medes who formed the king’s privy council, and cultivated as trology, medicine and occult natural science. They are frequently referred to by ancient authors. Afterward the term was applied to all eastern philosophers."
Schaff’s Popular Commentary. They appear in Herodotus’ history of Astyages as interpreters of dreams, kjv@1:120; but as they appear in Jeremiah among the retinue of the Chaldean king, we must suppose Nebuchadnezzar’s conquests led him to gather round him the wise men and religious teachers of the nations which he subdued, and that thus the sacred tribe of the Medes rose under his rule to favor and power. The Magi took their places among "the astrologers and star gazers and monthly prognosticators." It is with such men that, we have to think of Daniel and his fellow exiles as associated. The office which Daniel accepted kjv@Daniel:5:11) was probably rab-mag
chief of the Magi. The word presented itself to the Greeks as connected with a foreign system of divination and it soon became a byword for the worst form of imposture. This is the predominant meaning of the word as it appears in the New Testament. kjv@Acts:8:9 kjv@Acts:13:8) In one memorable instance, however, the word retains its better meaning. In the Gospel of St. Matthew, ch. kjv@Matthew:2:1-12) the Magi appear as "wise men"
properly Magians
who were guided by a star from "the east" to Jerusalem, where they suddenly appeared in the days of Herod the Great, inquiring for the new-born king of the Jews, whom they had come to worship. As to the country from which they came, opinions vary greatly; but their following the guidance of a star seems to point to the banks of the Tigris and Euphrates, where astronomy was Cultivated by the Chaldeans.
See STAR OF THE WISE MEN OF THE EAST (Why should the new star lead these wise men to look for a king of the Jews?
(1) These wise men from Persia were the most like the Jews, in religion, of all nations in the world. They believed in one God, they had no idols, they worshipped light as the best symbol of God.
(2) The general expectation of such a king. "The Magi," says) Ellicott, "express the feeling which the Roman historians Tacitus and Suetonius tell us sixty or seventy years later had been for a long time very widely diffused. Everywhere throughout the East men were looking for the advent of a great king who was to rise from among the Jews. It had fermented in the minds of men, heathen as well as Jews, and would have led them to welcome Jesus as the Christ had he come in accordance with their expectation." Virgil, who lived a little before this, owns that a child from heaven was looked for, who should restore the golden age and take away sin.
(3) This expectation arose largely from the dispersion of the Jews among all nations, carrying with them the hope and the promise of a divine Redeemer. Isai 9, 11; Dani 7
(4) Daniel himself was a prince and chief among this very class of wise men. His prophecies: were made known to them; and the calculations by which he pointed to the very time when Christ should be born became, through the book of Daniel, a part of their ancient literature.
ED.) According to a late tradition, the Magi are represented as three kings, named Gaspar, Melchior and Belthazar, who take their place among the objects of Christian reverence, and are honored as the patron saints of travellers.
MAGIC, MAGICIANS
- M>@ - Magic is "the science or practice of evoking spirits, or educing the occult powers of nature to produce effects apparently supernatural." It formed an essential element in many ancient religions, especially among the Persians, Chaldeans and Egyptians. The Hebrews had no magic of their own. It was so strictly forbidden by the law that it could never afterward have had any: recognized existence, save in times of general heresy or apostasy and the same was doubtless the case in the patriarchal ages. The magical practices which obtained among the Hebrews were therefore borrowed from the nations around. From the first entrance into the land of promise until the destruction of Jerusalem we have constant glimpses of magic practiced in secret, or resorted to not alone by the common but also as the great. It is a distinctive characteristic of the Bible that from first to last it warrants no such trust or dread. Laban attached great value to, and was in the habit of consulting, images. kjv@Genesis:31:30-32) During the plagues in Egypt the magicians appear. kjv@Exodus:7:11 kjv@Exodus:8:18-19) Balaam also practiced magic. kjv@Numbers:22:7) Saul consulted the witch of Endor. An examination of the various notices of magic in the Bible gives this general result: They do not, act far as can be understood, once state positively that any but illusive results were produced by magical rites. (Even the magicians of Egypt could imitate the plagues sent through Moses only so long as they had previous notice and time to prepare. The time Moses sent the plague unannounced the magicians failed; they "did so with their enchantments," but in vain. So in the case of the witch of Endor. Samuel appearance was apparently unexpected by her; he did not come through the enchantments.
Ed.) The Scriptures therefore afford no evidence that man can gain supernatural powers to use at his will. This consequence goes some way toward showing that we may conclude that there is no such thing se real magic; for although it is dangerous to reason on negative evidence, yet in a case of this kind it is especially strong. DIVINATION
MAGOG
- M>@ - (region of Gog). In kjv@Genesis:10:2) Magog appears as the second son of Japheth; in kjv@Ezekiel:38:2 kjv@Ezekiel:39:1 kjv@Ezekiel:39:6) it appears as a country or people of which Gog was the prince. The notices of Magog would lead us to fix a northern locality: it is expressly stated by Ezekiel that "he was to come up from the sides of the north," kjv@Ezekiel:39:2) from a country adjacent to that of Togarmah or Armenia, ch. 58:6 and not far from "the isles" or maritime regions of Europe. ch. kjv@Ezekiel:39:6) The people of Magog further appear as having a force of cavalry, kjv@Ezekiel:38:16) and as armed with the bow. ch. kjv@Ezekiel:39:3) From the above data, may conclude that Magog represents the important race of the Scythians.
MAGORMISSABIB
- M>@ - (terror on every side), the name giver. by Jeremiah to Pashur the priest when he smote him and put him in the stocks for prophesying against the idolatry of Jerusalem. kjv@Jeremiah:20:3)
MAGPIASH
- M>@ - (moth-killer) one of the heads of the people who signed the covenant with Nehemiah. kjv@Nehemiah:10:20) The same as MAGBISH in kjv@Ezra:2:30)
MAHALAH
- M>@ - (disease), one of the three children of Hammoleketh the sister of Gilead. ( kjv@1Chronicles:7:18)
MAHALALEEL
- M>@ - (praise of God). The fourth in descent from Adam, according to the Sethite genealogy, and son of Cainan. kjv@Genesis:6:12-13-15-17; kjv@1Chronicles:1:2; kjv@Luke:3:37) Revised Version. A descendant of Perez or Pharez the son of Judah. kjv@Nehemiah:11:4)
MAHALATH
- M>@ - (stringed instrument), the daughter of Ishmael, and one of the wives of Esau. kjv@Genesis:28:9)
MAHALATH
- M>@ - (stringed instrument) one of the eighteen wives of King Rehoboam, apparently his first. ( kjv@2Chronicles:11:18) only. She was her husband’s cousin, being the daughter of King David’s son Jerimoth.
MAHALATH
- M>@ - the title of p, 53, and Mahalath-leannoth, the title of kjv@Psalms:88. The meaning of these words is uncertain. The conjecture is that mahalath is a guitar, and that leannoth has reference to the character of the psalm, and might be rendered "to humble or afflict," in which sense the root occurs in ver. 7.
MAHALI
- M>@ - (sick), Mah’li, the son of Merari. kjv@Exodus:6:19)
MAHANAIM
- M>@ - a town on the east of the Jordan. The name signifies two hosts or two camps,and was given to it by Jacob, because he there met "the angels of God." kjv@Genesis:32:1-2) We next meet with it in the records of the conquest. kjv@Joshua:13:26 kjv@Joshua:13:30) It was within the territory of Gad, kjv@Joshua:21:38-39) and therefore on the south side of the torrent Jabbok. The town with its "suburbs" was allotted to the service of the Merarite Levites. kjv@Joshua:21:39; kjv@1Chronicles:6:80) Mahanaim had become in the time of the monarchy a place of mark. (2 Samuel 2:8,12) David took refuge there when driven out of the western part of his kingdom by Absalom. (2 Samuel 17:24; kjv@Kings:2:8) Mahanaim was the seat of one of Solomon’s commissariat officers. (Kings:4:14) and it is alluded to in the song which bears his name. ch. (Solomon kjv@6:13) There is a place called Mahneh among the villages of the part of Jordan, through its exact position is not certain.
MAHANEHDAN
- M>@ - (camp of Dan), spoken of as "behind Kirjath-jearim," kjv@Judges:18:12) and as between Zorah and Eshtaol." ch. kjv@Judges:13:25)
MAHARAI
- M>@ - (impetuous), (2 Samuel 23:28; kjv@1Chronicles:11:30 kjv@1Chronicles:27:13) an inhabitant of Netophah in the tribe of Judah, and one of David’s captains.
MAHATH
- M>@ - (grabbing). A Zohathite of the house of Korah. ( kjv@1Chronicles:6:35) Also a Kohathite, in the reign of Hezekiah. ( kjv@2Chronicles:29:12 kjv@2Chronicles:31:13)
MAHAVITE, THE
- M>@ - the designation of Eliel, one of the warriors of King David’s guard, whose name is preserved in the catalogue of ( kjv@1Chronicles:11:46) only.
MAHAZIOTH
- M>@ - (visions). One of the fourteen sons of Heman the Kohathite. ( kjv@1Chronicles:25:4 kjv@1Chronicles:25:30)
MAHERSHALALHASHBAZ
- M>@ - (i.e. hasten-booty speedspoil), whose name was given by divine direction to indicate that Damascus and Samaria were soon to be plundered by the king of Assyria. kjv@Jeremiah:8:14)
MAHLAH
- M>@ - (disease), the eldest of the five daughters of Zelophehad the grandson of Manasseh. kjv@Numbers:27:1-11)
MAHLI
- M>@ - (sick). Son of Merari, the son of Levi and ancestor of the family of the Mahlites. kjv@Numbers:3:20; kjv@1Chronicles:6:19 kjv@1Chronicles:6:29 kjv@1Chronicles:24:26) Bon of Mushi and grandson of Merari. ( kjv@1Chronicles:6:47 kjv@1Chronicles:23:23 kjv@1Chronicles:24:30 )
MAHLON
- M>@ - (sick) the first husband of Ruth; son of Eiimelech and Naomi. kjv@Ruth:1:2 kjv@Ruth:1:5 kjv@Ruth:4:9-10) comp. kjv@1Samuel:17:12
MAHOL
- M>@ - (dancing), the father of the four men most famous for wisdom next to Solomon himself. (Kings:4:31; kjv@1Chronicles:2:6)
MAKAZ
- M>@ - (end), a place, apparently a town, named once only
(Kings:4:9)
in the: specification of the jurisdiction of Solomon a commissariat officer, Ben
- Dekar. Makaz has not been discovered.
MAKHELOTH
- M>@ - (place of assemblies), a place mentioned only in kjv@Numbers:33:26) as that of a desert encampment of the Israelites.
MAKKEDAH
- M>@ - (place of shepherds), a place memorable in the annals of the conquest of Canaan as the scene of the execution by Joshua of the five confederate kings, kjv@Joshua:10:10-50) who had hidden themselves in a cave at this place. (It was a royal city of the Canaanites, in the plains of Judah. Conder identifies it with the modern el
- Moghar , 25 miles northwest of Jerusalem, where are two caves large enough to contain five men each. Schaff says that "one cave has, curiously enough, five loculi rudely scooped in its side, and an enthusiast might contend that this was the very place of sepulchre of the five kings."
- ED.)
MAKTESH
- M>@ - (a mortar or deep hollow), a place evidently in Jerusalem, the inhabitants of which are denounced by Zephaniah. kjv@Zephaniah:1:11) Ewald conjectures that it was the Phoenician quarter" of the city.
MALCHISHUA
- M>@ - (king of help), one of the sons of King Saul. ( kjv@1Samuel:14:49 kjv@1Samuel:31:2; kjv@1Chronicles:8:33 kjv@1Chronicles:9:39)
MALCHUS
- M>@ - (king or kingdom), the name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour’s apprehension in the garden. kjv@Matthew:26:51; kjv@Mark:14:17; kjv@Luke:22:49-51; kjv@John:18:10)
MALELEEL, OR MAHALALEEL
- M>@ - the son of Cainan. kjv@Genesis:5:12) marg.; kjv@Luke:3:37
MALLOTHI
- M>@ - (my fullness), a Kohathite, one of the fourteen sons of Heman the singer. ( kjv@1Chronicles:25:4 kjv@1Chronicles:25:26)
MALLOWS
- M>@ - kjv@Job:30:4)
MALLUCH
- M>@ - (counsellor). A Levite of the family of Merari, and ancestor of Ethan the singer ( kjv@1Chronicles:6:44) One of the sons of Bani. kjv@Ezra:10:29) and One of the descendants of Harim, kjv@Ezra:10:32) who had married foreign wives. A priest or family of priests. kjv@Nehemiah:10:4) and One of the heads of the people who signed the covenant with Nehemiah. kjv@Nehemiah:10:27) One of the families of priests who returned with Zerubbabel, kjv@Nehemiah:12:2) probably the same as No. 4.
MAMAIAS
- M>@ - apparently the same with SHEMAIAH in kjv@Ezra:8:16)
MAMMON
- M>@ - (riches) kjv@Matthew:6:24; kjv@Luke:16:9) a word which often occurs in the Chaldee Terguma of Onkelos and later writers, and in the Syriac version, and which signifies "riches." It is used in St. Matthew as a personification of riches.
