Bible Heaven/Bible Heaven.iso/vines/t0001750

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$$T0001750
\Mankind\
* For MANKIND see MAN, No. 1, Note (3), MAN'S (c), ABUSERS

$$T0001751
\Manna\
<1,,3131,manna>
the supernaturally provided food for Israel during their
wilderness journey (for details see Exod. 16 and Num. 11). The
Hebrew equivalent is given in Exod. 16:15, RV marg., "man hu."
The translations are, RV, "what is it?;" AV and RV marg., "it is
manna." It is described in Ps. 78:24,25 as "the corn of heaven"
and "the bread of the mighty," RV text and AV marg. ("angels'
food," AV text), and in 1 Cor. 10:3, as "spiritual meat." The
vessel appointed to contain it as a perpetual memorial, was of
gold, Heb. 9:4, with Exod. 16:33. The Lord speaks of it as being
typical of Himself, the true Bread from Heaven, imparting
eternal life and sustenance to those who by faith partake
spiritually of Him, John 6:31-35. The "hidden manna" is promised
as one of the rewards of the overcomer, Rev. 2:17; it is thus
suggestive of the moral excellence of Christ in His life on
earth, hid from the eyes of men, by whom He was "despised and
rejected;" the path of the overcomer is a reflex of His life.

        None of the natural substances called "manna" is to be
identified with that which God provided for Israel.

$$T0001752
\Manner\
<A-1,Noun,1485,ethos>
"a habit, custom" (akin to the verb etho, "to be accustomed"),
is always translated "custom" in the RV ("manner" in the AV of
John 19:40; Acts 15:1; 25:16; Heb. 10:25). See CUSTOM. No. 1.

<A-2,Noun,2239,ethos>
primarily "a haunt, abode," then, "a custom, manner," occurs in
the plural in 1 Cor. 15:33, i.e., ethical conduct morals.

<A-3,Noun,5158,tropos>
"a turning, fashion, manner, character, way of life," is
translated "manner" in Acts 1:11, with reference to the Lord's
ascension and return; in Jude 1:7, of the similarity of the evil
of those mentioned in Jude 1:6,7. See CONVERSATION, MEANS, WAY.

        Note: In Acts 15:11, the phrase kath' hon tropon,
"according to what manner," is translated "in like manner as,"
RV (AV, "even as").

<A-4,Noun,5179,tupos>
"a mark or impress," is translated "manner" in Acts 23:25. See
FORM, No. 3.

<A-5,Noun,195,akribeia>
"exactness, precision" (akin to akribes, "exact, careful;" see
akriboo, "to inquire carefully," and akribos, "carefully"),
occurs in Acts 22:3, RV, "strict manner" (AV, "perfect manner").

        Notes: (1) The verb etho, "to be accustomed," has a
perfect tense eiotha, with a present meaning, the neuter of the
participle of which, eiothos, used with the article, signifies
"custom," Luke 4:16. In Acts 17:2 the AV translates it "manner"
(RV, "custom"). See CUSTOM, WONT. (2) For agoge, in 2 Tim. 3:10,
AV, "manner of life" (RV, "conduct") see CONDUCT. (3) For
anastrophe, "manner of life," see LIFE, A, No. 6; cp. LIVE, No.
5. Agoge suggests conduct according to one's leading;
anastrophe, conduct as one goes about and mingles with others.

<B-1,Adjective and Pronoun,4217,potapos>
primarily, "from what country," then, "of what sort," is
rendered "what manner of man." Matt. 8:27: so 2 Pet. 3:11; Mark
13:1 (twice); Luke 1:29; 7:39; 1 John 3:1.

<B-2,Adjective and Pronoun,4169,poios>
"of what sort," is translated "by what manner of (death)" in
John 21:19, RV, (AV, "by what"); in Acts 7:49, "what manner of
(house);" Rom. 3:27, "what manner of law;" 1 Cor. 15:35, "what
manner of body."

<B-3,Adjective and Pronoun,3634,hoios>
a relative pronoun, signifying "what sort of or manner of," is
translated by the latter phrase in 1 Thess. 1:5; some mss. have
it in Luke 9:55, as in AV; the RV follows those in which it is
absent.

<B-4,Adjective and Pronoun,3697,hopoios>
is rendered "what manner of" in 1 Thess. 1:9; Jas. 1:24. See
SORT, A.

<C-1,Adverb,4187,polutropos>
lit., "much turning" (polus, "much," tropos, "a turning"), "in
many ways (or manners)," is rendered "in divers manners" in Heb.
1:1.

<C-2,Adverb,3779,houtos | houto>
"thus, in this way," is rendered "after this manner" in Matt.
6:9; 1 Pet. 3:5; Rev. 11:5. See SO, THUS.

<C-3,Adverb,5615,hosautos>
a strengthened form of hos, "thus," signifies "just so,
likewise, in like manner," e.g., 1 Tim. 2:9; in the following
the RV has "in like manner," for AV, "likewise;" Mark 14:31;
Luke 22:20; Rom. 8:26; 1 Tim. 3:8; 5:25; in Luke 20:31 the RV
has "likewise," AV, "in like manner." See LIKEWISE.

<C-4,Adverb,3668,homoios>
akin to the adjective homoios, "like," signifies in "like
manner, equally;" in the following the RV has "in like manner"
for AV, "likewise;" Matt. 27:41; Mark 4:16; 15:31; Luke 10:32;
13:3; 16:25; John 5:19; (Heb. 9:21); Jas. 2:25; 1 Pet. 3:1,7;
Rev. 8:12; in Rev. 2:15 the AV "which thing I hate" translates a
variant reading (ho miso). See LIKEWISE, SO.

<C-5,Adverb,4459,pos>
how, is translated "after what manner" in Acts 20:18. See MEANS.

        Note: For paraplesios, Heb. 2:14, RV, see LIKEWISE, No.
4.

<D-1,Preposition,2596,kata>
"according to," is translated "after the manner" in John 2:6,
i.e., "in accordance with;" in Rom. 3:5; 1 Cor. 3:3; 9:8, RV,
"after the manner of" (AV, "as").

<E-1,Verb,5159,tropophoreo>
"to bear another's manners," is translated "suffered He (their)
manners" in Acts 13:18. For this and the alternative reading see
BEAR, No. 8.

        Notes: (1) In the following the phrase kata tauta, or
kata ta auta, lit., "according to the same things," is
translated "in (the) like (RV, same) manner," Luke 6:23; 6:26,
RV (AV, "so"); Luke 17:30, RV, "after the same manner" (AV,
"even thus"). (2) In Phil. 2:18 the phrase to ... auto, lit.,
"the same (thing)," used adverbially, is translated "in the same
manner," RV (AV, "for the same cause"). (3) In Mark 13:29, AV,
kai, "also" (SO RV), is translated "in like manner." (4) In Acts
15:23 some mss. have the demonstrative pronoun tode used
adverbially and rendered "after this manner" (AV). The RV,
adhering to the mss. in which it is absent, inserts the word
"thus" in italics. (5) In Acts 25:20 a phrase lit. rendered "(as
to) the inquiry concerning these things" (or according to some
mss. "this person," whether "Jesus" or "Paul," Acts 25:19), is
translated "of such manner of questions," AV (RV, "how to
inquire concerning these things"). (6) In Luke 1:66, AV, ara,
"then" (so RV), is rendered freely "(what) manner." (7) In Luke
24:17, AV, the pronoun tis, "who, what," in the plural (RV,
"what") is translated "what manner of;" similarly, in the
singular in Mark 4:41; Luke 8:25 (RV, "who"); John 7:36. (8) In
Gal. 2:14, AV, the adverb ethnikos, "in gentile fashion"
(ethnos, "a nation:" in the plural, "Gentiles or nations"), is
translated "after the manner of Gentiles" (RV, "as do"). (9) In
Matt. 12:31; Luke 11:42; Rev. 18:12, AV, pas, "every" (so RV),
is translated "all manner."

