M

 

Maacah

(oppression).

• The mother of Absalom; also called Maachah. (2 Samuel 3:3)


• Maacah, or (in (1 Chronicles 19:6,7)) Maachah, a small kingdom in close proximity to Palestine which appears to have lain outside Argob, (3:14) and Bashun. (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; 1 Chronicles 19:7)

 

 

Maachah

(oppression).

• The daughter of Nahor by his concubine Beumah. (Genesis 22:24)


• The father of Achish who was king of Gath at the beginning of Solomon's reign. (1 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. (1 Kings 15:22; 2 Chronicles 11:20-22) The mother of Abijah is elsewhere called "Michaiah the daughter of Uriel of Gibeah." (2 Chronicles 13:2) During the reign of her grandson Asa she occupied at the court of Judah the high position of "king's mother," comp. (1 Kings 15:13) but when he came of age she was removed because of her idolatrous habits. (2 Chronicles 15:16)


• The concubine of Caleb the son of Hezron. (1 Chronicles 2:48)


• The daughter of Talmai king of Geshur, and mother of Absalom (1 Chronicles 3:2) also called Maacah in Authorized Version of (2 Samuel 3:3)


• The wife of Machir the Manassite. (1 Chronicles 7:15,16)


• The wife of Jehiel, father or founder of Gibeon. (1 Chronicles 8:20; 9:35)


• The father of Hanan, one of the heroes of David body-guard. (2 Chronicles 11:43)


• A Simeonite, father of Sephatiah, prince of his tribe in the reign of David. (1 Chronicles 27:16)

 

 

Maachathi

(oppression) and Maach'athites, The, two words which denote the inhabitants of the small kingdom of Maachah. (3:14; Joshua 12:5; 13:11,13); (2 Samuel 23:34; 2 Kings 25:23; Jeremiah 40:8)

 

 

Maadai, Or Maadai

(ornament of Jehovah), one of the sons of Kani, who had married a foreign wife. (Ezra 10:34)

 

 

Maadiah

one of the priests who returned with Zerubbabel, (Nehemiah 12:5) elsewhere (ver. (Nehemiah 12:17)) called Moadiah.

 

 

Maai

(compassionate), one of the Bene-Asaph who took part in the solemn musical service by which the wall of Jerusalem was dedicated. (Nehemiah 12:36)

 

 

Maalehacrabbim

(ascent of scorpions), the full form of the name given as Akrabbim in (Joshua 15:3) [Akrabbim]

 

 

Maaseiah

(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. (Ezra 10:18)


• A priest, of the sons of Harim. (Ezra 10:21)


• A priest, of the sons of Pashur. (Ezra 10:22)


• One of the laymen, a descendant of Pahath-moab. (Ezra 10:30)


• The father of Azariah. (Nehemiah 3:23)


• One of those who stood on the right hand of Ezra when he read the law to the people. (Nehemiah 8:4)


• A Levite who assisted on the same occasion. (Nehemiah 8:7)


• One of the heads of the people whose descendants signed the covenant with Nehemiah. (Nehemiah 10:25)


• Son of Baruch the descendant of Pharez the son of Judah, (Nehemiah 11:5)


• A Benjamite, ancestor of Sallu. (Nehemiah 11:7)


• Two priests of this name are mentioned, (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. (Jeremiah 21:1; 29:25; 37:3)


• Father of Zedekiah the false prophet. (Jeremiah 29:21)


• One of the Levites of the second rank, appointed by David to sound "with psaltries on Alamoth." (1 Chronicles 15:18,20)


• The son of Adaiah, and one of the captains of hundreds in the reign of Joash king of Judah. (2 Chronicles 23:1)


• An officer of high rank in the reign of Uzziah. (2 Chronicles 26:11) He was probably a Levite, comp: (1 Chronicles 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. (2 Chronicles 28:7)


• The governor of Jerusalem in the reign of Josiah. (2 Chronicles 34:8)


• The son of Shallum, a Levite of high rank in the reign of Jehoiakim. (Jeremiah 35:4) comp, 1Chr 9:19


• A priest; ancestor of Baruch and Seraiah, the sons of Neriah. (Jeremiah 32:12; 51:59)

 

 

Maasiai

(work of the Lord), a priest who after the return from Babylon dwelt in Jerusalem. (1 Chronicles 9:12)

 

 

Maath

(small), son of Mattathias in the genealogy of Jesus Christ. (Luke 3:26)

 

 

Maaziah

(consolation of Jehovah).