MAMRE
- M>@ - (strength, fatness) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, kjv@Genesis:14:13-51) and under the shade of whose oak grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba. ch. kjv@Genesis:13:18 kjv@Genesis:18:1) In the subsequent chapters Mamre is a mere local appellation. ch, kjv@Genesis:23:17-19 kjv@Genesis:25:9 kjv@Genesis:49:30 ; 50:13)
MAN
- M>@ - Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
MANAEN
- M>@ - (comforter) is mentioned in kjv@Acts:13:1) as one of the teachers and prophets in the church at Antioch at the time of the appointment of Saul and Barnabas as missionaries to the heathen. He is said to have been brought up with Herod Antipas. He was probably his foster-brother.
MANAHATH
- M>@ - (rest), a place named in ( kjv@1Chronicles:8:6) only in connection with the genealogies of the tribe of Benjamin.
MANAHATH
- M>@ - (rest) one of the sons of Shobal, and descendant of Seir the Horite. kjv@Genesis:36:23; kjv@1Chronicles:1:40)
MANAHETBITES
- M>@ - (inhabitants of Mannahath), The. "Half the Manahethites" are named in the genealogies of Judah as descended from Shobal, the father of Kirjath-jearim ( kjv@1Chronicles:2:52) and half from Salma, the founder of Bethlehem. ver. 54.
MANASSEH
- M>@ - (forgetting), the eldest son of Joseph, kjv@Genesis:41:51 kjv@Genesis:46:20) born 1715-10 B.C. Both he and Ephraim were born before the commencement of the famine. He was placed after his younger brother, Ephraim, by his grandfather Jacob, when he adopted them into his own family, and made them heads of tribes. Whether the elder of the two sons was inferior in form or promise to the younger, or whether there was any external reason to justify the preference of Jacob, we are not told. In the division of the promised land half of the tribe of Manasseh settled east of the Jordan in the district embracing the hills of Gilead with their inaccessible heights and impassable ravines, and the almost impregnable tract of Argob. kjv@Joshua:13:29-33) Here they throve exceedingly, pushing their way northward over the rich plains of Jaulan and Jedur to the foot of Mount Hermon. ( kjv@1Chronicles:5:23) But they gradually assimilated themselves with the old inhabitants of the country, and on them descended the punishment which was ordained to he the inevitable consequence of such misdoing. They, first of all Israel, were carried away by Pul and Tiglath-pileser, and settled in the Assyrian territories. ( kjv@1Chronicles:5:25-26) The other half tribe settled to the west of the Jordan, north of Ephraim. kjv@Joshua:17:1) ... For further particulars see EPHRAIM, EPHRAIM.
MANASSEH
- M>@ - (forgetting). The thirteenth king of Judah, son of Hezekiah, ( kjv@2Kings:21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, ( kjv@2Chronicles:33:12-13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again restored, and peace offerings and thank offerings were sacrificed to Jehovah. ( kjv@2Chronicles:38:15-16) But beyond this the reformation did not go. On his death, B.C. 642, he was buried as Ahaz had been, not with the burial of a king, in the sepulchres of the house of David, but in the garden of Uzza, ( kjv@2Kings:21:26) and long afterward, in suite of his repentance, the Jews held his name in abhorrence. One of the descendants of Pahathmoab, who in the days of Ezra had married a foreign wife. kjv@Ezra:10:30) One of the laymen, of the family of Hashum who put away his foreign wife at Ezra command. kjv@Ezra:10:33)
MANASSES
- M>@ - Manasseh, king of Judah. kjv@Matthew:1:10) Manasseh the son of Joseph. kjv@Revelation:7:6)
MANASSITES, THE
- M>@ - that is, the members of the tribe of Manasseh. (4:43; kjv@Judges:12:4; kjv@2Kings:10:33)
MANDRAKES
- M>@ - (Heb. dudraim) are mentioned in kjv@Genesis:30:14-16) and in kjv@Songs:7:13 The mandrake, Atropa mandragora , is closely allied to the well-known deadly nightshade, A. bellndonna , and to the tomato, and belongs to the order Solanaceae , or potato family. It grows in Palestine and Mesopotamia. (It grows low, like lettuce, which its leaves somewhat resemble, except that they are of a dark green. The flowers are purple,and the root is usually forked. Its fruit when ripe (early in May) is about the size of a small apple, 24 inches in diameter, ruddy or yellow and of a most agreeable odor (to Orientals more than to Europeans) and an equally agreeable taste. The Arabs call it "devil’s apple," from its power to excite voluptuousness. Dr. Richardson ("Lectures on Alcohol," 1881) tried some experiments with wine made of the root of mandrake, and found it narcotic, causing sleep, so that the ancients used it as an anaesthetic. Used in small quantities like opium, it excites the nerves, and is a stimulant.
ED.)
MANEH
- M>@ - (a portion (by weight)). WEIGHTS AND MEASURES AND MEASURES
MANGER
- M>@ - This word occurs only in kjv@Luke:2:7 kjv@Luke:2:12,16) in connection with the birth of Christ. It means a crib or feeding trough; but according to Schleusner its real signification in the New Testament is the open court-yard attached to the inn or khan, in which the cattle would be shut at night, and where the poorer travellers might unpack their animals and take up their lodging, when they mere either by want of means excluded from the house.
MANNA
- M>@ - (what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: kjv@Exodus:16:14-36; kjv@Numbers:11:7-9 kjv@Numbers:11:5 kjv@Numbers:11:16; kjv@Joshua:5:12; kjv@Psalms:78:24; 25) From these passages we learn that the manna came every morning except the Sabbath, in the form of a small round seed resembling the hear frost that it must be gathered early, before the sun became so hot as to melt it; that it must be gathered every day except the Sabbath; that the attempt to lay aside for a succeeding day, except on the clay immediately preceding the Sabbath, failed by the substance becoming wormy and offensive; that it was prepared for food by grinding and baking; that its taste was like fresh oil, and like wafers made with honey, equally agreeable to all palates; that the whole nation, of at least 2,000,000, subsisted upon it for forty years; that it suddenly ceased when they first got the new corn of the land of Canaan; and that it was always regarded as a miraculous gift directly from God, and not as a product of nature. The natural products of the Arabian deserts and other Oriental regions which bear the name of manna have not the qualities or uses ascribed to the manna of Scripture. The latter substance was undoubtedly wholly miraculous, and not in any respect a product of nature, though its name may have come from its resemblance to the natural manna The substance now called manna in the Arabian desert through which the Israelites passed is collected in the month of June from the tarfa or tamarisk shrub (Tamarix gallica). According to Burckhardt it drops from the thorns on the sticks and leaves with which the ground is covered, and must be gathered early in the day or it will be melted by the sun. The Arabs cleanse and boil it, strain it through a cloth and put it in leathern bottles; and in this way it can be kept uninjured for several years. They use it like honey or butter with their unleavened bread, but never make it into cakes or eat it by itself. The whole harvest, which amounts to only five or six hundred pounds, is consumed by the Bedouins, "who," says Schaff consider it the greatest dainty their country affords." The manna of European commerce conies mostly from Calabria and Sicily. It’s gathered during the months of June and July from some species of ash (Ornus europaea and O. rotundifolia), from which it drops in consequence of a puncture by an insect resembling the locust, but distinguished from it by having a sting under its body. The substance is fluid at night and resembles the dew but in the morning it begins to harden.
MANOAH
- M>@ - (rest), the father of Samson; a Danite, native of the town of Zorah. kjv@Judges:13:2) (B.C. 1161) SAMSON
MANSLAYER
- M>@ - one who kills another unintentionally, and is thus distinguished from a murderer, who kills with malice aforethought. The cases of manslaughter mentioned in Scripture appear to be a sufficient indication of the intention of the lawgiver. Death by a blow in a sudden quarrel. kjv@Numbers:35:22) Death by a stone or missile thrown at random. Ibid. kjv@Numbers:35:22-23) By the blade of an axe flying from its handle. (19:5) In all these and the like cases the manslayer was allowed to retire to a city of refuge. A thief overtaken at night in the act of stealing might lawfully be put to death, but if the sun had risen the killing him was to be regarded as murder. kjv@Exodus:22:2 kjv@Exodus:22:8)
MANTLE
- M>@ - the word employed in the Authorized Version to translate no less than four Hebrew terms, entirely distinct and independent in both derivation and meaning. kjv@Judges:4:18) the garment with which Jael covered Sisera. Rendered "mantle" in ( kjv@1Samuel:15:27 kjv@1Samuel:28:14; kjv@Ezra:9:3-5) etc. This word is in other passages of the Authorized Version rendered "coat," "cloak" and "robe." kjv@Isaiah:3:22) only. Apparently some article of a lady’s dress. (Kings:19:13,19; kjv@2Kings:2:8 kjv@2Kings:2:13-14) The sole garment of the prophet Elijah. It was probably of sheepskin, such as is worn by the modern dervishes.
MAOCH
- M>@ - (oppression) the father of Achish king of Gath, with whom David took refuge. ( kjv@1Samuel:27:2)
MAON
- M>@ - (habitation), one of the cities of the tribe of Judah, in the district of the mountains. kjv@Joshua:15:55) Its interest for us lies in its connection with David. ( kjv@1Samuel:23:24-25) The name of Maon still exists in Main , a lofty conical hill, south of and about seven miles distant from Hebron.
MAONITES, THE
- M>@ - a people mentioned in one of the addresses of Jehovah to the repentant Israelites, kjv@Judges:10:12) elsewhere in the Authorized Version called Mehunim.
MARA
- M>@ - (sad, bitter), the name which Naomi adopted in the exclamation forced from her by the recognition of her fellow citizens at Bethlehem. kjv@Ruth:1:20)
MARAH
- M>@ - (bitterness), a place which lay in the wilderness of Shur or Etham, three days journey distant, kjv@Exodus:15:23; kjv@Numbers:33:8) from the place at which the Israelites crossed the Red Sea, and where was a spring of bitter water, sweetened subsequently by the casting in of a tree which "the Lord showed" to Moses. Howarah , distant 16 1/2 hours (47 miles) from Ayoun Mousa , the Israelites’ first encampment, has been by many identified with it, apparently because it is the bitterest water in the neighborhood.
MARALAH
- M>@ - (trembling) one of the land marks on the boundary of the tribe of Zebulun. kjv@Joshua:19:11)
MARANATHA
- M>@ - an Aramaic or Syriac expression used by St. Paul at the conclusion of his first Epistle to the Corinthians, ch. ( kjv@1Corinthians:16:22) signifying "our Lord cometh."
MARBLE
- M>@ - The Hebrew shesh , the generic term for marble, may probably be taken to mean almost any shining stone. The so-called marble of Solomon’s architectural works may thus have been limestone. There can be no doubt that Herod both in the temple and elsewhere employed Parian or other marble. The marble pillars and tesserae of various colors of the palace at Susa came doubtless from Persia. kjv@Esther:1:8)
MARCHESHVAN
- M>@ - MONTH
MARCUS
- M>@ - the evangelist Mark. kjv@Colossians:4:10); Phle kjv@1:24; 1Pet 5:13 MARK
MARESHAH, OR MARESHAH
- M>@ - (crest of a hill), one of the cities of Judah in the low country. kjv@Joshua:15:44) It was one of the cities fortified and garrisoned by Rehoboam after the rupture with the northern kingdom. ( kjv@2Chronicles:11:8) Near it was fought the great battle between Asa and Zerah. ( kjv@2Chronicles:14:9-12) It is mentioned once or twice in the history of the Maccabaean war of independence. 2 Macc. 12:35. About 110 B.C. it was taken from the Idumaeans by John Hyrcanus. It was in ruins in the fourth century, when Eusebius and Jerome describe it as in the second mile from Eleutheropolis. South-southwest of Beitjibrin
in all probability Eleutheropolis-and it little over a Roman mile therefrom is a site called Marash , which is possibly the representative of the ancient Mareshah.
MARK
- M>@ - one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God). We can almost trace the steps whereby the former became his prevalent name in the Church. "John, whose surname was Mark" in kjv@Acts:12:12 kjv@Acts:12:25 kjv@Acts:15:37) becomes "John" alone in kjv@Acts:13:5 kjv@Acts:13:13) "Mark" in kjv@Acts:15:39) and thenceforward there is no change. kjv@Colossians:4:10); Phlm kjv@1:24; 2Timothy:4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem, kjv@Acts:12:12) and was probably born of a Hellenistic family in that city. Of his father we know nothing; but we do know that the future evangelist was cousin of Barnabas of Cyprus, the great friend of St. Paul. His mother would seem to have been intimately acquainted with St. Peter, and it was to her house, as to a familiar home, that the apostle repaired, A.D. 44, after his deliverance from prison kjv@Acts:12:12) This fact accounts for St. Mark’s intimate acquaintance with that apostle, to whom also he probably owed his conversion, for St. Peter calls him his son. ( kjv@1Peter:5:13) We hear Of him for the first time in kjv@Acts:15:25 where we find him accompanying and Barnabas on their return from Jerusalem to Antioch, A.D. 45. He next comes before us on the occasion of the earliest missionary journey of the same apostles, A.D. 48, when he joined them as their "minister." kjv@Acts:13:8) With them he visited Cyprus; but at Perga in Pamphylia, kjv@Acts:13:13) when they were about to enter upon the more arduous part of their mission, he left them, and, for some unexplained reason, returned to Jerusalem to his mother and his home. Notwithstanding this, we find him at Paul’s side during that apostle’s first imprisonment at Rome, A.D. 61-63, and he Is acknowledged by him as one of his few fellow laborers who had been a "comfort" to him during the weary hours of his imprisonment. kjv@Colossians:4:10-11); Phle 1:24 We next have traces of him in ( kjv@1Peter:5:13) "The church that is in Babylon ... saluteth you, and so doth Marcus my son." From this we infer that he joined his spiritual father, the great friend of his mother, at Babylon, then and for same hundred years afterward one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment A.D. 68 St. Paul, writing to Timothy charges him to bring Mark with him to me, on the ground that he was "profitable to him For the ministry." ( kjv@2Timothy:4:11) From this point we gain no further information from the New Testament respecting the evangelist. It is most probable, however that he did join the apostle at Rome whither also St. Peter would seem to have proceeded, and suffered martyrdom with St. Paul. After the death of these two great pillars of the Church; ecclesiastical tradition affirms that St. Mark visited Egypt, founded the church of Alexandria, and died by martyrdom.