$$T0001753
\Manservant\
<1,,3816,pais>
"a child, boy, youth," also means "a servant, attendant;" in
Luke 12:45 it is used in the plural "menservants," in contrast
to paidiske, "a maidservant." See CHILD, No. 4.

$$T0001754
\Mansions\
<1,,3438,mone>
primarily "a staying, abiding" (akin to meno, "to abide"),
denotes an "abode" (Eng., "manor," "manse," etc.), translated
"mansions" in John 14:2; "abode" in John 14:23. There is nothing
in the word to indicate separate compartments in heaven; neither
does it suggest temporary resting places on the road.

$$T0001755
\Manslayers\
<1,,409,androphonos>
from aner, "a man," and phoneus, "a murderer," occurs in the
plural in 1 Tim. 1:9.

$$T0001756
\Mantle\
<1,,4018,peribolaion>
lit., "that which is thrown around," is translated "mantle" in
Heb. 1:12, RV (AV, "vesture.") See COVERING, VEIL.

$$T0001757
\Many\
<1,,4183,polus>
"much, many, great," is used especially of number when its
significance is "many," e.g., Matt. 8:30; 9:10; 13:17; so the RV
of Matt. 12:15, where some mss. follow the word by ochloi,
"multitudes;" 1 Cor. 12:12; Rev. 1:15; it is more frequently
used as a noun, "many (persons)," e.g., Matt. 3:7; 7:22; 22:14;
with the article, "the many," e.g., Matt. 24:12, RV; Mark 9:26,
RV, "the more part" (AV "many"); Rom. 5:15,19 (twice), RV; Rom.
12:5; 1 Cor. 10:17; 10:33, RV; so 2 Cor. 2:17; in 1 Cor. 11:30,
RV, "not a few." In Luke 12:47 it is translated "many stripes,"
the noun being understood. See GREAT, MUCH.

        Notes: (1) In Luke 23:8 some mss. have polla, "many
things," though it is absent from the most authentic; see the
RV. (2) In Mark 6:20 the RV, following the mss. which have
aporeo, "to be perplexed," translates polla by "much;" some mss.
have poieo, "to do;" hence AV, "did many things." (3) In Gal.
4:27 the plural of polus, with mallon, "more," is translated
"more" in the RV (AV, "many more"), lit., "many are the children
of the desolate more than of her that, etc.," the phrase
implying that both should have many children, but the desolate
more than the other. (4) In John 7:40 there is no word in the
original representing "some" or "many."

<2,,4119,pleion>
"more, greater," the comparative of No. 1, is translated "many"
in Acts 2:40; 13:31; 21:10; 24:17; 25:14; 27:20; 28:23 (AV; RV,
"in great number"); with the article, "most," RV (or rather,
"the more part"), Acts 19:32; 1 Cor. 10:5, and Phil. 1:14 (for
AV, "many," an important change); in 2 Cor. 2:6, RV, "the many"
(marg., "the more"); so 2 Cor. 4:15; in 2 Cor. 9:2, "very many"
(marg., "the more part"); in Heb. 7:23, RV, "many in number"
(AV, "many"). See GREATER, MORE.

<3,,2425,hikanos>
"sufficient," when used of number sometimes signifies "many,"
suggesting a sufficient number, (a) with nouns, Luke 8:32; 23:9;
Acts 9:23,43; 20:8; 27:7; (b) absolutely, some noun being
understood, e.g., Acts 12:12; 14:21; 19:19; 1 Cor. 11:30. See
ABLE, C, No. 2.

<4,,3745,hosos>
"how much, how many, how great, as much as, as many as," is
translated "as many as," e.g., in Matt. 14:36; Mark 3:10; Luke
9:5, RV (AV, "whosoever"); Acts 2:39; in Acts 9:16, RV, "how
many things" (AV, "how great things"); in Rom. 6:3 the RV
renders it by "all we who" (AV, "so many of us as"), a necessary
alteration, not singling out some believers from others, as if
some were not baptized, but implying what was recognized as true
of all (see Acts 18:8); in 2 Cor. 1:20, RV, "how many soever be"
(AV, "all"). See ALL, C.

<5,,4214,posos>
"how much, how great, how many," has the last meaning in Matt.
15:34; 16:9,10; 27:13 ("how many things"); Mark 6:38; 8:5,19,20;
15:4 ("how many things"); Luke 15:17; Acts 21:20. See GREAT.

<6,,5118,tosoutos>
"so great, so much, so many," (a) qualifying a noun, is rendered
"these many (years)" in Luke 15:29; "so many," John 12:37; 1
Cor. 14:10; (b) without a noun, John 6:9; 21:11; Gal. 3:4, "so
many things." See GREAT.

        Note: In John 17:2, AV, the neuter of pas, "all,"
followed by the neuter of the relative pronoun "what," and then
by the plural of the personal pronoun, is translated "to as many
as" (RV, "whatsoever ... to them").

$$T0001758
\Maran-atha\
<1,,3134,maran-atha>
an expression used in 1 Cor. 16:22, is the Greek spelling for
two Aramaic words, formerly supposed by some to be an
imprecatory utterance or "a curse reinforced by a prayer," an
idea contrary to the intimations coveyed by its use in early
Christian documents, e.g., "The Teaching of the Apostles," a
document of the beginning of the 2nd cent., and in the
"Apostolic Constitutions" (vii. 26), where it is used as
follows: "Gather us all together into Thy Kingdom which Thou
hast prepared. Maranatha, Hosanna to the Son of David; blessed
is He that cometh, etc."

        The first part, ending in 'n,' signifies "Lord;" as to
the second part, the Fathers regarded it as a past tense, "has
come." Modern expositors take it as equivalent to a present,
"cometh," or future, "will come." Certain Aramaic scholars
regard the last part as consisting of 'tha,' and regard the
phrase as an ejaculation, "Our Lord, come," or "O Lord, come."
The character of the context, however, indicates that the
Apostle is making a statement rather than expressing a desire or
uttering a prayer.

        As to the reason why it was used, most probably it was a
current ejaculation among early Christians, as embodying the
consummation of their desires.

        "At first the title Marana or Maran, used in speaking to
and of Christ was no more than the respectful designation of the
Teacher on the part of the disciples." After His resurrection
they used the title of or to Him as applied to God, "but it must
here be remembered that the Aramaic-speaking Jews did not, save
exceptionally, designate God as 'Lord'; so that in the
'Hebraist' section of the Jewish Christians the expression 'our
Lord' (Marana) was used in reference to Christ only" (Dalman,
The Words of Jesus).

$$T0001759
\Marble\
<1,,3139,marmaros>
primarily denoted any "glistering stone" (from maraino, "to
glisten"); hence, "marble," Rev. 18:12.

$$T0001760
\Mariners\
<1,,3492,nautes>
"a seaman, mariner, sailor" (from naus, "a ship," Eng.,
"nautical"), is translated "sailors" in Acts 27:27,30, RV (AV,
"shipmen"); in Rev. 18:17, RV, "mariners" (AV, "sailors").

$$T0001761
\Mark (Noun)\
<1,,5480,charagma>
denotes "a stamp, impress," translated "mark" in Rev. 13:16,17,
etc. See GRAVEN.

<2,,4742,stigma>
denotes "a tattooed mark" or "a mark burnt in, a brand" (akin to
stizo, "to prick"), translated "marks" in Gal. 6:17. "It is
probable that the Apostle refers to the physical sufferings he
had endured since he began to proclaim Jesus as Messiah and Lord
[e.g., at Lystra and Philippi]. It is probable, too, that this
reference to his scars was intended to set off the insistence of
the Judaizers upon a body-mark which cost them nothing. Over
against the circumcision they demanded as a proof of obedience
to the law he set the indelible tokens, sustained in his own
body, of his loyalty to the Lord Jesus. As to the origin of the
figure, it was indeed customary for a master to brand his
slaves, but this language does not suggest that the Apostle had
been branded by His Master. Soldiers and criminals also were
branded on occasion; but to neither of these is the case of Paul
as here described analogous. The religious devotee branded
himself with the peculiar mark of the god whose cult he
affected; so was Paul branded with the marks of his devotion to
the Lord Jesus. It is true such markings were forbidden by the
law, Lev. 19:28, but then Paul had not inflicted these on
himself.