• One of the priests who signed the covenant with Nehemiah. (Nehemiah 10:8)


• A priest in the reign of David, head of the twenty-fourth course. (1 Chronicles 24:18)

 

 

Macaerus

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.

 

 

Maccabees

(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

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, 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. 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. 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

(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, (Acts 17:11) the Thessalonians were evidently objects of St. Paul's peculiar affection, (1 Thessalonians 2:8,17-20; 3:10) and the Philippians, besides their general freedom from blame, are noted as remarkable for their liberality and self-denial. (Philemon 4:10; 14-19) see 2Cor 9:2; 11:9

 

 

Machbanai

(bond of the Lord), one of the lion-faced warriors of Gad, who joined the fortunes of David when living in retreat at Ziklag. (1 Chronicles 12:13)

 

 

Machbenah

(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. (1 Chronicles 2:49)

 

 

Machi

(decrease), the father of Geuel the Gadite, who went with Caleb and Joshua to spy out the land of Canaan. (Numbers 13:15)

 

 

Machir

(sold).

• The eldest son, (Joshua 17:1) of the patriarch Manasseh by an Aramite or Syrian concubine. (1 Chronicles 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. (Numbers 32:39; 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 9:4,5; 17:27-29)

 

 

Machirites, The

the descendants of Machir the father of Gilead. (Numbers 26:29)

 

 

Machnadebai

(what is like the liberal?), one of the sons of Bani who put away his foreign wife at Ezra's command. (Ezra 10:40)

 

 

Machpelah

(double, or a portion). [Hebron]

 

 

Madai

(middle land), (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

(Acts 7:29) [Midian]

 

 

Madmannah

(dunghill), one of the towns in the south district of Judah. (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

(dunghill), a place in Moab, threatened with destruction in the pronunciations of Jeremiah. (Jeremiah 48:2)

 

 

Madmenah

(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. (Isaiah 10:31)

 

 

Madness

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, (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

(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. (Joshua 11:1; 12:19)

 

 

Magadan

(a tower). (The name given in the Revised Version of (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

(congregating), a proper name in (Ezra 2:30) but whether of a man or of a place is doubtful; probably the latter, as all the names from (Ezra 2:20) to 34, except Elam and Harim, are names of places.

 

 

Magdala

(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, (Matthew 15:39) and from thence he returned in the same boat to the opposite shore. In the parallel narrative of St. Mark, ch. (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

(prince of God), one of the "dukes" of Edom, descended from Esau. (Genesis 36:43; 1 Chronicles 1:54)

 

 

Magi

(Authorized Version wise men).

• In the Hebrew text of the Old Testament the word occurs but twice, and then only incidentally. (Jeremiah 29:3,13) "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, i. 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 (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. (Acts 8:9; 13:8)


• In one memorable instance, however, the word retains its better meaning. In the Gospel of St. Matthew, ch. (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

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. (Genesis 31:30,32) During the plagues in Egypt the magicians appear. (Exodus 7:11; 8:18,19) Balaam also practiced magic. (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

(region of Gog). In (Genesis 10:2) Magog appears as the second son of Japheth; in (Ezekiel 38:2; 39:1,6) 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," (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. (Ezekiel 39:6) The people of Magog further appear as having a force of cavalry, (Ezekiel 38:16) and as armed with the bow. ch. (Ezekiel 39:3) From the above data, may conclude that Magog represents the important race of the Scythians.

 

 

Magormissabib

(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. (Jeremiah 20:3)

 

 

Magpiash

(moth-killer) one of the heads of the people who signed the covenant with Nehemiah. (Nehemiah 10:20) The same as Magbish in (Ezra 2:30)

 

 

Mahalah

(disease), one of the three children of Hammoleketh the sister of Gilead. (1 Chronicles 7:18)

 

 

Mahalaleel

(praise of God).

• The fourth in descent from Adam, according to the Sethite genealogy, and son of Cainan. (Genesis 6:12,13,15-17; 1 Chronicles 1:2; Luke 3:37) Revised Version.