Condensed from Cambridge Bible for Schools.
ED.)
MARK, GOSPEL OF
- M>@ - By whom written.
The author of this Gospel has been universally believed to be Mark or Marcus, designated in kjv@Acts:12:12 kjv@Acts:12:25 kjv@Acts:15:37) as John Mark, and in ch. 5,13 as John. When is was written.
Upon this point nothing absolutely certain can be affirmed, and the Gospel itself affords us no information. The most direct testimony is that of Irenaeus, who says it was after the death of the apostles Peter and Paul. We may conclude, therefore, that this Gospel was not written before A.D. 63. Again we may as certainly conclude that it was not written after the destruction of Jerusalem, for it is not likely that he would have omitted to record so remarkable a fulfillment of our Lord’s predictions. Hence A.D. 63-70 becomes our limit, but nearer than this we cannot go.
Farrar. Where it was written .
As to the place, the weight of testimony is uniformly in favor of the belief that the Gospel was written and published at Rome. In this Clement, Eusebius, Jerome, Epiphanius, all agree. Chrysostom, indeed, asserts that it was published at Alexandria; but his statement receives no confirmation, as otherwise it could not fail to have done, from any Alexandrine writer.
Farrar. In what language.
As to the language in which it was written, there never has been any reasonable doubt that it was written in Greek. Sources of information .
Mark was not one of the twelve; and there is no reason to believe that he was an eye and ear witness of the events which he has recorded but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, "He, the Presbyter (John), said, Mark, being the Interpreter of Peter, wrote exactly whatever he remembered but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his discourses to suit what was required, without the view of giving a connected digest of the discourses of our Lord. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related." Thus Papias writes of Mark. This testimony is confirmed by other witnesses.
Abbott. For whom it was written.
The traditional statement is that it was intended primarily for Gentiles, and especially for those at Rome. A review of the Gospel itself confirms this view. Characteristics .
(1) Mark’s Gospel is occupied almost entirely with the ministry in Galilee and the events of the passion week. It is the shortest of the four Gospels, and contains almost no incident or teaching which is not contained in one of the other two synoptists; but
(2) it is by far the most vivid and dramatic in its narratives, and their pictorial character indicates not only that they were derived from an eye and ear witness, but also from one who possessed the observation and the graphic artistic power of a natural orator such as Peter emphatically was.
(3) One peculiarity strikes us the moment we open it,
the absence of any genealogy of our Lord. This is the key to much that follows. It is not the design of the evangelist to present our Lord to us, like St. Matthew as the Messiah, "the son of David and Abraham," ch. kjv@1:1, or, like St. Luke, as the universal Redeemer, "the son of Adam, which was the son of God." ch. kjv@3:38.
(4) His design is to present him to us as the incarnate and wonder-working Son of God, living and acting among men; to portray him in the fullness of his living energy.
Cambridge Bible for Schools.
MARKETPLACES
- M>@ - kjv@Matthew:20:3; kjv@Mark:12:38; kjv@Luke:7:35; kjv@Acts:16:19) (any open place of public resort in cities or towns where public trials and assemblies were held and goods were exposed for sale. "The market-places or bazaars of the East were, and are at this day, the constant resort of unoccupied people, the idle, the news-mongers."
Hackett s Ill. S.S.
ED.)
MARKET OF APPIUS
- M>@ - kjv@Acts:28:15) In the Revised Version for Appii Forum of the Authorized Version, which see.
MAROTH
- M>@ - (bitterness), one of the towns of the western lowland of Judah. kjv@Micah:1:12)
MARRIAGE
- M>@ - Its origin and history .
The institution of marriage dates from the time of man’s original creation. kjv@Genesis:2:18-25) From kjv@Genesis:2:24) we may evolve the following principles:
(1) The unity of man and wife, as implied in her being formed out of man.
(2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. kjv@Matthew:19:9)
(3) Monogamy, as the original law of marriage
(4) The social equality of man and wife.
(5) The subordination of the wife to the husband. ( kjv@1Corinthians:11:8-9; kjv@1Timothy:2:13)
(6) The respective duties of man and wife. In the patriarchal age polygamy prevailed, kjv@Genesis:16:4 kjv@Genesis:25:1 kjv@Genesis:25:8 kjv@Genesis:28:9 ; 29:23,26; kjv@1Chronicles:7:14) but to a great extent divested of the degradation which in modern times attaches to that practice. Divorce also prevailed in the patriarchal age, though but one instance of it is recorded. kjv@Genesis:21:14) The Mosaic law discouraged polygamy, restricted divorce, and aimed to enforce purity of life. It was the best civil law possible at the time, and sought to bring the people up to the pure standard of the moral law. In the Post
- Babylonian period monogamy appears to have become more prevalent than at any previous time. The practice of polygamy nevertheless still existed; Herod the Great had no less than nine wives at one time. The abuse of divorce continued unabated. Our Lord and his apostles re-established the integrity and sanctity of the marriage bond by the following measures: (a) By the confirmation of the original charter of marriage as the basis on which all regulations were to be framed. kjv@Matthew:19:4-5) (b) By the restriction of divorce to the case of fornication, and the prohibition of remarriage in all persons divorced on improper grounds. kjv@Matthew:5:32 kjv@Matthew:19:9; kjv@Romans:7:3; kjv@1Corinthians:7:10-11) (c) By the enforcement of moral purity generally kjv@Hebrews:13:4) etc., and especial formal condemnation of fornication. kjv@Acts:15:20) The conditions of legal marriage .
In the Hebrew commonwealth marriage was prohibited (a) between an Israelite and a non
- Israelite. There were three grades of prohibition: total in regard to the Canaanites on either side; total on the side of the males in regard to the Ammonites and Moabites; and temporary on the side of the males in regard to the Edomites and Egyptians, marriages with females in the two latter instances being regarded as legal. The progeny of illegal marriages between Israelites and non
- Israelites was described as "bastard." (23:2) (b) between an Israelite and one of his own community. The regulations relative to marriage between Israelites and Israelites were based on considerations of relationship. The most important passage relating to these is contained in kjv@Leviticus:18:6-18) wherein we have in the first place a general prohibition against marriage between a man and the "flesh of his flesh," and in the second place special prohibitions against marriage with a mother, stepmother, sister or half-sister, whether "born at home or abroad," granddaughter, aunt, whether by consanguinity on either side or by marriage on the father’s side, daughter in-law, brother’s wife, stepdaughter, wife’s mother, stepgranddaughter, or wife’s sister during the lifetime of the wife. An exception is subsequently made, (26:5-9) in favor of marriage with a brother’s wife in the event of his having died childless. The law which regulates this has been named the "levirate," from the Latin levir , "brother-in-law." The modes by which marriage was effected .
The choice of the bride devolved not on the bridegroom himself, but on his relations or on a friend deputed by the bridegroom for this purpose. The consent of the maiden was sometimes asked kjv@Genesis:24:58) but this appears to have been subordinate to the previous consent of the father and the adult brothers. kjv@Genesis:24:51 kjv@Genesis:34:11) Occasionally the whole business of selecting the wife was left in the hands of a friend. The selection of the bride was followed by the espousal, which was a formal proceeding undertaken by a friend or legal representative on the part of the bridegroom and by the parents on the part of the bride; it was confirmed by oaths, and accompanied with presents to the bride. The act of betrothal was celebrated by a feast, and among the more modern Jews it is the custom in some parts for the bride. groom to place a ring on the bride’s finger. The ring was regarded among the Hebrews as a token of fidelity kjv@Genesis:41:42) and of adoption into a family. kjv@Luke:15:25) Between the betrothal sad the marriage so interval elapsed, varying from a few days in the patriarchal age, kjv@Genesis:24:55) to a full year for virgins and a month for widows in later times. During this period the bride-elect lived with her friends, and all communication between herself and her future husband was carried on through the medium of a friend deputed for the purpose, termed the "friend of the bridegroom." kjv@John:3:29) She was now virtually regarded as the wife of her future husband; hence faithlessness on her part was punishable with death, (22:23-24) the husband having, however, the option of "putting her away." (24:1; kjv@Matthew:1:19) The essence of the marriage ceremony consisted in the removal of the bride from her father’s house to that of the bridegroom or his father. The bridegroom prepared himself for the occasion by putting on a festive dress, and especially by placing on his head a handsome nuptial turban. kjv@Psalms:45:8; Solomon kjv@4:10-11) The bride was veiled. Her robes were white, kjv@Revelation:19:8) and sometimes embroidered with gold thread, kjv@Psalms:45:13-14) and covered with perfumes! kjv@Psalms:45:8) she was further decked out with jewels. kjv@Isaiah:49:18 kjv@Isaiah:61:10; kjv@Revelation:21:2) When the fixed hour arrived, which was, generally late in the evening, the bridegroom set forth from his house, attended by his groomsmen (Authorized Version "companions," kjv@Judges:14:11) "children of the bride-chamber," kjv@Matthew:9:15) preceded by a band of musicians or singers, kjv@Genesis:31:27; kjv@Jeremiah:7:34 kjv@Jeremiah:16:9) and accompanied by persons hearing flambeaux, kjv@Jeremiah:25:10) 2 Esdr. 10:2; kjv@Matthew:25:7; kjv@Revelation:18:23) and took the bride with the friends to his own house. At the house a feast was prepared, to which all the friends and neighbors were invited, kjv@Genesis:29:22; kjv@Matthew:22:1-10; kjv@Luke:14:8; kjv@John:2:2) and the festivities were protracted for seven or even fourteen days. kjv@Judges:14:12; kjv@Job:8:19) The guests were provided by the host with fitting robes, kjv@Matthew:22:11) and the feast was enlivened with riddles, kjv@Judges:14:12) and other amusements. The last act in the ceremonial was the conducting of the bride to the bridal chamber, kjv@Judges:15:1; kjv@Joel:2:16) where a canopy was prepared. kjv@Psalms:19:5; kjv@Joel:2:16) The bride was still completely veiled, so that the deception practiced on Jacob, kjv@Genesis:29:23) was not difficult. A newly married man was exempt from military service, or from any public business which might draw him away from his home, for the space of a year, (24:5) a similar privilege was granted to him who was ’betrothed. (20:7) The social and domestic conditions of married life .
The wife must have exercised an important influence in her own home. She appears to have taken her part in family affairs, and even to have enjoyed a considerable amount of independence. kjv@Judges:4:18; kjv@1Samuel:25:14; kjv@2Kings:4:8) etc. In the New Testament the mutual relations of husband and wife are a subject of frequent exhortation. kjv@Ephesians:5:22-33; kjv@Colossians:3:18-19; kjv@Titus:2:4-5; kjv@1Peter:3:1-7) The duties of the wife in the Hebrew household were multifarious; in addition to the general superintendence of the domestic arrangements, such as cooking, from which even women of rank were not exempt. kjv@Genesis:18:8; 2 Samuel 13:5) and the distribution of food at meal times, kjv@Proverbs:31:13) the manufacture of the clothing and of the various fabrics required in her home devolved upon her, kjv@Proverbs:31:13 kjv@Proverbs:31:21-22) and if she were a model of activity and skill, she produced a surplus of fine linen shirts and girdles, which she sold and so, like a well-freighted merchant ship, brought in wealth to her husband from afar. kjv@Proverbs:31:14 kjv@Proverbs:31:24) The legal rights of the wife are noticed in kjv@Exodus:21:10) under the three heads of food, raiment, and duty of marriage or conjugal right. The allegorical and typical allusions to marriage have exclusive reference to one object, viz., to exhibit the spiritual relationship between God and his people. In the Old Testament kjv@Isaiah:54:5; kjv@Jeremiah:3:14; kjv@Hosea:2:19) In the New Testament the image of the bridegroom is transferred from Jehovah to Christ, kjv@Matthew:9:15; kjv@John:3:29) and that of the bride to the Church, ( kjv@2Corinthians:11:2; kjv@Revelation:19:7 kjv@Revelation:21:2 kjv@Revelation:21:9)
MARS HILL
- M>@ - the hill of Mars or Ares, better known by the name of Areopagus, of which hill of Mars or Ares is a translation. The Areopagus was a rocky height in Athens, opposite the western end of the Acropolis. It rises gradually from the northern end, and terminates abruptly on the south, over against the Acropolis, at which point it is about fifty or sixty feet above the valley. The spot is memorable as the place of meeting of the Council of Areopagus. This body existed as a criminal tribunal before the time of Solon, and was the most ancient and venerable of all the Athenian courts. It consisted of all persons who had held the office of archon, and who were members of the council for life unless expelled for misconduct. Before the time of Solon the court tried only cases of willful murder, wounding, poison, and arson: but he gave it extensive powers of a censorial and political nature. The council continued to exist even under the Roman emperors. Its meetings were held on the southeastern summit of the rock. The Areopagus possesses peculiar interest to the Christian as the spot from which St. Paul delivered his memorable address to the men of Athens. kjv@Acts:17:22-31) St. Paul "disputed daily" in the "market" or agora, kjv@Acts:17:17) which was situated south of the Areopagus in the valley lying between this and the hills of the Acropolis, the Pnyx and the Museum. Attracting more and more attention, "certain philosophers of the Epicureans and Stoics" brought him up from the valley, probably by the stone steps, to the Areopagus above, that they might listen to him more conveniently.