        "The marks of Jesus cannot be taken to be the marks
which the Lord bears in His body in consequence of the
Crucifixion; they were different in character." * [* From Notes
on Galatians, by Hogg and Vine, p. 344.]

<3,,4649,skopos>
primarily "a watcher, watchman" (as in the Sept., e.g., Ezek.
3:17), then, "a mark on which to fix the eye" (akin to skopeo,
"to look at"), is used metaphorically in Phil. 3:14, of "an aim
or object," RV, "goal." See GOAL.

$$T0001762
\Mark (Verb)\
<1,,1907,epecho>
lit., "to hold upon" (epi, "upon," echo, "to hold"), signifies
(like parecho) "to hold out," Phil. 2:16, of the word of life;
then, "to hold one's mind towards, to observe," translated
"marked" in Luke 14:7, of the Lord's observance of those who
chose the chief seats. See HEED, HOLD, STAY.

<2,,4648,skopeo>
"to look at, behold, watch, contemplate," (akin to skopos, "a
mark," see Noun above), is used metaphorically of "looking to,"
and translated "mark" in Rom. 16:17, of a warning against those
who cause divisions, and in Phil. 3:17, of observing those who
walked after the example of the Apostle and his fellow workers,
so as to follow their ways. See HEED, Note (1), LOOK.

$$T0001763
\Market, Market-place\
<1,,58,agora>
primarily "an assembly," or, in general, "an open space in a
town" (akin to ageiro, "to bring together"), became applied,
according to papyri evidences, to a variety of things, e.g., "a
judicial assembly," "a market," or even "supplies, provisions"
(Moulton and Milligan, Vocab.). In the NT it denotes "a place of
assembly, a public place or forum, a market-place." A variety of
circumstances, connected with it as a public gathering place, is
mentioned, e.g., business dealings such as the hiring of
laborers, Matt. 20:3; the buying and selling of goods, Mark 7:4
(involving risk of pollution); the games of children, Matt.
11:16; Luke 7:32; exchange of greetings, Matt. 23:7; Mark 12:38;
Luke 11:43; 20:46; the holding of trials, Acts 16:19; public
discussions, Acts 17:17. Mark 6:56 records the bringing of the
sick there. The word always carries with it the idea of
publicity, in contrast to private circumstances.

        The RV always translates it "market-place" or in the
plural. The AV sometimes changes the rendering to "markets" and
translates it "streets" in Mark 6:56. See STREET.

$$T0001764
\Marred\
* Note: In Mark 2:22, apollumi, "to destroy, perish," is found
in the most authentic mss. as applying both to the wine and the
wine skins, RV, "perisheth;" the AV follows the mss. which tell
of the wine being "spilled" (ekcheo, "to pour out"), and the
skins (AV, "bottles") being "marred." See DESTROY, No. 1.

$$T0001765
\Marriage (give in), Marry\
<A-1,Noun,1062,gamos>
"a marriage, wedding," or "wedding feast," is used to denote (a)
the ceremony and its proceedings, including the "marriage
feast," John 2:1,2; of the "marriage ceremony" only,
figuratively, Rev. 19:7, as distinct from the "marriage feast"
(v. 9); (b) "the marriage feast," RV in Matt. 22:2-4,9; in Matt.
22:8,10, "wedding;" in Matt. 25:10, RV "marriage feast;" so Luke
12:36; 14:8; in Matt. 22:11,12, the "wedding garment" is, lit.,
"a garment of a wedding." In Rev. 19, where, under the figure of
a "marriage," the union of Christ, as the Lamb of God, with His
heavenly bride is so described, the marriage itself takes place
in heaven during the Parousia, Rev. 19:7 (the aorist or point
tense indicating an accomplished fact; the bride is called "His
wife"); the "marriage feast" or supper is to take place on
earth, after the Second Advent, Rev. 19:9. That Christ is spoken
of as the Lamb points to His atoning sacrifice as the ground
upon which the spiritual union takes place. The background of
the phraseology lies in the OT description of the relation of
God to Israel, e.g., Isa. 54:4,ff.; Ezek. 16:7,ff; Hos. 2:19;
(c) "marriage" in general, including the "married" state, which
is to be "had in honor," Heb. 13:4, RV.

        Note: Among the Jews the "marriage supper" took place in
the husband's house and was the great social event in the family
life. Large hospitality, and resentment at the refusal of an
invitation, are indicated in Matt. 22:1-14. The "marriage" in
Cana exhibits the way in which a "marriage feast" was conducted
in humbler homes. Special honor attached to the male friends of
the bridegroom, "the sons of the bridechamber," Matt. 9:15, RV
(see BRIDECHAMBER). At the close the parents conducted the bride
to the nuptial chamber (cp. Judg. 15:1)

<B-1,Verb,1060,gameo>
"to marry" (akin to A), is used (a) of "the man," Matt. 5:32;
19:9,10; 22:25 (RV; AV, "married a wife"); Matt. 22:30; 24:38;
Mark 6:17; 10:11; 12:25; Luke 14:20; 16:18; 17:27, RV, "married"
(AV, "married wives"); Luke 20:34,35; 1 Cor. 7:28 (1st part); 1
Cor. 7:33; (b) of "the woman," in the Active Voice, Mark 10:12;
1 Cor. 7:28 (last part); 1 Cor. 7:34; 1 Tim. 5:11,14; in the
Passive Voice, 1 Cor. 7:39; (c) of "both sexes," 1 Cor.
7:9,10,36; 1 Tim. 4:3.

<B-2,Verb,1061,gamizo>
"to give in marriage," is used in the Passive Voice in Matt.
22:30 (2nd clause), some mss. have No. 5 here; Mark 12:25 (No. 3
in some mss.); Luke 17:27 (No. 5 in some mss.); 20:35 (last
word), Passive (Nos. 3 and 4 in some mss.); in the Active Voice
Matt. 24:38 (Nos. 3 and 5 in some mss.); further, of giving a
daughter in "marriage," 1 Cor. on the whole, may be taken as the
meaning. In this part of the Epistle, the Apostle was answering
a number of questions on matters about which the church at
Corinth had written to him, and in this particular matter the
formal transition from "marriage" in general to the subject of
giving a daughter in "marriage," is simple. Eastern customs
naturally would involve the inclusion of the latter in the
inquiry and the reply.

<B-3,Verb,1061,gamisko>
an alternative for No. 2, Luke 20:34 (some mss. have No. 4); in
some mss. in Mark 12:25; Luke 20:35.

<B-4,Verb,1548,ekgamisko>
"to give out in marriage" (ek, "out," and No. 3): see Nos. 2 and
3.

<B-5,Verb,1547,ekgamizo>
an alternative for No. 4: see Nos. 2 and 3.

<B-6,Verb,1918,epigambreuo>
"to take to wife after" (epi, "upon," gambros, "a connection by
marriage"), signifies "to marry" (of a deceased husband's next
of kin, Matt. 22:24). Cp. Gen. 38:8.

        Note: In Rom. 7:3 (twice) and Rom 7:4, AV, ginomai, "to
become" (here, "to become another man's"), is translated "be
married" (RV, "be joined").

$$T0001766
\Marrow\
<1,,3452,muelos>
"marrow," occurs in Heb. 4:12, where, by a natural metaphor, the
phraseology changes from the material to the spiritual.

$$T0001767
\Martyr\
* For MARTYR see WITNESS

$$T0001768
\Marvel (Noun and Verb), Marvellous\
<A-1,Noun,2295,thauma>
"a wonder" (akin to theaomai, "to gaze in wonder"), is found in
the most authentic mss. in 2 Cor. 11:14 (some mss. have the
adjective thaumastos: see C, below), "(no) marvel;" in Rev.
17:6, RV, "wonder" (AV, "admiration"), said of John's
astonishment at the vision of the woman described as Babylon the
Great. In the Sept., Job 17:8; 18:20; in some mss., 20:8; 21:5.
Cp. teras, "a wonder;" semeion, "a sign;" thambos, "wonder;"
ekstasis, "amazement."