• A descendant of Perez or Pharez the son of Judah. (Nehemiah 11:4)

 

 

Mahalath

the title of p, 53, and Mahalath-leannoth, the title of Ps. 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.

(stringed instrument) one of the eighteen wives of King Rehoboam, apparently his first. (2 Chronicles 11:18) only. She was her husband's cousin, being the daughter of King David's son Jerimoth.

(stringed instrument), the daughter of Ishmael, and one of the wives of Esau. (Genesis 28:9)

 

 

Mahali

(sick), Mah'li, the son of Merari. (Exodus 6:19)

 

 

Mahanaim

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." (Genesis 32:1,2) We next meet with it in the records of the conquest. (Joshua 13:26,30) It was within the territory of Gad, (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. (Joshua 21:39; 1 Chronicles 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; 1 Kings 2:8) Mahanaim was the seat of one of Solomon's commissariat officers. (1 Kings 4:14) and it is alluded to in the song which bears his name. ch. (Song of Solomon 6:13) There is a place called Mahneh among the villages of the part of Jordan, through its exact position is not certain.

 

 

Mahanehdan

(camp of Dan), spoken of as "behind Kirjath-jearim," (Judges 18:12) and as between Zorah and Eshtaol." ch. (Judges 13:25)

 

 

Maharai

(impetuous), (2 Samuel 23:28; 1 Chronicles 11:30; 27:13) an inhabitant of Netophah in the tribe of Judah, and one of David's captains.

 

 

Mahath

(grabbing).

• A Zohathite of the house of Korah. (1 Chronicles 6:35)


• Also a Kohathite, in the reign of Hezekiah. (2 Chronicles 29:12; 31:13)

 

 

Mahavite, The

the designation of Eliel, one of the warriors of King David's guard, whose name is preserved in the catalogue of (1 Chronicles 11:46) only.

 

 

Mahazioth

(visions). One of the fourteen sons of Heman the Kohathite. (1 Chronicles 25:4,30)

 

 

Mahershalalhashbaz

(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. (Jeremiah 8:14)

 

 

Mahlah

(disease), the eldest of the five daughters of Zelophehad the grandson of Manasseh. (Numbers 27:1-11)

 

 

Mahli

(sick).

• Son of Merari, the son of Levi and ancestor of the family of the Mahlites. (Numbers 3:20; 1 Chronicles 6:19,29; 24:26)


• Bon of Mushi and grandson of Merari. (1 Chronicles 6:47; 23:23; 24:30)

 

 

Mahlon

(sick) the first husband of Ruth; son of Eiimelech and Naomi. (Ruth 1:2,5; 4:9,10) comp. 1Sam 17:12

 

 

Mahol

(dancing), the father of the four men most famous for wisdom next to Solomon himself. (1 Kings 4:31; 1 Chronicles 2:6)

 

 

Makaz

(end), a place, apparently a town, named once only - (1 Kings 4:9) - in the: specification of the jurisdiction of Solomon a commissariat officer, Ben-Dekar. Makaz has not been discovered.

 

 

Makheloth

(place of assemblies), a place mentioned only in (Numbers 33:26) as that of a desert encampment of the Israelites.

 

 

Makkedah

(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, (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

(a mortar or deep hollow), a place evidently in Jerusalem, the inhabitants of which are denounced by Zephaniah. (Zephaniah 1:11) Ewald conjectures that it was the Phoenician quarter" of the city.

 

 

Malchishua

(king of help), one of the sons of King Saul. (1 Samuel 14:49; 31:2; 1 Chronicles 8:33; 9:39)

 

 

Malchus

(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. (Matthew 26:51; Mark 14:17; Luke 22:49,51; John 18:10)

 

 

Maleleel, Or Mahalaleel

the son of Cainan. (Genesis 5:12) marg.; Luke 3:37

 

 

Mallothi

(my fullness), a Kohathite, one of the fourteen sons of Heman the singer. (1 Chronicles 25:4,26)

 

 

Mallows

(Job 30:4)

 

 

Malluch

(counsellor).

• A Levite of the family of Merari, and ancestor of Ethan the singer (1 Chronicles 6:44)


• One of the sons of Bani. (Ezra 10:29) and


• One of the descendants of Harim, (Ezra 10:32) who had married foreign wives.