MARSENA
- M>@ - (worthy), one of the seven of Persia, "wise men which knew the times," which saw the king’s face and sat first in the kingdom. kjv@Esther:1:14)
MARTHA
- M>@ - (a lady), the sister of Lazarus and Mary. LAZARUS The facts recorded in Luke:10 and John:11 indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ. When she first comes before us, kjv@Luke:10:38) her spirit is "cumbered with much serving," is "careful and troubled about many things." Her love, though imperfect in its form, is yet recognized as true, and she has the distinction of being one whom Jesus loved. kjv@John:11:5) Her position is obviously that of the elder sister the head and manager of the household. In the supper at Bethany kjv@John:12:2) the old character shows itself still, but it has been freed from evil. She is no longer "cumbered," no longer impatient. Activity has been calmed by trust.
MARY
- M>@ - (a tear) of Cle’ophas. So in Authorized Version, but accurately "of Clopas," i.e. the wife of Clopas (or Alphaeus). She is brought before us for the first time on the day of the crucifixion, standing by the cross. kjv@John:19:25) In the evening of the same day we find her sitting desolate at the tomb with Mary Magdalene, kjv@Matthew:27:61; kjv@Mark:15:47) and at the dawn of Easter morning she was again there with sweet spices, which she had prepared on the Friday night, kjv@Matthew:28:1; kjv@Mark:16:1; kjv@Luke:23:56) and was one of those who had "a vision of angels, which said that he was alive." kjv@Luke:24:23) She had four sons and at least three daughters. The names of the daughters are unknown to us; those of the sons are, James, Joses, Jude and Simon, two of whom became enrolled among the twelve apostles JAMES THE LESS, and a third SIMON may have succeeded his brother ill charge of the church of Jerusalem. By many she is thought to have been the sister of the Virgin Mary.
MARY MAGDALENE
- M>@ - Different explanations have been given of this name; but the most natural is that she came from the town of Magdala. She appears before us for the first time in kjv@Luke:8:2) among the women who "ministered unto him of their substance." All appear to have occupied a position of comparative wealth. With all the chief motive was that of gratitude for their deliverance from "evil spirits and infirmities." Of Mary it is said specially that "seven devils went out of her," and the number indicates a possession of more than ordinary malignity. She was present during the closing hours of the agony on the cross. kjv@John:19:25) She remained by the cross till all was over, and waited till the body was taken down and placed in the garden sepulchre of Joseph of Arimathaea, kjv@Matthew:27:61; kjv@Mark:15:47; kjv@Luke:23:55) when she, with Salome and Mary the mother of James, "bought sweet spices that they might come and anoint" the body. kjv@Mark:16:1) The next morning accordingly. in the earliest dawn, kjv@Matthew:28:1; kjv@Mark:16:2) they came with Mary the mother of James to the sepulchre. Mary Magdalene had been to the tomb and had found it empty, and had seen the "vision of angels." kjv@Matthew:28:5; kjv@Mark:16:6) To her first of all Jesus appeared after his resurrection. kjv@John:20:14-15) Mary Magdalene has become the type of a class of repentant sinners; but there is no authority for identifying her with the "sinner" who anointed the feet of Jesus in kjv@Luke:7:36-50) neither is there any authority for the supposition that Mary Magdalene is the same as the sister of Lazarus. Neither of these theories has the slightest foundation in fact.
MARY, MOTHER OF MARK
- M>@ - kjv@Colossians:4:10) was sister to Barnabas. kjv@Acts:4:36 kjv@Acts:12:15) She was among the earliest disciples, and lived at Jerusalem. She gave up her house to be used as one of the chief places of meeting. The fact that Peter went to that house on his release from prison indicates that there was some special intimacy, kjv@Acts:12:12) between them. (There is a tradition that the place of meeting of the disciples, and hence Mary’s house, was on the upper slope of Zion, and that it was here that the Holy Ghost came upon the disciples with tongues of flame on the day of Pentecost.
ED.)
MARY, SISTER OF LAZARUS
- M>@ - She and her sister Martha appear in kjv@Luke:10:40) as receiving Christ in their house. Mary sat listening eagerly for every word that fell from the divine Teacher. She had chosen that good part, the "one thing needful." The same character shows itself in the history of kjv@John:11:1) ... Her grief was deeper, but less active. Her first thought, when she saw the Teacher in whose power and love she that trusted, was one of complaint. But the great joy and love which her brother’s return to life called up in her poured themselves out in larger measure than had been seen before. The treasured alabaster box of ointment was brought forth at the final feast of Bethany. kjv@John:12:3)
MARY THE VIRGIN
- M>@ - the mother of our Lord. There is no person perhaps in sacred or profane history around whom so many legends have been grouped a the Virgin Mary; and there are few whose authentic history is more concise. She was, like Joseph, of the tribe of Judah and of the lineage of David. kjv@Psalms:132:11; kjv@Luke:1:32; kjv@Romans:1:3) She had a sister, named, like herself, kjv@John:19:25) and she was connected by marriage, kjv@Luke:1:36) with Elizabeth, who was of the tribe of Levi and of the lineage of Aaron. This is all that we know of her antecedents. She was betrothed to Joseph of Nazareth; but before her marriage she became with child by the Holy Ghost, and became the mother of Jesus Christ, the Saviour of the world. Her history at this time, her residence at Bethlehem, flight to Egypt, and return to her early home st Nazareth, are well known. Four times only does she appear after the commencement of Christ’s ministry. These four occasions are
The marriage at Cana in Galilee took place in the three months which intervened between the baptism of Christ and the passover of the year 27. Mary was present, and witnessed the first miracle performed by Christ, when he turned the water into wine. She had probably become a widow before this time. Capernaum, kjv@John:2:12) and Nazareth, kjv@Matthew:4:13 kjv@Matthew:13:54; kjv@Mark:6:1) appear to have been the residence of Mary for a considerable period. The next time that she is brought before us we find her at Capernaum, where she, with other relatives, had gone to inquire about the strange stories they had heard of her son Jesus. They sought an audience with our Lord, which was not granted, as he refused to admit any authority on the part of his relatives, or any privilege on account of their relationship. The next scene in Mary’s life brings us to the foot of the cross. With almost his last words Christ commended his mother to the care of him who had borne the name of the disciple whom Jesus loved: "Woman, behold thy son." And front that hour St. John assures us that he took her to his own abode. So far as Mary is portrayed to us in Scripture, she is, as we should have expected the most tender, the most faithful humble, patient and loving of women, but a woman still. In the days succeeding the ascension of Christ Mary met with the disciples in the upper room, kjv@Acts:1:14) waiting for the coming of the Holy Spirit with power.
MARY
- M>@ - a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. kjv@Romans:16:6) as having toiled hard for him.
MASCHIL
- M>@ - (song of wisdom), the title of thirteen Psalms:32-45,44-45,52-55-74,78,68-69,142 Ewald regards kjv@Psalms:47:7) (Authorized Version, "sing ye praises with understanding; " Heb. maschil) as the key to the meaning of maschil, which in his opinion is a musical term denoting a melody requiring great skill in its execution.
MASH
- M>@ - (drawn out), one of the sons of Aram. kjv@Genesis:10:23) In ( kjv@1Chronicles:1:17) the name appears as Meshech. The name Mash is probably represented by the Mons Masius of classical writers, a range which forms the northern boundary of Mesopotamia, between the Tigris and Euphrates.
MASHAL
- M>@ - (entreaty), the same as Misheal or Mishal. ( kjv@1Chronicles:6:74)
MASSREKAH
- M>@ - (vineyard of noble vines), an ancient place, the native spot of Samiah, one of the old king of the Edomites. kjv@Genesis:36:36; kjv@1Chronicles:1:47)
MASSA
- M>@ - (burden), a son of Ishmael. kjv@Genesis:26:14; kjv@1Chronicles:1:30) His descendants were not improbably the Masani , placed by Ptolemy in the east of Arabia, near the borders of Babylonia.
MASSAH
- M>@ - (temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. kjv@Exodus:16:7; kjv@Psalms:95:8-9; kjv@Hebrews:3:8)
MATHUSALA
- M>@ - = METHUSELAH, the son of Enoch. kjv@Luke:3:37)
MATRED
- M>@ - (pushing forward) daughter of Mezahab and mother of Mehetabel, who was wife of Hadar or Hadad of Pau, king of Edom. kjv@Genesis:36:39; kjv@1Chronicles:1:50)
MATRI
- M>@ - (rain of Jehovah), a family of the tribe of Benjamin, to which Saul the King of Israel belonged. ( kjv@1Samuel:10:21)
MATTAN
- M>@ - (a gift). The priest of Baal slain before his altars in the idol temple at Jerusalem. ( kjv@2Kings:11:18; kjv@2Chronicles:23:17) He probably accompanied Athalia from Samaria. The father of Shephatiah. kjv@Jeremiah:38:1)
MATTANAH
- M>@ - (gift of Jehovah), a station the latter part of the wandering of the Israelites. kjv@Numbers:21:18-19) It was probably situated to the southeast of the Dead Sea.
MATTANIAH
- M>@ - (gift of Jehovah). The original name of Zedekiah king of Judah, which was changed when Nebuchadnezzar placed him on the throne. ( kjv@2Kings:24:17) A Levite singer of the sons of Asaph. ( kjv@1Chronicles:9:15) He was leader of the temple choir after its restoration, kjv@Nehemiah:11:17 kjv@Nehemiah:12:8) in the time of Nehemiah, and took part in the musical service which accompanied the dedication of the wall of Jerusalem. kjv@Nehemiah:12:25 kjv@Nehemiah:12:35) A descendant of Asaph, and ancestor of Jahaziel the Levite, in the reign of Jehoshaphat. ( kjv@2Chronicles:20:14) One of the sons of Elam. kjv@Ezra:10:26) One of the sons of Zattu. kjv@Ezra:10:27) A descendant of Pahath-moab, kjv@Ezra:10:30) and One of the sons of Bani. kjv@Ezra:10:37) who all put away their foreign wives at Ezra’s command. A Levite, father of Zaccur and ancestor of Hanan the under-treasurer who had charge of the offerings for the Levites in the time of Nehemiah. kjv@Nehemiah:13:13) One of the fourteen sons of Heman, whose office it was to blow the horns in the temple service appointed by David. ( kjv@1Chronicles:25:4 kjv@1Chronicles:25:16) A descendant of Asaph the Levite minstrel, who assisted in the purification of the temple in the reign of Hezekiah. ( kjv@2Chronicles:29:13)
MATTATHAH
- M>@ - (gift of Jehovah), probably a contraction of Mattathiah. Son of Nathan and grandson of David, in the genealogy of Christ. kjv@Luke:3:31) (B.C. after 1014.) An Israelite, son of Hashun, who divorced his Gentile wife after the return from Babylon. kjv@Ezekiel:10:33) (B.C. 458.)
MATTATHIAS
- M>@ - (gift of Jehovah), the Greek form of Mattathiah. Son of Amos, in the genealogy of Christ. kjv@Luke:3:25) (B.C. after 406.) Son of Semei. kjv@Luke:3:26) The father of the Maccabees. (B.C. 168 and previous.)
MATTENAI
- M>@ - (gift of Jehovah), a contraction of Mattaniah. Two Israelites who divorced their Gentile wives after the return from the Babylonish captivity. kjv@Ezra:10:33 kjv@Ezra:10:37) (B.C. 469.) A priest, son of Joiarib, in the time of Joiakim. kjv@Nehemiah:12:19) (B.C. after 536.)
MATTHAN
- M>@ - (gift), grandfather of Joseph the husband of the Virgin Mary. kjv@Matthew:1:15)
MATTHAT
- M>@ - (gift of God), a form of the name Matthan. son of Levi, in the genealogy of Christ. kjv@Luke:3:20) (B.C. after 623.) Grandfather of the Virgin Mary. kjv@Luke:3:21)
MATTHEW
- M>@ - (gift of Jehovah). (A contraction, as is also Matthias, of Mattathias. His original name was Levi, and his name Matthew was probably adopted as his new apostolic name was a Jew. His father’s name was Alphaeus. His home was at Capernaum His business was the collection of dues and customs from persons and goods crossing the Sea of Galilee, or passing along the great Damascus road which ran along the shore between Bethsaida, Julius and Capernaum. Christ called him from this work to he his disciple. He appears to have been a man of wealth, for he made a great feast in his own house, perhaps in order to introduce his former companions and friends to Jesus. His business would tend to give him a knowledge of human nature, and accurate business habits, and of how to make a way to the hearts of many publicans and sinners not otherwise easily reached. He is mentioned by name, after the resurrection of Christ, only in kjv@Acts:1:15) but he must have lived many years as an apostle, since he was the author of the Gospel of Matthew which was written at least twenty years later. There is reason to believe that he remained for fifteen years at Jerusalem, after which he went as missionary to the Persians, Parthians and Medes. There is a legend that he died a martyr in Ethiopia.