<B-1,Verb,2296,thaumazo>
signifies "to wonder at, marvel" (akin to A); the following are
RV differences from the AV: Luke 2:33, "were marveling" for
"marveled;" Luke 8:25; 11:14, "marveled" for "wondered;" Luke
9:43, "were marveling" for "wondered;" 2 Thess. 1:10, "marveled
at" for "admired" (of the person of Christ at the time of the
shining forth of His Parousia, at the Second Advent). See
WONDER.

        Note: In Matt. 9:8, AV translates this verb; RV, phobeo,
"were afraid."

<B-2,Verb,1537 2296,ekthaumazo>
a strengthened form of No. 1 (ek, intensive), is found in the
best mss. in Mark 12:17, RV, "wondered greatly" (some mss. have
No. 1).

<C-1,Adjective,2298,thaumastos>
"marvellous" (akin to A and B), is said (a) of the Lord's doing
in making the rejected Stone the Head of the corner, Matt.
21:42; Mark 12:11; (b) of the erstwhile blind man's astonishment
that the Pharisees knew not from whence Christ had come, and yet
He had given him sight, John 9:30, RV, "the marvel," AV, "a
marvellous thing;" (c) of the spiritual light into which
believers are brought, 1 Pet. 2:9; (d) of the vision of the
seven angels having the seven last plagues, Rev. 15:1; (e) of
the works of God, 15:3.

$$T0001769
\Master (Noun and Verb)\
<A-1,Noun,1320,didaskalos>
"a teacher" (from didasko, "to teach"), is frequently rendered
"Master" in the four Gospels, as a title of address to Christ,
e.g., Matt. 8:19; Mark 4:38 (there are more instances in Luke
than in the other Gospels); John 1:38, where it interprets
"Rabbi;" John 20:16, where it interprets "Rabboni." It is used
by Christ of Himself in Matt. 23:8 (see No. 6) and John
13:13-14; by others concerning Him, Matt. 17:24; 26:18; Mark
5:35; 14:14; Luke 8:49; 22:11; John 11:28. In John 3:10, the
Lord uses it in addressing Nicodemus, RV, "the teacher" (AV, "a
master"), where the article does not specify a particular
"teacher," but designates the member of a class; for the class
see Luke 2:46, "the doctors" (RV, marg., "teachers"). It is used
of the relation of a disciple to his "master," in Matt.
10:24,25; Luke 6:40. It is not translated "masters" in the rest
of the NT, save in the AV of Jas. 3:1 "(be not many) masters,"
where obviously the RV "teachers" is the meaning. See TEACHER.

<A-2,Noun,2962,kurios>
"a lord, one who exercises power," is translated "masters" in
Matt. 6:24; 15:27; Mark 13:35; Luke 16:13; Acts 16:16,19; Rom.
14:4, AV (RV, "Lord"); Eph. 6:5,9 (twice), the 2nd time of
Christ; so in Col. 3:22; 4:1. See LORD.

<A-3,Noun,1203,despotes>
one who has "absolute ownership and uncontrolled power," is
translated "masters" in 1 Tim. 6:1,2; Titus 2:9; 1 Pet. 2:18; of
Christ, 2 Tim. 2:21; 2 Pet. 2:1, RV (for AV, "Lord"); in Jude
1:4, RV, it is applied to Christ "(our only) Master (and Lord,
Jesus Christ)," AV "(the only) Lord (God);" in Rev. 6:10, RV, in
an address to God, "O Master" (AV, "O Lord"). It is rendered
"Lord" in Luke 2:29; Acts 4:24. See LORD.

        Note: For "master of the house," see GOODMAN.

<A-4,Noun,4461,rabbei>
was an Aramaic word signifying "my master," a title of
respectful address to Jewish teachers.

        "The Aramaic word rabbei, transliterated into Greek, is
explicitly recognized as the common form of address to Christ,
Matt. 26:25 (cp., however, Matt. 26:22, kurios); 26:49; Mark
9:5, but Matt. 17:4, kurios" (Dalman, The Words of Jesus).

        In the following the RV has "Rabbi" for AV "Master;"
Matt. 26:25,49; Mark 9:5; 11:21; 14:45; John 4:31; 9:2; 11:8. In
other passages the AV has "Rabbi," Matt. 23:7-8; John 1:38,49;
3:2,26; 6:25.

        Note: The form Rabbounei (Rabboni), in Mark 10:51, is
retained in the RV (for AV, "Lord"); in John 20:16, in both AV
and RV. This title is said to be Galilean; hence it would be
natural in the lips of a woman of Magdala. It does not differ
materially from "Rabbi."

<A-5,Noun,1988,epistates>
denotes "a chief, a commander, overseer master." It is used by
the disciples in addressing the Lord, in recognition of His
authority rather than His instruction (Nos. 1 and 6); it occurs
only in Luke 5:5; 8:24,45; 9:33,49; 17:13. In the Sept., 2 Kings
25:19; 2 Chron. 31:12; Jer. 36:26; 52:25.

        Note: "The form epistata ... alongside of the commoner
didaskale is ... a Greek synonym for the latter, and both are to
be traced back to the Aramaic rabbei." Christ forbade His
disciples to allow themselves to be called rabbi, "on the ground
that He alone was their Master, Matt. 23:8. In reference to
Himself the designation was expressive of the real relation
between them. The form of address 'Good Master' He, however,
refused to allow, Mark 10:17,18 ... in the mouth of the speaker
it was mere insolent flattery ... the Lord was unwilling that
anyone should thoughtlessly deal with such an epithet; and here,
as always, the honor due to the Father was the first
consideration with Him. ... The primitive community never
ventured to call Jesus 'Our Teacher' after He had been exalted
to the Throne of God. The title rabbi, expressing the relation
of the disciple to the teacher, vanished from use; and there
remained only the designation maran, the servant's appropriate
acknowledgement of his Lord" (Dalman).

<A-6,Noun,2519,kathegetes>
properly "a guide" (akin to kathegeomai, "to go before, guide;"
kata, "down," hegeomai, "to guide"), denotes "a master, a
teacher," Matt. 23:10 (twice); some mss. have it in Matt. 23:8,
where the most authentic have No. 1.

<A-7,Noun,2942,kubernetes>
"the pilot or steersman of a ship," or, metaphorically, "a guide
or governor" (akin to kubernao, "to guide:" Eng., "govern" is
connected; cp. kubernesis, "a steering, pilotage," 1 Cor. 12:28,
"governments"), is translated "master" in Acts 27:11;
"shipmaster" in Rev. 18:17. In the Sept., Prov. 23:34; Ezek.
27:8,27-28.

<B-1,Verb,2634,katakurieuo>
"to exercise lordship" (kata, "down upon," kurios, "a lord"), is
translated "mastered" in Acts 19:16, RV, of the action of the
evil spirit on the sons of Sceva (AV, "overcame"). In
translating the word amphoteron by its primary meaning, "both,"
the RV describes the incident as referring to two only. It has
been shown, however, that in the period of the Koine (see
Foreword) amphoteroi, "both," was no longer restricted to two
persons. Ramsay ascribes the abruptness of the word here to the
vivid narrative of an eye witness. See DOMINION, LORD, LORDSHIP.

$$T0001770
\Masterbuilder\
<1,,753,architekton>
from arche, "rule, beginning," and tekton, "an artificer"
(whence Eng., "architect"), "a principal artificer," is used
figuratively by the Apostle in 1 Cor. 3:10, of his work in
laying the foundation of the local church in Corinth, inasmuch
as the inception of the spiritual work there devolved upon him.
The examples from the papyri and from inscriptions, as
illustrated by Moulton and Milligan, show that the word had a
wider application than our "architect," and confirm the
rendering "masterbuilder" in this passage, which is of course
borne out by the context.

$$T0001771
\Matter, Matters\
<1,,3056,logos>
"a word, speech, discourse, account," hence also "that which is
spoken of, a matter, affair, thing," is translated "matter" in
Mark 1:45; Acts 8:21; 15:6; 19:38; in the RV of Phil. 4:15, "in
the matter of" (AV, "concerning"). See ACCOUNT.