• A priest or family of priests. (Nehemiah 10:4) and


• One of the heads of the people who signed the covenant with Nehemiah. (Nehemiah 10:27)


• One of the families of priests who returned with Zerubbabel, (Nehemiah 12:2) probably the same as No. 4.

 

 

Mamaias

apparently the same with Shemaiah in (Ezra 8:16)

 

 

Mammon

(riches) (Matthew 6:24; 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

(strength, fatness) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, (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. (Genesis 13:18; 18:1) In the subsequent chapters Mamre is a mere local appellation. ch, (Genesis 23:17,19; 25:9; 49:30; 50:13)

 

 

Man

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

(comforter) is mentioned in (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

(rest) one of the sons of Shobal, and descendant of Seir the Horite. (Genesis 36:23; 1 Chronicles 1:40)

(rest), a place named in (1 Chronicles 8:6) only in connection with the genealogies of the tribe of Benjamin.

 

 

Manahetbites

(inhabitants of Mannahath), The. "Half the Manahethites" are named in the genealogies of Judah as descended from Shobal, the father of Kirjath-jearim (1 Chronicles 2:52) and half from Salma, the founder of Bethlehem. ver. 54.

 

 

Manasseh

(forgetting).

• The thirteenth king of Judah, son of Hezekiah, (2 Kings 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, (2 Chronicles 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. (2 Chronicles 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, (2 Kings 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. (Ezra 10:30)


• One of the laymen, of the family of Hashum who put away his foreign wife at Ezra command. (Ezra 10:33)

(forgetting), the eldest son of Joseph, (Genesis 41:51; 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. (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. (1 Chronicles 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. (1 Chronicles 5:25,26) The other half tribe settled to the west of the Jordan, north of Ephraim. (Joshua 17:1) ... For further particulars see Ephraim, Ephraim.

 

 

Manasses

• Manasseh, king of Judah. (Matthew 1:10)


• Manasseh the son of Joseph. (Revelation 7:6)

 

 

Manassites, The

that is, the members of the tribe of Manasseh. (4:43; Judges 12:4; 2 Kings 10:33)

 

 

Mandrakes

(Heb. dudraim) are mentioned in (Genesis 30:14,16) and in Song 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

(a portion (by weight)). [Weights And Measures AND Measures]

 

 

Manger

This word occurs only in (Luke 2:7,12,16) 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

(what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: (Exodus 16:14-36; Numbers 11:7-9; 11:5,16; Joshua 5:12; 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

(rest), the father of Samson; a Danite, native of the town of Zorah. (Judges 13:2) (B.C. 1161) [Samson]

 

 

Manslayer

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. (Numbers 35:22)


• Death by a stone or missile thrown at random. Ibid. (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. (Exodus 22:2,8)

 

 

Mantle

the word employed in the Authorized Version to translate no less than four Hebrew terms, entirely distinct and independent in both derivation and meaning.

• (Judges 4:18) the garment with which Jael covered Sisera.


• Rendered "mantle" in (1 Samuel 15:27; 28:14; Ezra 9:3,5) etc. This word is in other passages of the Authorized Version rendered "coat," "cloak" and "robe."


• (Isaiah 3:22) only. Apparently some article of a lady's dress.


• (1 Kings 19:13,19; 2 Kings 2:8,13,14) The sole garment of the prophet Elijah. It was probably of sheepskin, such as is worn by the modern dervishes.

 

 

Maoch

(oppression) the father of Achish king of Gath, with whom David took refuge. (1 Samuel 27:2)

 

 

Maon

(habitation), one of the cities of the tribe of Judah, in the district of the mountains. (Joshua 15:55) Its interest for us lies in its connection with David. (1 Samuel 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

a people mentioned in one of the addresses of Jehovah to the repentant Israelites, (Judges 10:12) elsewhere in the Authorized Version called Mehunim.

 

 

Mara

(sad, bitter), the name which Naomi adopted in the exclamation forced from her by the recognition of her fellow citizens at Bethlehem. (Ruth 1:20)

 

 

Marah

(bitterness), a place which lay in the wilderness of Shur or Etham, three days journey distant, (Exodus 15:23; 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

(trembling) one of the land marks on the boundary of the tribe of Zebulun. (Joshua 19:11)

 

 

Maranatha

an Aramaic or Syriac expression used by St. Paul at the conclusion of his first Epistle to the Corinthians, ch. (1 Corinthians 16:22) signifying "our Lord cometh."