ED.)
MATTHEW, GOSPEL OF
- M>@ - Its authorship .
That this Gospel was written by the apostle Matthew there is no reason to doubt. Seventeen independent witnesses of the first four centuries attest its genuineness. Its original language .
The testimony of the early Church is unanimous that Matthew wrote originally in the Hebrew language. On the otherhand doubt is thrown over this opinion, both statements of by an examination of the fathers and by a consideration of peculiar forms of language employed in the Gospel itself. The question is unsettled, the best scholars not agreeing in their Judgment concerning it. If there was a Hebrew original, it disappeared at a very early age. The Greek Gospel which we now possess was it is almost certain, written in Matthew’s lifetime; and it is not at all improbable that he wrote the Gospel in both the Greek and Hebrew languages.
Lyman Abbolt. It is almost certain that our Lord spoke in Greek with foreigners, but with his disciples and the Jewish people in Aramaic (a form of language closely allied to the Hebrew).
Schaff. The Jewish historian Josephus furnishes an illustration of the fate of the Hebrew original of Matthew. Josephus himself informs us that he, wrote his great work "The History of the Jewish Wars," originally in Hebrew, his native tongue, for the benefit of his own nation, and he afterward translated it into Greek. No notices of the Hebrew original now survive.
Professor D.S. Gregory. The date .
The testimony of the early Church is unanimous that Matthew wrote first of the early Church is among the evangelists. Irenieus relates that Matthew wrote his Gospel while Peter and Paul were preaching, and founding the Church at Rome, after A.D. 61. It was published before the destruction of Jerusalem, A.D. 50.
Alford. We would place our present Gospel between A.D. 60 and 66. If there was an original Hebrew Gospel, an earlier date belongs to it
Ellicott. Its object .
This Gospel was probably written in Palestine for Jewish Christians. It is an historical proof that Jesus is the Messiah. Matthew is the Gospel for the Jew. It is the Gospel of Jesus, the Messiah of the prophets. This Gospel takes the life of Jesus as it was lived on earth, and his character as it actually appeared, and places them alongside the life and character of the Messiah as sketched in the prophets, the historic by the side of the Prophetic, that the two may appear in their marvellous unity and in their perfect identity.
Professor Gregory.
MATTHIAS
- M>@ - (gift of God), the apostle elected to fill the place of the traitor Judas. kjv@Acts:1:26) All beyond this that we know of him for certainty is that he had been a constant attendant upon the Lord Jesus during the whole course of his ministry; for such was declared by St. Peter to be the necessary qualification of one who was to be a witness of the resurrection. It is said that he preached the gospel and suffered martyrdom in Ethiopia.
MATITHIAH
- M>@ - (gift of God). A Levite who presided over the offerings made in the pans. ( kjv@1Chronicles:9:31) comp. Levi 6:20 (Levi kjv@6:12) etc. One of the Levites appointed by David to minister before the ark in the musical service, ( kjv@1Chronicles:16:5) "with harps upon Sheminith," comp. ( kjv@1Chronicles:16:21) to lead the choir. ( kjv@1Chronicles:15:18 kjv@1Chronicles:15:21 kjv@1Chronicles:26:3 kjv@1Chronicles:26:21) One of the family of Nebo who had married a foreign wife, in the days of Ezra. kjv@Ezra:10:43) Probably a priest, who stood at the right hand of Ezra when he read the law to the people. kjv@Ezra:8:4)
MATTOCK
- M>@ - kjv@Isaiah:7:25) The tool used in Arabia for loosening the ground, described by Neibuhr, answers generally to our mattock or grubbing-axe, i.e. a single-headed pickaxe. The ancient Egyptian hoe was of wood, and answered for hoe, spade and pick.
MAUL
- M>@ - (i.e. a hammer), a sort of battleaxe or hammer, used as an implement of war. (25:18)
MAUZZIM
- M>@ - (fortresses). The marginal note to the Authorized Version of kjv@Daniel:11:38) "the god of forces," gives as the equivalent of the last word "Mauzzim, or gods protectors, or munitions." There can be little doubt that mauzzim is to be taken in its literal sense of "fortresses," just as in kjv@Daniel:11:19 kjv@Daniel:11:39) "the god of fortresses" being then the deity who presided over strongholds. The opinion of Gesenius is that "the god of fortresses" was Jupiter Capitolinus, for whom Antiochus built a temple at Antioch. 54:41:20.
MAZZAROTH
- M>@ - (the twelve signs). The margin of the Authorized Version of kjv@Job:38:32) gives Mazzaroth as the name of the twelve signs of the zodiac.
easton:
Maachah @ oppression, a small Syrian kingdom near Geshur, east of the Hauran, the district of Batanea kjv@Joshua:13:13; kjv@2Samuel:10:6-8; kjv@1Chronicles:19:7).
(2.) A daughter of Talmai, king of the old native population of Geshur. She became one of David's wives, and was the mother of Absalom ( kjv@2Samuel:3:3).
(3.) The father of Hanan, who was one of David's body-guard ( kjv@1Chronicles:11:43).
(4.) The daughter of Abishalom (called Absalom, kjv@2Chronicals:11:20-22), the third wife of Rehoboam, and mother of Abijam (kjvKings:15:2). She is called "Michaiah the daughter of Uriel," who was the husband of Absalom's daughter Tamar ( kjv@2Chronicals:13:2). Her son Abijah or Abijam was heir to the throne.
(5.) The father of Achish, the king of Gath (kjvKings:2:39), called also Maoch ( kjv@1Samuel:27:2).
Maaleh-acrabbim @ ascent of the scorpions; i.e., "scorpion-hill", a pass on the south-eastern border of Palestine kjv@Numbers:34:4; kjv@Joshua:15:3). It is identified with the pass of Sufah, entering Palestine from the great Wady el
- Fikreh, south of the Dead Sea. (
See AKRABBIM
Maarath @ desolation, a place in the mountains of Judah kjv@Joshua:15:59), probably the modern village Beit Ummar, 6 miles north of Hebron.
Maaseiah @ the work of Jehovah.
(1.) One of the Levites whom David appointed as porter for the ark ( kjv@1Chronicles:15:18-20).
(2.) One of the "captains of hundreds" associated with Jehoiada in restoring king Jehoash to the throne ( kjv@2Chronicals:23:1).
(3.) The "king's son," probably one of the sons of king Ahaz, killed by Zichri in the invasion of Judah by Pekah, king of Israel ( kjv@2Chronicals:28:7).
(4.) One who was sent by king Josiah to repair the temple ( kjv@2Chronicals:34:8). He was governor (Heb. sar, rendered elsewhere in the Authorized Version "prince," "chief captain," chief ruler") of Jerusalem.
(5.) The father of the priest Zephaniah kjv@Jeremiah:21:1 kjv@Jeremiah:37:3).
(6.) The father of the false prophet Zedekiah kjv@Jeremiah:29:21). Maase'iah, refuge is Jehovah, a priest, the father of Neriah kjv@Jeremiah:32:12 kjv@Jeremiah:51:59).
Maasiai @ work of Jehovah, one of the priests resident at Jerusalem at the Captivity ( kjv@1Chronicles:9:12).
Maath @ small, a person named in our Lord's ancestry kjv@Luke:3:26).
Maaziah @ strength or consolation of Jehovah.
(1.) The head of the twenty-fourth priestly course ( kjv@1Chronicles:24:18) in David's reign.
(2.) A priest kjv@Nehemiah:10:8).
Maccabees @ This word does not occur in Scripture. It was the name given to the leaders of the national party among the Jews who suffered in the persecution under Antiochus Epiphanes, who succeeded to the Syrian throne B.C. 175. It is supposed to have been derived from the Hebrew word (makkabah) meaning "hammer," as suggestive of the heroism and power of this Jewish family, who are, however, more properly called Asmoneans or Hasmonaeans, the origin of which is much disputed. After the expulsion of Antiochus Epiphanes from Egypt by the Romans, he gave vent to his indignation on the Jews, great numbers of whom he mercilessly put to death in Jerusalem. He oppressed them in every way, and tried to abolish altogether the Jewish worship. Mattathias, an aged priest, then residing at Modin, a city to the west of Jerusalem, became now the courageous leader of the national party; and having fled to the mountains, rallied round him a large band of men prepared to fight and die for their country and for their religion, which was now violently suppressed. In 1 Macc. 2:60 is recorded his dying counsels to his sons with reference to the war they were now to carry on. His son Judas, "the Maccabee," succeeded him (B.C. 166) as the leader in directing the war of independence, which was carried on with great heroism on the part of the Jews, and was terminated in the defeat of the Syrians.
Maccabees, Books of the @ There were originally five books of the Maccabees. The first contains a history of the war of independence, commencing (B.C. 175) in a series of patriotic struggles against the tyranny of Antiochus Epiphanes, and terminating B.C. 135. It became part of the Vulgate Version of the Bible, and was thus retained among the Apocrypha. The second gives a history of the Maccabees' struggle from B.C. 176 to B.C. 161. Its object is to encourage and admonish the Jews to be faithful to the religion of their fathers. The third does not hold a place in the Apocrypha, but is read in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution. Its writer was evidently an Alexandrian Jew. The fourth was found in the Library of Lyons, but was afterwards burned. The fifth contains a history of the Jews from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction of Jerusalem, from ancient memoirs, to which he had access. It need scarcely be added that none of these books has any divine authority.
Macedonia @ in New Testament times, was a Roman province lying north of Greece. It was governed by a propraetor with the title of proconsul. Paul was summoned by the vision of the "man of Macedonia" to preach the gospel there kjv@Acts:16:9). Frequent allusion is made to this event (18:5; 19:21; kjv@Romans:15:26; kjv@2Corinthians:1:16 kjv@2Corinthians:11:9; kjv@Philippians:4:15). The history of Paul's first journey through Macedonia is given in detail in kjv@Acts:16:10-17:15. At the close of this journey he returned from Corinth to Syria. He again passed through this country (20:1-6), although the details of the route are not given. After many years he probably visited it for a third time kjv@Philippians:2:24; kjv@1Timothy:1:3). The first convert made by Paul in Europe was kjv@Acts:16:13-15) Lydia (q.v.), a "seller of purple," residing in Philippi, the chief city of the eastern division of Macedonia.
Machaerus @ the Black Fortress, was built by Herod the Great in the gorge of Callirhoe, one of the wadies 9 miles east of the Dead Sea, as a frontier rampart against Arab marauders. John the Baptist was probably cast into the prison connected with this castle by Herod Antipas, whom he had reproved for his adulterous marriage with Herodias. Here Herod "made a supper" on his birthday. He was at this time marching against Aretas, king of Perea, to whose daughter he had been married. During the revelry of the banquet held in the border fortress, to please Salome, who danced before him, he sent an executioner, who beheaded John, and "brought his head in a charger, and gave it to the damsel" kjv@Mark:6:14-29). This castle stood "starkly bold and clear" 3,860 feet above the Dead Sea, and 2,546 above the Mediterranean. Its ruins, now called M'khaur, are still visible on the northern end of Jebel Attarus.
Machbanai @ clad with a mantle, or bond of the Lord, one of the Gadite heroes who joined David in the wilderness ( kjv@1Chronicles:12:13).
Machir @ sold.
(1.) Manasseh's oldest son kjv@Joshua:17:1), or probably his only son (see kjv@1Chronicles:7:14-15; comp. kjv@Numbers:26:29-33; kjv@Joshua:13:31). His descendants are referred to under the name of Machirites, being the offspring of Gilead kjv@Numbers:26:29). They settled in land taken from the Amorites kjv@Numbers:32:39-40; kjv@Deuteronomy:3:15) by a special enactment kjv@Numbers:36:1-3; kjv@Joshua:17:3-4). He is once mentioned as the representative of the tribe of Manasseh east of Jordan kjv@Judges:5:14).
(2.) A descendant of the preceding, residing at Lo-debar, where he maintained Jonathan's son Mephibosheth till he was taken under the care of David ( kjv@2Samuel:9:4), and where he afterwards gave shelter to David himself when he was a fugitive (17:27).
Machpelah @ portion; double cave, the cave which Abraham bought, together with the field in which it stood, from Ephron the Hittite, for a family burying-place Genesis:23). It is one of those Bible localities about the identification of which there can be no doubt. It was on the slope of a hill on the east of Hebron, "before Mamre." Here were laid the bodies of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah kjv@Genesis:23:19 kjv@Genesis:25:9 kjv@Genesis:49:31 ; 50:13). Over the cave an ancient Christian church was erected, probably in the time of Justinian, the Roman emperor. This church has been converted into a Mohammedan mosque. The whole is surrounded by the el
- Haram i.e., "the sacred enclosure," about 200 feet long, 115 broad, and of an average height of about 50. This building, from the immense size of some of its stones, and the manner in which they are fitted together, is supposed by some to have been erected in the days of David or of Solomon, while others ascribe it to the time of Herod. It is looked upon as the most ancient and finest relic of Jewish architecture. On the floor of the mosque are erected six large cenotaphs as monuments to the dead who are buried in the cave beneath. Between the cenotaphs of Isaac and Rebekah there is a circular opening in the floor into the cavern below, the cave of Machpelah. Here it may be that the body of Jacob, which was embalmed in Egypt, is still preserved (much older embalmed bodies have recently been found in the cave of Deir el
- Bahari in Egypt, see PHARAOH), though those of the others there buried may have long ago mouldered into dust. The interior of the mosque was visited by the Prince of Wales in 1862 by a special favour of the Mohammedan authorities. An interesting account of this visit is given in Dean Stanley's Lectures on the Jewish Church. It was also visited in 1866 by the Marquis of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales, accompanied by Sir C. Wilson and others. (
See Palestine Quarterly Statement, October 1882).