<2,,4229,pragma>
akin to prasso, "to do," denotes (a) "that which has been done,
a deed," translated "matters" in Luke 1:1, RV (AV, "things");
"matter" in 2 Cor. 7:11; (b) "that which is being done, an
affair," translated "matter" in Rom. 16:2, RV (AV, "business");
1 Cor. 6:1, in a forensic sense, "a lawsuit" (frequently found
with this meaning in the papyri); 1 Thess. 4:6, "in the matter,"
i.e., the "matter" under consideration, which, as the preceding
words show, is here the sin of adultery. See BUSINESS, B, Note
(1), THING.

<3,,1462,enklema>
"an accusation, charge," Acts 25:16, RV, "matter laid against
him;" elsewhere, Acts 23:29, "charge;" see ACCUSATION, A, No. 3.

        Notes: (1) In Gal. 2:6, the statement "it maketh no
matter" translates the verb diaphero, "to bear asunder, make a
difference," with ouden, "nothing," used adverbially, i.e., "it
makes no difference (to me);" his commission from the Lord
relieved him of responsibility to the authority of the Apostles.
(2) In 1 Cor. 9:11, RV, the neuter of the adjective megas
"great," is translated "a great matter" (AV, "a great thing").
(3) In Jas. 3:5, AV, hule, "a wood, forest," is translated "a
matter" (RV, and AV marg., "wood"). In older English the word
"matter" actually meant "wood" (like its Latin original,
materia). (4) In Acts 17:32, the AV adds "matter" to the pronoun
"this," RV, "(concerning) this." (5) In 2 Cor. 8:19, RV, the
phrase, lit., "in this grace." (6) In 2 Cor. 8:20, RV, the
phrase, lit., "in this bounty" is translated "in the matter of
this bounty" (AV, "in this abundance"). (7) In 2 Cor. 9:5, the
phrase, lit., "as a bounty" is amplified to "as a matter of
bounty." (8) For 1 Pet. 4:15 see BUSYBODY. See also OTHER, THIS,
THESE, WEIGHTIER, WRONG.

$$T0001772
\May, Mayest, Might\
<1,,1410,dunamai>
"to be able, have power," whether by personal ability,
permission, or opportunity, is sometimes rendered "may" or
"might," e.g., Matt. 26:9; Mark 14:5; Acts 17:19; 1 Thess. 2:6.
In the following the RV substitutes "can," "canst," "couldst,"
for the AV, e.g., Matt. 26:42; Mark 4:32; 14:7; Luke 16:2; Acts
24:11; 25:11; 27:12; 1 Cor. 7:21; 14:31 (here the alteration is
especially important, as not permission for all to prophesy, but
ability to do so, is the meaning); Eph. 3:4. In the following
the RV substitutes the verb "to be able," Acts 19:40; 24:8; Rev.
13:17. See ABLE, B, No. 1.

<2,,1832,exesti>
"it is premitted, lawful" (eimi, "to be," prefixed by ek,
"from"), is rendered "(I) may" in Acts 2:29, RV [AV, "let
(me)"]; in Acts 21:37, "may (I)," lit., "is it permitted (me to
speak)?" Some mss. have it in Acts 8:37, "thou mayest" (AV). See
LAWFUL.

<3,,2481,isos>
"equally" (from the adjective isos, "equal"), is translated "it
may be" in Luke 20:13 (i.e., "perhaps").

<4,,5177,tunchano>
"to meet with, reach, obtain," denotes, intransitively, "to
happen, chance, befall;" used impersonally with the conjunction
ei, "if," it signifies "it may be," "perhaps," e.g., 1 Cor.
14:10; 15:37, "it may chance;" 1 Cor. 16:6.

        Notes: (1) In Matt. 8:28, AV, ischuo, "to have strength,
be strong, be well able," is translated "might" (RV, "could").
(2) "May," "might," sometimes translate the prepositional phrase
eis, "unto," with the definite article, followed by the
infinitive mood of some verb, expressing purpose, e.g., Acts
3:19, "may be blotted out," lit., "unto the blotting out of;"
Rom. 3:26, "that he might be," lit., "unto his being;" so Rom.
8:29; 2 Cor. 1:4, "that we may be able," lit., "unto our being
able;" Eph. 1:18, "that ye may know," lit., "unto your knowing;"
Acts 7:19; Rom. 1:11; 4:16; 12:2; 15:13; Phil. 1:10; 1 Thess.
3:10,13; 2 Thess. 1:5; 2:6,10; Heb. 12:10. In Luke 20:20 the
best mss. have hoste, "so as to," RV, as, e.g., in 1 Pet. 1:21.
Sometimes the article with the infinitive mood without a
preceding preposition, expresses result, e.g., Luke 21:22; Acts
26:18 (twice), "that they may turn," RV; cp. Rom. 6:6; 11:10; 1
Cor. 10:13; Phil. 3:10, "that I may know;" Jas. 5:17.

        (3) The phrases "may be," "might be," are frequently the
rendering of the verb "to be," in the subjunctive or optative
moods, preceded by a conjunction introducing a condition, or
expressing a wish or purpose, e.g., Matt. 6:4; John 14:3; 17:11.
Sometimes the phrase translates simply the infinitive mood of
the verb eimi, "to be," e.g., Luke 8:38, lit., "to be (with
Him);" so the RV in 2 Cor. 5:9; in 2 Cor. 9:5, "that (the same)
might be," lit., "(the same) to be."

        (4) In Heb. 7:9 the phrase hos ("so") epos ("a word")
eipen ("to say"), i.e., lit., "so to say a word" is an idiom,
translated in the RV, "so to say" (AV, "if I may so say"); the
Eng. equivalent is "one might almost say."

$$T0001773
\Me\
* Notes: (1) The pronoun, whether alone or with some English
preposition, e.g., "of, to, for, in," translates one or other of
the oblique cases of ego, "I." (2) In Philem. 1:13 the reflexive
pronoun emauton, "myself," is translated "me," governed by the
preposition pros, with, lit., "with myself." (3) In Titus 1:3,
for the AV, "is committed unto me," the RV has "I was
intrusted." (4) In Phil. 2:23, "how it will go with me," is,
lit., "the (things) concerning me." (5) The phrase en emoi, "in
me," is used (a) instrumentally (en, instrumental, "by" or
"through"), e.g., 2 Cor. 13:3; (b) subjectively, "within me,"
e.g., Gal. 2:20; (c) objectively, "in my case," e.g., 1 Cor.
9:15; 14:11; Gal. 1:16,24; 1 Tim. 1:16. (6) In Luke 22:19 the
possessive pronoun emos, "my," is rendered "of Me," lit.,
"(into) My (remembrance)."

$$T0001774
\Meal\
<1,,224,aleuron>
"meal" (akin to aleuo, "to grind," and therefore, lit., "what is
ground"), occurs in Matt. 13:33; Luke 13:21.

$$T0001775
\Mean (Adjective)\
<1,,767,asemos>
lit., "without mark" (a, negative, sema, "a mark"), i.e.,
"undistinguished, obscure," was applied by the Apostle Paul
negatively, to his native city, Tarsus, Acts 21:39. Moulton and
Milligan (Vocab.) have a note as follows: "This word occurs
perpetually in the papyri to denote a man who is 'not
distinguished' from his neighbors by the convenient scars on
eyebrow or arm or right shin, which identify so many individuals
in formal documents." Deissmann suggests that the word may have
been the technical term for "uncircumcised," among the Greek
Egyptians. In another papyrus document a pair of silver
bracelets are described as of "unstamped" (asemos) silver.

$$T0001776
\Mean (Verb)\
<1,,1510,eimi>
"to be," in certain of its forms, has an explicative force,
signifying "to denote, to import," e.g., Matt. 9:13; 12:7,
"(what this) meaneth," lit., "(what this) is;" Luke 18:36,
"meant" (lit., "might be"); Acts 10:17, "might mean," RV (lit.,
"might be"); in Luke 15:26 the RV keeps to the verb "to be,"
"(what these things) might be" (AV, "meant"). In Acts 2:12 the
verb "to be" is preceded by thelo, "to will," and the phrase is
translated "(what) meaneth (this)," lit., "(what) does (this)
will to be?" in Acts 17:20, lit., "(what do these things) will
to be?"