 

 

Marble

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. (Esther 1:8)

 

 

Marcheshvan

[Month]

 

 

Marcus

the evangelist Mark. (Colossians 4:10); Phle 1:24; 1Pet 5:13 [Mark]

 

 

Mareshah, Or Mareshah

(crest of a hill), one of the cities of Judah in the low country. (Joshua 15:44) It was one of the cities fortified and garrisoned by Rehoboam after the rupture with the northern kingdom. (2 Chronicles 11:8) Near it was fought the great battle between Asa and Zerah. (2 Chronicles 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

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 (Acts 12:12,25; 15:37) becomes "John" alone in (Acts 13:5,13) "Mark" in (Acts 15:39) and thenceforward there is no change. (Colossians 4:10); Phlm 1:24; 2Tim 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem, (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 (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. (1 Peter 5:13) We hear Of him for the first time in 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." (Acts 13:8) With them he visited Cyprus; but at Perga in Pamphylia, (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. (Colossians 4:10,11); Phle 1:24 We next have traces of him in (1 Peter 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." (2 Timothy 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

• By whom written. - The author of this Gospel has been universally believed to be Mark or Marcus, designated in (Acts 12:12,25; 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. 1:1, or, like St. Luke, as the universal Redeemer, "the son of Adam, which was the son of God." ch. 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.

 

 

Market Of Appius

(Acts 28:15) In the Revised Version for Appii Forum of the Authorized Version, which see.

 

 

Marketplaces

(Matthew 20:3; Mark 12:38; Luke 7:35; 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.)

 

 

Maroth

(bitterness), one of the towns of the western lowland of Judah. (Micah 1:12)

 

 

Marriage

• Its origin and history . - The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (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. (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. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of man and wife. In the patriarchal age polygamy prevailed, (Genesis 16:4; 25:1,8; 28:9; 29:23,26; 1 Chronicles 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. (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. (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. (Matthew 5:32; 19:9; Romans 7:3; 1 Corinthians 7:10,11) (c) By the enforcement of moral purity generally (Hebrews 13:4) etc., and especial formal condemnation of fornication. (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 (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 (Genesis 24:58) but this appears to have been subordinate to the previous consent of the father and the adult brothers. (Genesis 24:51; 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 (Genesis 41:42) and of adoption into a family. (Luke 15:25) Between the betrothal sad the marriage so interval elapsed, varying from a few days in the patriarchal age, (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." (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; 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. (Psalms 45:8; Song of Solomon 4:10,11) The bride was veiled. Her robes were white, (Revelation 19:8) and sometimes embroidered with gold thread, (Psalms 45:13,14) and covered with perfumes! (Psalms 45:8) she was further decked out with jewels. (Isaiah 49:18; 61:10; 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," (Judges 14:11) "children of the bride-chamber," (Matthew 9:15) preceded by a band of musicians or singers, (Genesis 31:27; Jeremiah 7:34; 16:9) and accompanied by persons hearing flambeaux, (Jeremiah 25:10) 2 Esdr. 10:2; (Matthew 25:7; 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, (Genesis 29:22; Matthew 22:1-10; Luke 14:8; John 2:2) and the festivities were protracted for seven or even fourteen days. (Judges 14:12; Job 8:19) The guests were provided by the host with fitting robes, (Matthew 22:11) and the feast was enlivened with riddles, (Judges 14:12) and other amusements. The last act in the ceremonial was the conducting of the bride to the bridal chamber, (Judges 15:1; Joel 2:16) where a canopy was prepared. (Psalms 19:5; Joel 2:16) The bride was still completely veiled, so that the deception practiced on Jacob, (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. (Judges 4:18; 1 Samuel 25:14; 2 Kings 4:8) etc. In the New Testament the mutual relations of husband and wife are a subject of frequent exhortation. (Ephesians 5:22,33; Colossians 3:18,19; Titus 2:4,5; 1 Peter 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. (Genesis 18:8; 2 Samuel 13:5) and the distribution of food at meal times, (Proverbs 31:13) the manufacture of the clothing and of the various fabrics required in her home devolved upon her, (Proverbs 31:13,21,22) 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. (Proverbs 31:14,24) The legal rights of the wife are noticed in (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 (Isaiah 54:5; Jeremiah 3:14; Hosea 2:19) In the New Testament the image of the bridegroom is transferred from Jehovah to Christ, (Matthew 9:15; John 3:29) and that of the bride to the Church, (2 Corinthians 11:2; Revelation 19:7; 21:2,9)