Madai @ middle land, the third "son" of Japheth kjv@Genesis:10:2), the name by which the Medes are known on the Assyrian monuments.
Madmannah @ dunghill, the modern el
- Minyay, 15 miles south-south-west of Gaza kjv@Joshua:15:31; kjv@1Chronicles:2:49), in the south of Judah. The Pal. Mem., however, suggest Umm Deimneh, 12 miles north-east of Beersheba, as the site.
Madmen @ ibid., a Moabite town threatened with the sword of the Babylonians kjv@Jeremiah:48:2).
Madmenah @ ibid., a town in Benjamin, not far from Jerusalem, towards the north kjv@Isaiah:10:31). The same Hebrew word occurs in kjv@Isaiah:25:10, where it is rendered "dunghill." This verse has, however, been interpreted as meaning "that Moab will be trodden down by Jehovah as teben broken straw is trodden to fragments on the threshing-floors of Madmenah."
Madness @ This word is used in its proper sense in kjv@Deuteronomy:28:34, kjv@John:10:20, kjv@1Corinthians:14:23. It also denotes a reckless state of mind arising from various causes, as over-study kjv@Ecclesiastes:1:17 kjv@Ecclesiastes:2:12), blind rage kjv@Luke:6:11), or a depraved temper kjv@Ecclesiastes:7:25 kjv@Ecclesiastes:9:3; kjv@2Peter:2:16). David feigned madness ( kjv@1Samuel:21:13) at Gath because he "was sore afraid of Achish."
Madon @ strife, a Canaanitish city in the north of Palestine kjv@Joshua:11:1 kjv@Joshua:12:19), whose king was slain by Joshua; perhaps the ruin Madin, near Hattin, some 5 miles west of Tiberias.
Magdala @ a tower, a town in Galilee, mentioned only in kjv@Matthew:15:39. In the parallel passage in kjv@Mark:8:10 this place is called Dalmanutha. It was the birthplace of Mary called the Magdalen, or Mary Magdalene. It was on the west shore of the Lake of Tiberias, and is now probably the small obscure village called el
- Mejdel, about 3 miles north-west of Tiberias. In the Talmud this city is called "the city of colour," and a particular district of it was called "the tower of dyers." The indigo plant was much cultivated here.
Magdalene @ a surname derived from Magdala, the place of her nativity, given to one of the Marys of the Gospels to distinguish her from the other Marys kjv@Matthew:27:56 kjv@Matthew:27:61 kjv@Matthew:28:1, etc.). A mistaken notion has prevailed that this Mary was a woman of bad character, that she was the woman who is emphatically called "a sinner" kjv@Luke:7:36-50). (
See MARY.)
Magic @ The Jews seem early to have consulted the teraphim (q.v.) for oracular answers kjv@Judges:18:5-6; kjv@Zechariah:10:2). There is a remarkable illustration of this divining by teraphim in kjv@Ezekiel:21:19-22. We read also of the divining cup of Joseph kjv@Genesis:44:5). The magicians of Egypt are frequently referred to in the history of the Exodus. Magic was an inherent part of the ancient Egyptian religion, and entered largely into their daily life. All magical arts were distinctly prohibited under penalty of death in the Mosaic law. The Jews were commanded not to learn the "abomination" of the people of the Promised Land kjv@Leviticus:19:31; kjv@Deuteronomy:18:9-14). The history of Saul's consulting the witch of Endor ( kjv@1Samuel:28:3-20) gives no warrant for attributing supernatural power to magicians. From the first the witch is here only a bystander. The practice of magic lingered among the people till after the Captivity, when they gradually abandoned it. It is not much referred to in the New Testament. The Magi mentioned in kjv@Matthew:2:1-12 were not magicians in the ordinary sense of the word. They belonged to a religious caste, the followers of Zoroaster, the astrologers of the East. Simon, a magician, was found by Philip at Samaria kjv@Acts:8:9-24); and Paul and Barnabas encountered Elymas, a Jewish sorcerer, at Paphos (13:6-12). At Ephesus there was a great destruction of magical books kjv@Acts:19:18-19).
Magicians @ Heb. hartumim, kjv@Daniel:1:20) were sacred scribes who acted as interpreters of omens, or "revealers of secret things."
Magistrate @ a public civil officer invested with authority. The Hebrew shophetim, or judges, were magistrates having authority in the land kjv@Deuteronomy:1:16-17). In kjv@Judges:18:7 the word "magistrate" (A.V.) is rendered in the Revised Version "possessing authority", i.e., having power to do them harm by invasion. In the time of Ezra (9:2) and Nehemiah (2:16; kjv@4:14; 13:11) the Jewish magistrates were called seganim, properly meaning "nobles." In the New Testament the Greek word archon, rendered "magistrate" kjv@Luke:12:58; kjv@Titus:3:1), means one first in power, and hence a prince, as in kjv@Matthew:20:25, kjv@1Corinthians:2:6-8. This term is used of the Messiah, "Prince of the kings of the earth" kjv@Revelation:1:5). In kjv@Acts:16:20-22, 35, 36, 38, the Greek term strategos, rendered "magistrate," properly signifies the leader of an army, a general, one having military authority. The strategoi were the duumviri, the two praetors appointed to preside over the administration of justice in the colonies of the Romans. They were attended by the sergeants (properly lictors or "rod bearers").
Magog @ region of Gog, the second of the "sons" of Japheth kjv@Genesis:10:2; kjv@1Chronicles:1:5). In Ezekiel (38:2; 39:6) it is the name of a nation, probably some Scythian or Tartar tribe descended from Japheth. They are described as skilled horsemen, and expert in the use of the bow. The Latin father Jerome says that this word denotes "Scythian nations, fierce and innumerable, who live beyond the Caucasus and the Lake Maeotis, and near the Caspian Sea, and spread out even onward to India." Perhaps the name "represents the Assyrian Mat Gugi, or 'country of Gugu,' the Gyges of the Greeks" (Sayce's Races, etc.).
Magor-missabib @ fear on every side, kjv@Jeremiah:20:3), a symbolical name given to the priest Pashur, expressive of the fate announced by the prophet as about to come upon him. Pashur was to be carried to Babylon, and there die.
Mahalaleel @ praise of God.
(1.) The son of Cainan, of the line of Seth kjv@Genesis:5:12-17); called Maleleel kjv@Luke:3:37).
(2.) kjv@Nehemiah:11:4, a descendant of Perez.
Mahalath @ a lute; lyre.
(1.) The daughter of Ishmael, and third wife of Esau kjv@Genesis:28:9); called also Bashemath kjv@Genesis:36:3).
(2.) The daughter of Jerimoth, who was one of David's sons. She was one of Rehoboam's wives ( kjv@2Chronicals:11:18).
Mahalath Leannoth Maschil @ This word leannoth seems to point to some kind of instrument unknown kjv@Psalms:88, title). The whole phrase has by others been rendered, "On the sickness of affliction: a lesson;" or, "Concerning afflictive sickness: a didactic psalm."
Mahalath Maschil @ in the title of kjv@Psalms:53, denoting that this was a didactic psalm, to be sung to the accompaniment of the lute or guitar. Others regard this word "mahalath" as the name simply of an old air to which the psalm was to be sung. Others, again, take the word as meaning "sickness," and regard it as alluding to the contents of the psalm.
Mahanaim @ two camps, a place near the Jabbok, beyond Jordan, where Jacob was met by the "angels of God," and where he divided his retinue into "two hosts" on his return from Padan-aram kjv@Genesis:32:2). This name was afterwards given to the town which was built at that place. It was the southern boundary of Bashan kjv@Joshua:13:26 kjv@Joshua:13:30), and became a city of the Levites (21:38). Here Saul's son Ishbosheth reigned ( kjv@2Samuel:2:8 kjv@2Samuel:2:12), while David reigned at Hebron. Here also, after a troubled reign, Ishbosheth was murdered by two of his own bodyguard ( kjv@2Samuel:4:5-7), who brought his head to David at Hebron, but were, instead of being rewarded, put to death by him for their cold-blooded murder. Many years after this, when he fled from Jerusalem on the rebellion of his son Absalom, David made Mahanaim, where Barzillai entertained him, his headquarters, and here he mustered his forces which were led against the army that had gathered around Absalom. It was while sitting at the gate of this town that tidings of the great and decisive battle between the two hosts and of the death of his son Absalom reached him, when he gave way to the most violent grief ( kjv@2Samuel:17:24-27). The only other reference to Mahanaim is as a station of one of Solomon's purveyors (kjvKings:4:14). It has been identified with the modern Mukhumah, a ruin found in a depressed plain called el
- Bukie'a, "the little vale," near Penuel, south of the Jabbok, and north-east of es
- Salt.
Mahaneh-dan @Judges:18:12 = "camp of Dan" 13:25 (R.V., "Mahaneh-dan"), a place behind (i.e., west of) Kirjath-jearim, where the six hundred Danites from Zorah and Eshtaol encamped on their way to capture the city of Laish, which they rebuilt and called "Dan, after the name of their father" (18:11-31). The Palestine Explorers point to a ruin called 'Erma, situated about 3 miles from the great corn valley on the east of Samson's home.
Mahath @ grasping.
(1.) A Kohathite Levite, father of Elkanah ( kjv@1Chronicles:6:35).
(2.) Another Kohathite Levite, of the time of Hezekiah ( kjv@2Chronicals:29:12).
Mahazioth @ visions, a Kohathite Levite, chief of the twenty-third course of musicians ( kjv@1Chronicles:25:4 kjv@1Chronicles:25:30).
Maher-shalal-hash-baz @ plunder speedeth; spoil hasteth, kjv@Isaiah:8:1-3; comp. kjv@Zephaniah:1:14), a name Isaiah was commanded first to write in large characters on a tablet, and afterwards to give as a symbolical name to a son that was to be born to him kjv@Isaiah:8:1-3), as denoting the sudden attack on Damascus and Syria by the Assyrian army.
Mahlah @ disease, one of the five daughters of Zelophehad kjv@Numbers:27:1-11) who had their father's inheritance, the law of inheritance having been altered in their favour.
Mahlon @ sickly, the elder of Elimelech the Bethlehemite's two sons by Naomi. He married Ruth and died childless kjv@Ruth:1:2 kjv@Ruth:1:5 kjv@Ruth:4:9-10), in the land of Moab.
Mahol @ dance, the father of four sons (kjvKings:4:31) who were inferior in wisdom only to Solomon.
Mail, Coat of @ "a corselet of scales," a cuirass formed of pieces of metal overlapping each other, like fish-scales ( kjv@1Samuel:17:5); also
(38) a corselet or garment thus encased.
Main-sail @ (Gr. artemon), answering to the modern "mizzen-sail," as some suppose. Others understand the "jib," near the prow, or the "fore-sail," as likely to be most useful in bringing a ship's head to the wind in the circumstances described kjv@Acts:27:40).
Makheloth @ assemblies, a station of the Israelites in the desert kjv@Numbers:33:25-26).
Makkedah @ herdsman's place, one of the royal cities of the Canaanites kjv@Joshua:12:16), near which was a cave where the five kings who had confederated against Israel sought refuge (10:10-29). They were put to death by Joshua, who afterwards suspended their bodies upon five trees. It has been identified with the modern village called Sumeil, standing on a low hill about 7 miles to the north-west of Eleutheropolis (Beit Jibrin), where are ancient remains and a great cave. The Palestine Exploration surveyors have, however, identified it with el
- Mughar, or "the caves," 3 miles from Jabneh and 2 1/2 southwest of Ekron, because, they say, "at this site only of all possible sites for Makkedah in the Palestine plain do caves still exist." (
See ADONI
- ZEDEC.)
Maktesh @ mortar, a place in or near Jerusalem inhabited by silver merchants kjv@Zephaniah:1:11). It has been conjectured that it was the "Phoenician quarter" of the city, where the traders of that nation resided, after the Oriental custom.
Malachi @ messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon kjv@Malachi:4:4-5, 6). Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet. He was contemporary with Nehemiah (comp. kjv@Malachi:2:8 with kjv@Nehemiah:13:15; kjv@Malachi:2:10-16 with kjv@Nehemiah:13:23). No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence kjv@Malachi:1:10 kjv@Malachi:3:1 kjv@Malachi:3:10). It is probable that he delivered his prophecies about B.C. 420, after the second return of Nehemiah from Persia kjv@Nehemiah:13:6), or possibly before his return.
Malachi, Prophecies of @ The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction kjv@Malachi:1:1-5), in which the prophet reminds Israel of Jehovah's love to them. The first section (1:6-2:9) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second (2:9-16) the people are rebuked for their intermarriages with idolatrous heathen. In the third (2:17-4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah. This book is frequently referred to in the New Testament kjv@Matthew:11:10 kjv@Matthew:17:12; kjv@Mark:1:2 kjv@Mark:9:11-12; kjv@Luke:1:17; kjv@Romans:9:13).