<2,,3004,lego>
"to say," sometimes has the significance of "meaning" something;
so the RV in 1 Cor. 1:12; AV, "(this) I say." Notes: (1) In Acts
27:2, AV, mello, "to be about to," is translated "meaning" (RV,
"was about to"), with reference to the ship (according to the
best mss.). (2) In Acts 21:13, AV, poieo, "to do," is translated
"(what) mean ye (to weep);" RV, "(what) do ye, (weeping)." (3)
The abbreviated original in 2 Cor. 8:13 is rendered by the
italicized additions, AV, "I mean (not)," RV, "I say (not)
this." Cp. the RV italics in Mark 6:2.

$$T0001777
\Meaning\
<1,,1411,dunamis>
"power, force," is used of the significance or force of what is
spoken, 1 Cor. 14:11. See MIGHT, POWER.

$$T0001778
\Means (by all, by any, etc.)\
<1,,3843,pantos>
an adverb from pas, "all," denoting "wholly, altogether,
entirely," is used in 1 Cor. 9:22, "by all means." When the
Apostle says, "I am become all things to all men, that I may by
all means save some," he is simply speaking of his accommodating
himself to various human conditions consistently with fidelity
to the truth, with no unscriptural compliance with men, but in
the exercise of self denial; "by all means" refers to the
preceding context from 1 Cor. 9:18, and stresses his desire to
be used in the salvation of some. It is found in Acts 21:22, RV,
"certainly." Some mss. have the word in this sense in Acts 18:21
(AV). See ALTOGETHER, B, No. 1.

<2,,4458,pos>
"at all, somehow, in any way," is used after the conjunction (a)
ei, "if," meaning "if by any means," e.g., Acts 27:12; Rom.
1:10; 11:14; Phil. 3:11; (b) me, "lest, lest by any means,"
e.g., 1 Cor. 8:9; 9:27; 2 Cor. 2:7, RV (AV, "perhaps"); 2 Cor.
9:4, RV (AV, "haply"); 11:3; 12:20, RV; Gal. 2:2; 4:11, RV (AV,
"lest"); 1 Thess. 3:5 (AV, "lest by some means").

<3,,1537,ek>
"out of, from, by," suggesting "the source from which something
is done," is sometimes rendered "by means of," e.g., Luke 16:9,
RV, "by means of (the mammon of unrighteousness);" AV, "of;" 2
Cor. 1:11, "by (the) means of (many)."

<4,,1223,dia>
"by, by means of," when followed by the genitive case, is
instrumental, e.g., 2 Pet. 3:6, RV, "by which means" (AV,
"whereby").

<5,,4459,pos>
an interrogative adverb (different from No. 2), "how, in what
way," Luke 8:36, AV, "by what means," RV, "how;" so John 9:21;
cp. Note (4) below.

        Notes: (1) In Luke 5:18 the AV adds the word "means" in
italics. (2) The word tropos, "a manner, way," is sometimes used
in a prepositional phrase, e.g., 2 Thess. 2:3, AV, "by any
means," RV, "in any wise, lit., "in any manner;" 3:16, AV, "by
all means," RV, "in all ways," lit., "in every manner." (3) The
double negative ou me, i.e., "no not," "not at all," is
translated "by no means," Matt. 5:26; in Luke 10:19, "by any
means," AV (RV, "in any wise"); Luke 12:59, RV, "by no means"
(AV, "not). (4) In Acts 4:9, the phrase en, "in" or "by," with
tini (from tis, "who"), lit., "in whom" (RV, marg.), is
translated "by what means." (5) In Heb. 9:15, RV, the verb
ginomai, "to come to be, become, take place," used in its 2nd
aorist participle, is rightly translated "(a death) having taken
place;" AV, "by means of (death)." (6) In Rev. 13:14, RV, dia,
followed by the accusative case, is rightly translated "by
reason of," i.e., "on account of" (AV, wrongly, "by the means
of").

$$T0001779
\Meanwhile\
* For MEANWHILE see WHILE

$$T0001780
\Measure (Noun and Verb)\
<A-1,Noun,3358,metron>
denotes (I) "that which is used for measuring, a measure," (a)
of "a vessel," figuratively, Matt. 23:32; Luke 6:38 (twice); in
John 3:34, with the preposition ek, "(He giveth not the Spirit)
by measure," RV (which is a necessary correction; the italicized
words "unto him," AV, detract from the meaning). Not only had
Christ the Holy Spirit without "measure," but God so gives the
Spirit through Him to others. It is the ascended Christ who
gives the Spirit to those who receive His testimony and set
their seal to this, that God is true. The Holy Spirit is
imparted neither by degrees, nor in portions, as if He were
merely an influence, He is bestowed personally upon each
believer, at the time of the New Birth; (b) of "a graduated rod
or rule for measuring," figuratively, Matt. 7:2; Mark 4:24;
literally, Rev. 21:15 (in the best mss.; see the RV); Rev.
21:17; (II) "that which is measured, a determined extent, a
portion measured off," Rom. 12:3; 2 Cor. 10:13 (twice); Eph.
4:7, "(according to the) measure (of the gift of Christ);" the
gift of grace is "measured" and given according to the will of
Christ; whatever the endowment, His is the bestowment and the
adjustment; Eph. 4:13, "the measure (of the stature of the
fullness of Christ)," the standard of spiritual stature being
the fullness which is essentially Christ's; Eph. 4:16,
"(according to the working in due) measure (of each several
part)," i.e., according to the effectual working of the
ministration rendered in due "measure" by every part.

<A-2,Noun,3313,meros>
"a part portion," is used with the preposition apo, "from," with
the meaning "in some measure," Rom. 15:15, RV (AV, "... sort").
See COAST, PART.

<A-3,Noun,4568,saton>
is a Hebrew dry measure (Heb., seah), about a peck and a half,
Matt. 13:33; Luke 13:21; "three measures" would be the quantity
for a baking (cp. Gen. 18:6; Judg. 6:19; 1 Sam. 1:24; the
"ephah" of the last two passages was equal to three sata).

<A-4,Noun,2884,koros>
denotes a cor, the largest Hebrew dry measure (ten ephahs),
containing about 11 bushels, Luke 16:7; the hundred "measures"
amounted to a very considerable quantity.

<A-5,Noun,943,batos>
denotes a bath, a Jewish liquid measure (the equivalent of an
ephah), containing between 8 and 9 gallons, Luke 16:6.

<A-6,Noun,5518,choinix>
a dry "measure" of rather less than a quart, about "as much as
would support a person of moderate appetite for a day," occurs
in Rev. 6:6 (twice). Usually eight choenixes could be bought for
a denarius (about 9 1/2d.); this passage predicts circumstances
in which the denarius is the price of one choenix. In the Sept.,
Ezek. 45:10,11, where it represents the Heb. ephah and bath.

        Notes: (1) In 2 Cor. 10:14, AV, huperekteino, "to
stretch out overmuch," is translated "we stretch (not ourselves)
beyond measure," (RV "... overmuch)." (2) In 2 Cor. 11:9, Rv,
prosanapleroo, "to fill up by adding to, to supply fully," is
translated "supplied the measure" (AV, "supplied"). See SUPPLY.
(3) For the phrases in the AV, "beyond measure," Gal. 1:13; "out
of measure," 2 Cor. 1:8, see ABUNDANCE, A, No. 4, EXCEL, B. (4)
In Mark 6:51, some mss. have the phrase ek perissou, "beyond
measure" (AV). (5) For the phrase "be exalted above measure," 2
Cor. 12:7, AV, see EXALT, A, No. 4.