 

 

Mars Hill

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. (Acts 17:22-31) St. Paul "disputed daily" in the "market" or agora, (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

(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. (Esther 1:14)

 

 

Martha

(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, (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. (John 11:5) Her position is obviously that of the elder sister the head and manager of the household. In the supper at Bethany (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

a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. (Romans 16:6) as having toiled hard for him.

(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. (John 19:25) In the evening of the same day we find her sitting desolate at the tomb with Mary Magdalene, (Matthew 27:61; 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, (Matthew 28:1; Mark 16:1; Luke 23:56) and was one of those who had "a vision of angels, which said that he was alive." (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

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 (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. (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, (Matthew 27:61; Mark 15:47; Luke 23:55) when she, with Salome and Mary the mother of James, "bought sweet spices that they might come and anoint" the body. (Mark 16:1) The next morning accordingly. in the earliest dawn, (Matthew 28:1; 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." (Matthew 28:5; Mark 16:6) To her first of all Jesus appeared after his resurrection. (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 (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 The Virgin

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. (Psalms 132:11; Luke 1:32; Romans 1:3) She had a sister, named, like herself, (John 19:25) and she was connected by marriage, (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, (John 2:12) and Nazareth, (Matthew 4:13; 13:54; 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, (Acts 1:14) waiting for the coming of the Holy Spirit with power.

 

 

Mary, Mother Of Mark

(Colossians 4:10) was sister to Barnabas. (Acts 4:36; 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, (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

She and her sister Martha appear in (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 (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. (John 12:3)

 

 

Maschil

(song of wisdom), the title of thirteen Psalms 32,45,44,45,52-55,74,78,68,69,142 Ewald regards (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

(drawn out), one of the sons of Aram. (Genesis 10:23) In (1 Chronicles 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

(entreaty), the same as Misheal or Mishal. (1 Chronicles 6:74)

 

 

Massa

(burden), a son of Ishmael. (Genesis 26:14; 1 Chronicles 1:30) His descendants were not improbably the Masani, placed by Ptolemy in the east of Arabia, near the borders of Babylonia.

 

 

Massah

(temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. (Exodus 16:7; Psalms 95:8,9; Hebrews 3:8)

 

 

Massrekah

(vineyard of noble vines), an ancient place, the native spot of Samiah, one of the old king of the Edomites. (Genesis 36:36; 1 Chronicles 1:47)

 

 

Mathusala

= Methuselah, the son of Enoch. (Luke 3:37)

 

 

Matithiah

(gift of God).

• A Levite who presided over the offerings made in the pans. (1 Chronicles 9:31) comp. Levi 6:20 (Levi 6:12) etc.


• One of the Levites appointed by David to minister before the ark in the musical service, (1 Chronicles 16:5) "with harps upon Sheminith," comp. (1 Chronicles 16:21) to lead the choir. (1 Chronicles 15:18,21; 26:3,21)


• One of the family of Nebo who had married a foreign wife, in the days of Ezra. (Ezra 10:43)


• Probably a priest, who stood at the right hand of Ezra when he read the law to the people. (Ezra 8:4)

 

 

Matred

(pushing forward) daughter of Mezahab and mother of Mehetabel, who was wife of Hadar or Hadad of Pau, king of Edom. (Genesis 36:39; 1 Chronicles 1:50)

 

 

Matri

(rain of Jehovah), a family of the tribe of Benjamin, to which Saul the King of Israel belonged. (1 Samuel 10:21)

 

 

Mattan

(a gift).

• The priest of Baal slain before his altars in the idol temple at Jerusalem. (2 Kings 11:18; 2 Chronicles 23:17) He probably accompanied Athalia from Samaria.


• The father of Shephatiah. (Jeremiah 38:1)

 

 

Mattanah

(gift of Jehovah), a station the latter part of the wandering of the Israelites. (Numbers 21:18,19) It was probably situated to the southeast of the Dead Sea.

 

 

Mattaniah