Malcam @ ( kjv@2Samuel:12:30, Heb., R.V., "their king;" kjv@Jeremiah:49:1-3, R.V.; kjv@Zephaniah:1:5), the national idol of the Ammonites. When Rabbah was taken by David, the crown of this idol was among the spoils. The weight is said to have been "a talent of gold" (above 100 lbs.). The expression probably denotes its value rather than its weight. It was adorned with precious stones.
Malchi-shua @ king of help, one of the four sons of Saul ( kjv@1Chronicles:8:33). He perished along with his father in the battle of Gilboa ( kjv@1Samuel:31:2).
Malchiah @ Jehovah's king.
(1.) The head of the fifth division of the priests in the time of David ( kjv@1Chronicles:24:9).
(2.) A priest, the father of Pashur ( kjv@1Chronicles:9:12; kjv@Jeremiah:38:1).
(3.) One of the priests appointed as musicians to celebrate the completion of the walls of Jerusalem kjv@Nehemiah:12:42).
(4.) A priest who stood by Ezra when he "read in the book of the law of God" kjv@Nehemiah:8:4).
(5.) kjv@Nehemiah:3:11.
(6.) kjv@Nehemiah:3:31.
(7.) kjv@Nehemiah:3:14.
Malchus @ reigning, the personal servant or slave of the high priest Caiaphas. He is mentioned only by John. Peter cut off his right ear in the garden of Gethsemane kjv@John:18:10). But our Lord cured it with a touch kjv@Matthew:26:51; kjv@Mark:14:47; kjv@Luke:22:51). This was the last miracle of bodily cure wrought by our Lord. It is not mentioned by John.
Mallothi @ my fulness, a Kohathite Levite, one of the sons of Heman the Levite ( kjv@1Chronicles:25:4), and chief of the nineteenth division of the temple musicians
(26).
Mallows @ occurs only in kjv@Job:30:4 (R.V., "saltwort"). The word so rendered (malluah, from melah, "salt") most probably denotes the Atriplex halimus of Linnaeus, a species of sea purslane found on the shores of the Dead Sea, as also of the Mediterranean, and in salt marshes. It is a tall shrubby orach, growing to the height sometimes of 10 feet. Its buds and leaves, with those of other saline plants, are eaten by the poor in Palestine.
Malluch @ reigned over, or reigning.
(1.) A Levite of the family of Merari ( kjv@1Chronicles:6:44).
(2.) A priest who returned from Babylon kjv@Nehemiah:12:2).
(3.) kjv@Ezra:10:29.
(4.) kjv@Ezra:10:32
Mammon @ a Chaldee or Syriac word meaning "wealth" or "riches" kjv@Luke:16:9-11); also, by personification, the god of riches kjv@Matthew:6:24; kjv@Luke:16:9-11).
Mamre @ manliness.
(1.) An Amoritish chief in alliance with Abraham kjv@Genesis:14:13 kjv@Genesis:14:24).
(2.) The name of the place in the neighbourhood of Hebron (q.v.) where Abraham dwelt kjv@Genesis:23:17-19 kjv@Genesis:35:27); called also in Authorized Version (13:18) the "plain of Mamre," but in Revised Version more correctly "the oaks [marg., 'terebinths'] of Mamre." The name probably denotes the "oak grove" or the "wood of Mamre," thus designated after Abraham's ally. This "grove" must have been within sight of or "facing" Machpelah (q.v.). The site of Mamre has been identified with Ballatet Selta, i.e., "the oak of rest", where there is a tree called "Abraham's oak," about a mile and a half west of Hebron. Others identify it with er
- Rameh, 2 miles north of Hebron.
Man @
(1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race kjv@Genesis:1:26-27 kjv@Genesis:5:2 kjv@Genesis:8:21 ; kjv@Deuteronomy:8:3). Its equivalents are the Latin homo and the Greek anthropos kjv@Matthew:5:13 kjv@Matthew:5:16). It denotes also man in opposition to woman kjv@Genesis:3:12; kjv@Matthew:19:10).
(2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman ( kjv@1Samuel:17:33; kjv@Matthew:14:21); a husband kjv@Genesis:3:16; kjv@Hosea:2:16); man with reference to excellent mental qualities.
(3.) Heb. 'enosh, man as mortal, transient, perishable ( kjv@2Chronicals:14:11; kjv@Isaiah:8:1; kjv@Job:15:14; kjv@Psalms:8:4 kjv@Psalms:9:19-20 kjv@Psalms:103:15 ). It is applied to women kjv@Joshua:8:25).
(4.) Heb. geber, man with reference to his strength, as distinguished from women kjv@Deuteronomy:22:5) and from children kjv@Exodus:12:37); a husband kjv@Proverbs:6:34).
(5.) Heb. methim, men as mortal kjv@Isaiah:41:14), and as opposed to women and children kjv@Deuteronomy:3:6; kjv@Job:11:3; kjv@Isaiah:3:25). Man was created by the immediate hand of God, and is generically different from all other creatures kjv@Genesis:1:26-27 kjv@Genesis:2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul kjv@Genesis:2:7; kjv@Ecclesiastes:12:7; kjv@2Corinthians:5:1-8). The words translated "spirit" and "soul," in kjv@1Thessalonians:5:23, kjv@Hebrews:4:12, are habitually used interchangeably kjv@Matthew:10:28 kjv@Matthew:16:26; kjv@1Peter:1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge kjv@Colossians:3:10), righteousness, and holiness kjv@Ephesians:4:24), and as having dominion over all the inferior creatures kjv@Genesis:1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (
See FALL.)
Man of sin @ a designation of Antichrist given in kjv@2Thessalonians:2:3-10, usually regarded as descriptive of the Papal power; but "in whomsoever these distinctive features are found, whoever wields temporal and spiritual power in any degree similar to that in which the man of sin is here described as wielding it, he, be he pope or potentate, is beyond all doubt a distinct type of Antichrist."
Manaen @ consoler, a Christian teacher at Antioch. Nothing else is known of him beyond what is stated in kjv@Acts:13:1, where he is spoken of as having been brought up with (Gr. syntrophos; rendered in R.V. "foster brother" of) Herod, i.e., Herod Antipas, the tetrach, who, with his brother Archelaus, was educated at Rome.
Manasseh @ who makes to forget. "God hath made me forget" (Heb. nashshani), kjv@Genesis:41:51.
(1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian ( kjv@1Chronicles:7:14); and the only thing afterwards recorded of him is, that his grandchildren were "brought up upon Joseph's knees" kjv@Genesis:50:23; R.V., "born upon Joseph's knees") i.e., were from their birth adopted by Joseph as his own children. The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 kjv@Numbers:1:10 kjv@Numbers:1:35 kjv@Numbers:2:20-21). Forty years afterwards its numbers had increased to 52,700 (26:34,37), and it was at this time the most distinguished of all the tribes. The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan kjv@Joshua:13:7-14); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called "the land of Gilead," and is also spoken of as "on the other side of Jordan." The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that "ocean of basaltic rocks and boulders tossed about in the wildest confusion," lay in the midst of this territory. The whole "land of Gilead" having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service kjv@Joshua:22:1-34). Thus dismissed, they returned over Jordan to their own inheritance. (
See ED.) On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1-300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim Joshua:16). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran.
(2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign ( kjv@2Kings:21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial kjv@Isaiah:7:10; kjv@2Kings:21:10-15). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. "The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood." There is an old Jewish tradition that Isaiah was put to death at this time ( kjv@2Kings:21:16 kjv@2Kings:24:3-4; kjv@Jeremiah:2:30), having been sawn asunder in the trunk of a tree. Psalms:49,73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the "Nero of Palestine." Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in kjv@2Chronicals:33:11, where the Authorized Version reads that Esarhaddon "took Manasseh among the thorns;" while the Revised Version renders the words, "took Manasseh in chains;" or literally, as in the margin, "with hooks." (Comp. kjv@2Kings:19:28.) The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom ( kjv@2Chronicals:33:11-13). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the "garden of his own house" ( kjv@2Kings:21:17-18; kjv@2Chronicals:33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon. In kjv@Judges:18:30 the correct reading is "Moses," and not "Manasseh." The name "Manasseh" is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.
Mandrakes @ Hebrew dudaim; i.e., "love-plants", occurs only in kjv@Genesis:30:14-16 and Cant. kjv@7:13. Many interpretations have been given of this word dudaim. It has been rendered "violets," "Lilies," "jasmines," "truffles or mushrooms," "flowers," the "citron," etc. The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, "a near relative of the night-shades, the 'apple of Sodom' and the potato plant." It possesses stimulating and narcotic properties kjv@Genesis:30:14-16). The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the "love-apple." The Arabs call it "Satan's apple." It still grows near Jerusalem, and in other parts of Palestine.
Maneh @ portion kjv@Ezekiel:45:12), rendered "pound" (kjvKings:10:17; kjv@Ezra:2:69; kjv@Nehemiah:7:71-72), a weight variously estimated, probably about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred common shekels (q.v.). (Comp. kjvKings:10:17, and kjv@2Chronicals:9:16).
Manger @ kjv@Luke:2:7 kjv@Luke:2:12, 16), the name (Gr. phatne, rendered "stall" in kjv@Luke:13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes "the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed." (
See INN.)
Manna @ Heb. man-hu, "What is that?" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness kjv@Exodus:16:15-35). The name is commonly taken as derived from man, an expression of surprise, "What is it?" but more probably it is derived from manan, meaning "to allot," and hence denoting an "allotment" or a "gift." This "gift" from God is described as "a small round thing," like the "hoar-frost on the ground," and "like coriander seed," "of the colour of bdellium," and in taste "like wafers made with honey." It was capable of being baked and boiled, ground in mills, or beaten in a mortar kjv@Exodus:16:23; kjv@Numbers:11:7). If any was kept over till the following morning, it became corrupt with worms; but as on the Sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the Sabbath without becoming corrupt. Directions concerning the gathering of it are fully given kjv@Exodus:16:16-18, 33; kjv@Deuteronomy:8:3 kjv@Deuteronomy:8:16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the Sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they "did eat of the old corn of the land; neither had the children of Israel manna any more" kjv@Joshua:5:12). They now no longer needed the "bread of the wilderness." This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the "manna-tamarisk" tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products. Our Lord refers to the manna when he calls himself the "true bread from heaven" kjv@John:6:31-35; 48-51). He is also the "hidden manna" kjv@Revelation:2:17; comp. kjv@John:6:49-51).
Manoah @ rest, a Danite, the father of Samson kjv@Judges:13:1-22, and 14:2-4).
Manslayer @ one who was guilty of accidental homicide, and was entitled to flee to a city of refuge kjv@Numbers:35:6 kjv@Numbers:35:12, 22, 23), his compulsory residence in which terminated with the death of the high priest. (
See CITY OF REFUGE.)
Mantle @
(1.) Heb. 'addereth, a large over-garment. This word is used of Elijah's mantle (kjvKings:19:13,19; kjv@2Kings:2:8 kjv@2Kings:2:13, etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. 'Addereth twice occurs with the epithet "hairy" kjv@Genesis:25:25; kjv@Zechariah:13:4, R.V.). It is the word denoting the "goodly Babylonish garment" which Achan coveted kjv@Joshua:7:21).
(2.) Heb. me'il, frequently applied to the "robe of the ephod" kjv@Exodus:28:4 kjv@Exodus:28:31 kjv@Leviticus:8:7), which was a splendid under tunic wholly of blue, reaching to below the knees. It was woven without seam, and was put on by being drawn over the head. It was worn not only by priests but by kings ( kjv@1Samuel:24:4), prophets (15:27), and rich men kjv@Job:1:20 kjv@Job:2:12). This was the "little coat" which Samuel's mother brought to him from year to year to Shiloh ( kjv@1Samuel:2:19), a miniature of the official priestly robe.
(3.) Semikah, "a rug," the garment which Jael threw as a covering over Sisera kjv@Judges:4:18). The Hebrew word occurs nowhere else in Scripture.
(4.) Maataphoth, plural, only in kjv@Isaiah:3:22, denoting a large exterior tunic worn by females. (
See DRESS.)
Maoch @ compressed, the father of Achish, king of Gath ( kjv@1Samuel:27:2). Called also Maachah (kjvKings:2:39).
Maon @ habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home ( kjv@1Samuel:23:24-25 kjv@1Samuel:25:2). "Only some small foundations of hewn stone, a square enclosure, and several cisterns are now to be seen at Maon. Are they the remains of Nabal's great establishment?" The hill is now called Tell M'ain.
Mara @ bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes kjv@Ruth:1:20).
Marah @ bitterness, a fountain at the sixth station of the Israelites kjv@Exodus:15:23-24; kjv@Numbers:33:8) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain "a certain tree" which took away its bitterness, so that the people drank of it. This was probably the 'Ain Hawarah, where there are still several springs of water that are very "bitter," distant some 47 miles from 'Ayun Mousa.
Maralah @ trembling, a place on the southern boundary of Zebulun kjv@Joshua:19:11). It has been identified with the modern M'alul, about 4 miles south-west of Nazareth.