<B-1,Adverb,5234,huperballontos>
"beyond measure" (huper, "over, beyond," ballo, "to throw;" for
the verb huperballo, see EXCEEDING), is rendered "above measure"
in 2 Cor. 11:23.

<B-2,Adverb,4057,perissos>
Mark 10:26; see EXCEED, B, No. 4.

<B-3,Adverb,5249,huperperissos>
Mark 7:37: see ABUNDANCE D, No. 3.

<C-1,Adjective,280,ametros>
"without measure" (a, negative, and A, No. 1), is used in the
neuter plural in an adverbial phrase in 2 Cor. 10:13,15, eis ta
ametra, lit., "unto the (things) without measure," RV, "(we will
not glory) beyond our measure;" AV, "(we will not boast) of
things without measure," referring to the sphere Divinely
appointed for the Apostle as to his Gospel ministry; this had
reached to Corinth, and by the increase of the faith of the
church there, would extend to regions beyond. His opponents had
no scruples about intruding into the spheres of other men's
work.

<D-1,Verb,3354,metreo>
"to measure" (akin to A, No. 1), is used (a) of space, number,
value, etc., Rev. 11:1,2; 21:15,16,17; metaphorically, 2 Cor.
10:12; (b) in the sense of "measuring" out, giving by "measure,"
Matt. 7:2, "ye mete" (some mss. have No. 2); Mark 4:24; in some
mss. in Luke 6:38 (see No. 2).

<D-2,Verb,488,antimetreo>
"to measure in return" (anti, "back, in return" and No. 1), is
used in the Passive Voice, and found in some mss. in Matt. 7:2
(the most authentic have No. 1); in Luke 6:38 the most authentic
have this verb. It is not found in the Sept.

$$T0001781
\Meat\
<1,,1033,broma>
"food" (akin to bibrosko, "to eat," John 6:13), solid food in
contrast to milk, is translated "food" in Matt. 14:15, RV (AV,
"victuals"); "meats," Mark 7:19; 1 Cor. 6:13 (twice); 1 Tim.
4:3; Heb. 9:10; 13:9; "meat," John 4:34; Rom. 14:15 (twice),20;
1 Cor. 3:2; 8:8,13; 10:3; "food," RV, for AV, "meat," Luke 3:11;
9:13.

<2,,1035,brosis>
akin to No. 1, denotes (a) "the act of eating," 1 Cor. 8:4 (see
EAT); (b) "food," translated "meat" in John 4:32 (for ver. 34,
see No. 1); 6:27 (twice, the second time metaphorically, of
spiritual food); 6:55, RV, marg., "(true) meat;" Rom. 14:17, AV,
"meat," RV, "eating;" Col. 2:16; in Heb. 12:16, RV, "mess of
meat," AV, "morsel of meat;" in 2 Cor. 9:10, "food;" in Matt.
6:19,20, "rust." See EAT, EATING, B.

<3,,1034,brosimos>
"eatable," Luke 24:41, AV, "any meat" (RV, "anything to eat").
See EAT, C.

<4,,5160,trophe>
"nourishment, food," is translated "meat" in the AV (RV "food")
except in two instances. See FOOD, No. 1.

<5,,5315,phago>
"to eat," is used as a noun, in the infinitive mood, and
translated "meat" in Matt. 25:35,42 (lit., "to eat"); in Luke
8:55 the RV translates it literally, "to eat" (AV, "meat"). See
EAT, No. 2.

<6,,5132,trapeza>
"a table" (Eng., "trapeze"), is used, by metonymy, of "the food
on the table," in Acts 16:34 (RV, marg., "a table") and
translated "meat;" cp. "table" in Rom. 11:9; 1 Cor. 10:21. See
TABLE.

        Notes: (1) For prosphagion, John 21:5, AV, "any meat,"
see EAT, B, No. 2. (2) In Luke 12:42, sitometrion denotes "a
measured portion of food" (sitos, "food," metrios, "within
measure"). (3) In Matt. 15:37; Mark 8:8, the AV translates the
plural of klasma, "a broken piece" (from klao, "to break"),
"broken meat" (RV, "broken pieces"). (4) In John 12:2, RV,
anakeimai, "to recline at table," is translated "sat at meat"
(AV, "sat at the table"); in Mark 6:26, RV, according to the
best mss., "sat at meat," some have sunanakeimai (AV, "sat with
him"); in Mark 6:22, RV, sunanakeimai, "to recline at table
together," is translated "that sat at meat with him." (5) In
Acts 15:29, AV, the neuter plural of eidolothutos, "sacrificed
to idols," is translated "meats offered to idols" (RV,
"things ...," as elsewhere in the AV). See IDOLS (offered to).
(6) For kataklino, "to sit down to (recline at) meat," see SIT,
No. 7.

$$T0001782
\Mediator\
<1,,3316,mesites>
lit., "a go-between" (from mesos, "middle," and eimi, "to go"),
is used in two ways in the NT, (a) "one who mediates" between
two parties with a view to producing peace, as in 1 Tim. 2:5,
though more than mere "mediatorship" is in view, for the
salvation of men necessitated that the Mediator should Himself
posses the nature and attributes of Him towards whom He acts,
and should likewise participate in the nature of those for whom
He acts (sin apart); only by being possessed both of deity and
humanity could He comprehend the claims of the one and the needs
of the other; further, the claims and the needs could be met
only by One who, Himself being proved sinless, would offer
Himself an expiatory sacrifice on behalf of men; (b) "one who
acts as a gurantee" so as to secure something which otherwise
would not be obtained. Thus in Heb. 8:6; 9:15; 12:24 Christ is
the Surety of "the better covenant," "the new covenant,"
guaranteeing its terms for His people.

        In Gal. 3:19 Moses is spoken of as a "mediator," and the
statement is made that "a mediator is not a mediator of one,"
Gal 3:20, that is, of one party. Here the contrast is between
the promise given to Abraham and the giving of the Law. The Law
was a covenant enacted between God and the Jewish people,
requiring fulfillment by both parties. But with the promise to
Abraham, all the obligations were assumed by God, which is
implied in the statement, "but God is one." In the Sept., Job
9:33, "daysman."

$$T0001783
\Meditate\
<1,,3191,meletao>
primarily, "to care for" (akin to melete, "care;" cp. melei, "it
is a care"), denotes (a) "to attend to, practice," 1 Tim. 4:15,
RV, "be diligent in" (AV, "meditate upon"); to practice is the
prevalent sense of the word, and the context is not against this
significance in the RV rendering; some mss. have it in Mark
13:11; (b) "to ponder, imagine," Acts 4:25. See IMAGINE.

<2,,4304,promeletao>
"to premediate," is used in Luke 21:14.

        Note: In the corresponding passage in Mark 13:11, the
most authentic mss. have the verb promerimnao, "to be anxious
beforehand" (RV); see No. 1.

$$T0001784
\Meddler\
* For MEDDLER see BUSYBODY

$$T0001785
\Meek, Meekness\
<A-1,Adjective,4239,praus or praos>
denotes "gentle, mild, meek;" for its significance see the
corresponding noun, below, B. Christ uses it of His own
disposition, Matt. 11:29; He gives it in the third of His
Beatitudes, Matt. 5:5; it is said of Him as the King Messiah,
Matt. 21:5, from Zech. 9:9; it is an adornment of the Christian
profession, 1 Pet. 3:4. Cp. epios, "gentle, of a soothing
disposition," 1 Thess. 2:7; 2 Tim. 2:24.