Maranatha @ ( kjv@1Corinthians:16:22) consists of two Aramean words, Maran'athah, meaning, "our Lord comes," or is "coming." If the latter interpretation is adopted, the meaning of the phrase is, "Our Lord is coming, and he will judge those who have set him at nought." (Comp. kjv@Philippians:4:5; kjv@James:5:8-9.)
Marble @ as a mineral, consists of carbonate of lime, its texture varying from the highly crystalline to the compact. In kjv@Esther:1:6 there are four Hebrew words which are rendered marble:,
(1.) Shesh, "pillars of marble." But this word probably designates dark-blue limestone rather than marble.
(2.) Dar, some regard as Parian marble. It is here rendered "white marble." But nothing is certainly known of it.
(3.) Bahat, "red marble," probably the verd-antique or half-porphyry of Egypt.
(4.) Sohareth, "black marble," probably some spotted variety of marble. "The marble pillars and tesserae of various colours of the palace at Susa came doubtless from Persia itself, where marble of various colours is found, especially in the province of Hamadan Susiana." The marble of Solomon's architectural works may have been limestone from near Jerusalem, or from Lebanon, or possibly white marble from Arabia. Herod employed Parian marble in the temple, and marble columns still exist in great abundance at Jerusalem.
Marcheshvan @ the post-biblical name of the month which was the eighth of the sacred and the second of the civil year of the Jews. It began with the new moon of our November. It is once called Bul (kjvKings:6:38). Assyrian, Arah Samna, "eighth month,"
Marcus @Colossians:4:10; kjv@Philemon:1:24; kjv@1Peter:5:13; R.V., "Mark" (q.v.).
Mareshah @ possession, a city in the plain of Judah kjv@John:15:44). Here Asa defeated Zerah the Ethiopian ( kjv@2Chronicals:14:9-10). It is identified with the ruin el
- Mer'ash, about 1 1/2 mile south of Beit Jibrin.
Mark @ the evangelist; "John whose surname was Mark" kjv@Acts:12:12 kjv@Acts:12:25). Mark (Marcus, kjv@Colossians:4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in kjv@Acts:13:5 kjv@Acts:13:13, and Mark in 15:39, kjv@2Timothy:4:11, etc. He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided kjv@Acts:12:12). Of his father we know nothing. He was cousin of Barnabas kjv@Colossians:4:10). It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" ( kjv@1Peter:5:13). It is probable that the "young man" spoken of in kjv@Mark:14:51-52 was Mark himself. He is first mentioned in kjv@Acts:12:25. He went with Paul and Barnabas on their first journey (about A.D. 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia kjv@Acts:12:25 kjv@Acts:13:13). Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome kjv@Colossians:4:10; kjv@Philemon:1:24). At a later period he was with Peter in Babylon ( kjv@1Peter:5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment ( kjv@2Timothy:4:11). He then disappears from view.
Mark, Gospel according to @ It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially. As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63. The place where it was written was probably Rome. Some have supposed Antioch (comp. kjv@Mark:15:21 with kjv@Acts:11:20). It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, "Boanerges" (3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus" (10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" (6:27, rendered, A.V., "executioner;" R.V., "soldier of his guard"), "xestes" (a corruption of sextarius, rendered "pots," 7:4,8), "quadrans" (12:42, rendered "a farthing"), "centurion" (15:39,44, 45). He only twice quotes from the Old Testament (1:2; 15:28). The characteristics of this Gospel are,
(1) the absence of the genealogy of our Lord,
(2) whom he represents as clothed with power, the "lion of the tribe of Judah."
(3.) Mark also records with wonderful minuteness the very words (3:17; kjv@5:41; 7:11-34; 14:36) as well as the position (9:35) and gestures (3:5,34; kjv@5:32; 9:36; 10:16) of our Lord.
(4.) He is also careful to record particulars of person (1:29,36; 3:6,22, etc.), number (5:13; kjv@6:7, etc.), place (2:13; kjv@4:1; 7:31, etc.), and time (1:35; kjv@2:1; 4:35, etc.), which the other evangelists omit.
(5.) The phrase "and straightway" occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times. "The Gospel of Mark," says Westcott, "is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline." "In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that 'if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.'" The leading principle running through this Gospel may be expressed in the motto: "Jesus came...preaching the gospel of the kingdom" kjv@Mark:1:14). "Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke:145 with Matthew:60 with Luke, and at most 51 peculiar to itself." (
See MATTHEW.)
Market-place @ any place of public resort, and hence a public place or broad street kjv@Matthew:11:16 kjv@Matthew:20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held kjv@Acts:16:19 kjv@Acts:17:17). This word occurs in the Old Testament only in kjv@Ezekiel:27:13. In early times markets were held at the gates of cities, where commodities were exposed for sale ( kjv@2Kings:7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as "the bakers' street" kjv@Jeremiah:37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the "valley of the cheesemakers."
Maroth @ bitterness; i.e., "perfect grief", a place not far from Jerusalem; mentioned in connection with the invasion of the Assyrian army kjv@Micah:1:12).
Marriage @ was instituted in Paradise when man was in innocence kjv@Genesis:2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed kjv@Matthew:19:4-5). It is evident that monogamy was the original law of marriage kjv@Matthew:19:5; kjv@1Corinthians:6:16). This law was violated in after times, when corrupt usages began to be introduced kjv@Genesis:4:19 kjv@Genesis:6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age kjv@Genesis:16:1-4 kjv@Genesis:22:21-24 kjv@Genesis:28:8 -9; 29:23-30, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practised all down through the period of Jewish histroy to the Captivity, after which there is no instance of it on record. It seems to have been the practice from the beginning for fathers to select wives for their sons kjv@Genesis:24:3 kjv@Genesis:38:6). Sometimes also proposals were initiated by the father of the maiden kjv@Exodus:2:21). The brothers of the maiden were also sometimes consulted kjv@Genesis:24:51 kjv@Genesis:34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden (31:15; 34:12; kjv@Exodus:22:16-17; kjv@1Samuel:18:23-25; kjv@Ruth:4:10; kjv@Hosea:3:2) On these patriarchal customs the Mosaic law made no change. In the pre
- Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house kjv@Genesis:24:63-67). But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (29:22,27); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home. Our Lord corrected many false notions then existing on the subject of marriage kjv@Matthew:22:23-30), and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife kjv@Ephesians:5:22-33; kjv@Colossians:3:18-19; kjv@1Peter:3:1-7). Marriage is said to be "honourable" kjv@Hebrews:13:4), and the prohibition of it is noted as one of the marks of degenerate times ( kjv@1Timothy:4:3). The marriage relation is used to represent the union between God and his people kjv@Isaiah:54:5; kjv@Jeremiah:3:1-14; kjv@Hosea:2:9 kjv@Hosea:2:20). In the New Testament the same figure is employed in representing the love of Christ to his saints kjv@Ephesians:5:25-27). The Church of the redeemed is the "Bride, the Lamb's wife" kjv@Revelation:19:7-9).
Marriage-feasts @ kjv@John:2:1-11) "lasted usually for a whole week; but the cost of such prolonged rejoicing is very small in the East. The guests sit round the great bowl or bowls on the floor, the meal usually consisting of a lamb or kid stewed in rice or barley. The most honoured guests sit nearest, others behind; and all in eating dip their hand into the one smoking mound, pieces of the thin bread, bent together, serving for spoons when necessary. After the first circle have satisfied themselves, those lower in honour sit down to the rest, the whole company being men, for women are never seen at a feast. Water is poured on the hands before eating; and this is repeated when the meal closes, the fingers having first been wiped on pieces of bread, which, after serving the same purpose as table-napkins with us, are thrown on the ground to be eaten by any dog that may have stolen in from the streets through the ever-open door, or picked up by those outside when gathered and tossed out to them kjv@Matthew:15:27; kjv@Mark:7:28). Rising from the ground and retiring to the seats round the walls, the guests then sit down cross-legged and gossip, or listen to recitals, or puzzle over riddles, light being scantily supplied by a small lamp or two, or if the night be chilly, by a smouldering fire of weeds kindled in the middle of the room, perhaps in a brazier, often in a hole in the floor. As to the smoke, it escapes as it best may; but indeed there is little of it, though enough to blacken the water or wine or milk skins hung up on pegs on the wall. (Comp. kjv@Psalms:119:83.) To some such marriage-feast Jesus and his five disciples were invited at Cana of Galilee." Geikie's Life of Christ. (
See CANA.)
Mars Hill @ the Areopagus or rocky hill in Athens, north-west of the Acropolis, where the Athenian supreme tribunal and court of morals was held. From some part of this hill Paul delivered the address recorded in kjv@Acts:17:22-31. (
See AREOPAGUS.)
Martha @ bitterness, the sister of Lazarus and Mary, and probably the eldest of the family, who all resided at Bethany kjv@Luke:10:38-40, 41; kjv@John:11:1-39). From the residence being called "her house," some have supposed that she was a widow, and that her brother and sister lodged with her. She seems to have been of an anxious, bustling spirit, anxious to be helpful in providing the best things for the Master's use, in contrast to the quiet earnestness of Mary, who was more concerned to avail herself of the opportunity of sitting at his feet and learning of him. Afterwards at a supper given to Christ and his disciples in her house "Martha served." Nothing further is known of her. "Mary and Martha are representatives of two orders of human character. One was absorbed, preoccupied, abstracted; the other was concentrated and single-hearted. Her own world was the all of Martha; Christ was the first thought with Mary. To Martha life was 'a succession of particular businesses;' to Mary life 'was rather the flow of one spirit.' Martha was Petrine, Mary was Johannine. The one was a well-meaning, bustling busybody; the other was a reverent disciple, a wistful listener." Paul had such a picture as that of Martha in his mind when he spoke of serving the Lord "without distraction" ( kjv@1Corinthians:7:35).
Martyr @ one who bears witness of the truth, and suffers death in the cause of Christ kjv@Acts:22:20; kjv@Revelation:2:13 kjv@Revelation:17:6). In this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated "witness."
(1.) In a court of justice kjv@Matthew:18:16 kjv@Matthew:26:65; kjv@Acts:6:13 kjv@Acts:7:58; kjv@Hebrews:10:28; kjv@1Timothy:5:19).
(2.) As of one bearing testimony to the truth of what he has seen or known kjv@Luke:24:48; kjv@Acts:1:8 kjv@Acts:1:22 kjv@Romans:1:9; kjv@1Thessalonians:2:5 kjv@1Thessalonians:2:10 kjv@1John:1:2).
Mary @ Hebrew Miriam.
(1.) The wife of Joseph, the mother of Jesus, called the "Virgin Mary," though never so designated in Scripture kjv@Matthew:2:11; kjv@Acts:1:14). Little is known of her personal history. Her genealogy is given in kjv@Luke:3. She was of the tribe of Judah and the lineage of David kjv@Psalms:132:11; kjv@Luke:1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron kjv@Luke:1:36). While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah kjv@Luke:1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, kjv@Joshua:15:55 kjv@Joshua:21:16, in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving kjv@Luke:1:46-56; comp. kjv@1Samuel:2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware kjv@Matthew:1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus kjv@Luke:2:1) required that they should proceed to Bethlehem kjv@Micah:5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers kjv@Luke:2:6-7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus kjv@Matthew:1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth Matthew:2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple kjv@Luke:2:41-52). Probably also during this period Joseph died, for he is not again mentioned. After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum kjv@Matthew:12:46-48, 49), where Christ uttered the memorable words, "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!" The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women kjv@John:19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension kjv@Acts:1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown.
(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in kjv@Luke:8:3 as one of the women who "ministered to Christ of their substance." Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem kjv@Matthew:27:55; kjv@Mark:15:41; kjv@Luke:23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James kjv@Matthew:28:1; kjv@Mark:16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the "vision of angels" kjv@Matthew:28:5). She hastens to tell Peter and John, who were probably living together at this time kjv@John:20:1-2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name "Mary" recalls her to consciousness, and she utters the joyful, reverent cry, "Rabboni." She would fain cling to him, but he forbids her, saying, "Touch me not; for I am not yet ascended to my Father." This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was "the woman who was a sinner," or that she was unchaste, is altogether groundless.
(3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the good part." Her character also appears in connection with the death of her brother kjv@John:11:20 kjv@John:11:31-33). On the occasion of our Lord's last visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly, and anointed the feet of Jesus" as he reclined at table in the house of one Simon, who had been a leper kjv@Matthew:26:6; kjv@Mark:14:3; kjv@John:12:2-3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault (11:38), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus (11:19), that this family at Bethany belonged to the wealthier class of the people. (
See MARTHA.)
(4.) Mary the wife of Cleopas is mentioned kjv@John:19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing kjv@Matthew:27:56 and kjv@Mark:15:40, we find that this Mary and "Mary the mother of James the little" are on and the same person, and that she was the sister of our Lord's mother. She was that "other Mary" who was present with Mary of Magdala at the burial of our Lord kjv@Matthew:27:61; kjv@Mark:15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection kjv@Matthew:28:1; kjv@Mark:16:1; kjv@Luke:24:1).
(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas kjv@Colossians:4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church kjv@Acts:4:37 kjv@Acts:12:12). Her house in Jerusalem was the common meeting-place for the disciples there.
(6.) A Christian at Rome who treated Paul with special kindness kjv@Romans:16:6).
Maschil @ instructing, occurs in the title of thirteen Psalms (32, 42, 44, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In