<B-1,Noun,4240,prautes | praotes>
an eariler form, denotes "meekness." In its use in Scripture, in
which it has a fuller, deeper significance than in nonscriptural
Greek writings, it consists not in a person's "outward behaviour
only; nor yet in his relations to his fellow-men; as little in
his mere natural disposition. Rather it is an inwrought grace of
the soul; and the exercises of it are first and chiefly towards
God. It is that temper of spirit in which we accept His dealings
with us as good, and therefore without disputing or resisting;
it is closely linked with the word tapeinophrosune [humility],
and follows directly upon it, Eph. 4:2; Col. 3:12; cp. the
adjectives in the Sept. of Zeph. 3:12, "meek and lowly;" ... it
is only the humble heart which is also the meek, and which, as
such, does not fight against God and more or less struggle and
contend with Him. This meekness, however, being first of all a
meekness before God, is also such in the face of men, even of
evil men, out of a sense that these, with the insults and
injuries which they may inflict, are permitted and employed by
Him for the chastening and purifying of His elect" (Trench, Syn.
xlii). In Gal. 5:23 it is associated with enkrateia,
"self-control."

        The meaning of prautes "is not readily expressed in
English, for the terms meekness, mildness, commonly used,
suggest weakness and pusillanimity to a greater or less extent,
whereas prautes does nothing of the kind. Nevertheless, it is
difficult to find a rendering less open to objection than
'meekness'; 'gentleness' has been suggested, but as prautes
describes a condition of mind and heart, and as 'gentleness' is
appropriate rather to actions, this word is no better than that
used in both English Versions. It must be clearly understood,
therefore, that the meekness manifested by the Lord and
commended to the believer is the fruit of power. The common
assumption is that when a man is meek it is because he cannot
help himself; but the Lord was 'meek' because he had the
infinite resources of God at His command. Described negatively,
meekness is the opposite to self-assertiveness and
self-interest; it is equanimity of spirit that is neither elated
nor cast down, simply because it is not occupied with self at
all.

        "In 2 Cor. 10:1 the Apostle appeals to the 'meekness ...
of Christ.' Christians are charged to show 'all meekness toward
all men,' Titus 3:2, for meekness becomes 'God's elect,' Col.
3:12. To this virtue the 'man of God' is urged; he is to 'follow
after meekness' for his own sake, 1 Tim. 6:11 (the best texts
have No. 2 here, however), and in his service, and more
especially in his dealings with the 'ignorant and erring,' he is
to exhibit 'a spirit of meekness,' 1 Cor. 4:21; Gal. 6:1; even
'they that oppose themselves' are to be corrected in meekness, 2
Tim. 2:25. James exhorts his 'beloved brethren' to 'receive with
the meekness the implanted word,' 1:21. Peter enjoins 'meekness'
in setting forth the grounds of the Christian hope, 3:15." * [*
From Notes on Galatians, by Hogg and Vine, pp. 294,295.]

<B-2,Noun,4236,praupathia>
"a meek disposition, meekness" (praus, "meek," pascho, "to
suffer"), is found in the best texts in 1 Tim. 6:11.

$$T0001786
\Meet (Adjective and Verb)\
<A-1,Adjective,514,axios>
has the meaning of being of "weight, value, worth;" also
"befitting, becoming, right on the ground of fitness," e.g.,
Matt. 3:8, AV, "meet" (RV, "worthy"); so Acts 26:20; Luke 3:8
("worthy"); 23:41 ("due reward"). See REWARD, WORTHY.

<A-2,Adjective,2425,hikanos>
"sufficient, competent, fit," is translated "meet" in 1 Cor.
15:9. See ENOUGH, SUFFICIENT.

<A-3,Adjective,2570,kalos>
"good," is translated "meet" in Matt. 15:26; Mark 7:27. See
GOOD.

<A-4,Adjective,2111,euthetos>
"well-placed," is translated "meet" in Heb. 6:7: see FIT.

        Note: In Phil. 1:7; 2 Pet. 1:13, AV, dikakos, "just," is
translated "meet" (RV, "right"). For "meet ... for use," 2 Tim.
2:21, see USE, Note.

<B-1,Verb,1163,dei>
an impersonal verb, "it is necessary, one must," is translated
"it was meet," in Luke 15:32; in Rom. 1:27, AV, "was meet" (RV,
"was due"). See DUE, B, No. 2.

<B-2,Verb,2427,hikanoo>
"to render fit, meet, to make sufficient," is translated "hath
made ... meet" in Col. 1:12; in 2 Cor. 3:6, RV, "made ...
sufficient" (AV, "hath made ... able"). See ABLE.

$$T0001787
\Meet (Verb), Meet with, Met\
<A-1,Verb,528,apantao>
"to go to meet, to meet," (apo, "from," antao, "to meet with,
come face to face with"), is used in Mark 14:13; Luke 17:12.
Some mss. have this verb for No. 3 in Matt. 28:9; Mark 5:2; Luke
14:31; John 4:51; Acts 16:16.

<A-2,Verb,4876,sunantao>
"to meet with," lit., "to meet together with" (sun, "with," and
antao, see No. 1), is used in Luke 9:37 (in ver. 18, in some
mss.); 22:10; Acts 10:25; Heb. 7:1,10; metaphorically in Acts
20:22 ("shall befall"). See BEFALL.

<A-3,Verb,5221,hupantao>
"to go to meet, to meet," has the same meaning as No 1, and is
used in Matt. 8:28; Luke 8:27; John 11:20,30, and, in the most
authentic mss., in Matt. 28:29; Mark. 5:2; Luke 14:31 (of
meeting in battle); John 4:51; 12:18 and Acts 16:16 (see No. 1).

<A-4,Verb,3909,paratunchano>
"to happen to be near or present, to chance to be by" (para,
"beside, near," tunchano, "to happen"), occurs in Acts 17:17,
"met with (him)."

<A-5,Verb,4820,sumballo>
"to confer, to fall in with, meet with," is translated "met" in
Acts 20:14, RV (AV, "met with"), of the Apostle Paul's "meeting"
his companions at Assos. See CONFER, No. 3.

<B-1,Noun,5222,hupantesis>
"a going to meet" (akin to A, No. 3), preceded by the
preposition eis, "unto a meeting," translated "to meet," is
found in John 12:13, and in the most authentic mss., in Matt.
8:34 (see No. 3); 25:1 (see No. 2).

<B-2,Noun,529,apantesis>
"a meeting" (akin to A, No. 1), occurs in Matt. 25:6 (in some
mss. in ver. 1, and in 27:32, in some mss.); Acts 28:15; 1
Thess. 4:17. It is used in the papyri of a newly arriving
magistrate. "It seems that the special idea of the word was the
official welcome of a newly arrived dignitary" (Moulton, Greek
Test. Gram. Vol. I, p. 14).

<B-3,Noun,4877,sunantesis>
"a coming to meet with" (akin to A, No. 2), is found in some
mss. in Matt. 8:34, of the coming out of all the people of a
city to meet the Lord (see No. 1).

$$T0001788
\Melody (Verb)\
<1,,5567,psallo>
primarily "to twitch, twang," then, "to play a stringed
instrument with the fingers," and hence, in the Sept., "to sing
with a harp, sing psalms," denotes, in the NT, "to sing a hymn,
sing praise;" in Eph. 5:19, "making melody" (for the preceding
word ado, see SING). Elsewhere it is rendered "sing," Rom. 15:9;
1 Cor. 14:15; in Jas. 5:13, RV, "let him sing praise" (AV, "let
him sing psalms"). See SING.

$$T0001789
\Melt\
<1,,5080,teko>
"to melt, melt down," is used in the Passive Voice in 2 Pet.
3:12, "shall melt" (lit., "shall be melted"), of the elements
(Eng., "thaw" is etymologically connected).

        Note: In verse 10, the AV "shall melt" represents the
verb luo, "to loosen, dissolve" (RV, "shall be dissolved,"
Passive Voice); so in vv. 11,12.

$$T0001790
\Member\
<1,,3196,melos>
"a limb of the body," is used (a) literally, Matt. 5:29,30; Rom.
6:13 (twice),19 (twice); 7:5,23 (twice); 12:4 (twice); 1 Cor.
12:12 (twice),14,18-20,22,25,26 (twice); Jas. 3:5,6; 4:1; in
Col. 3:5, "mortify therefore your members which are upon the
earth;" since our bodies and their "members" belong to the
earth, and are the instruments of sin, they are referred to as
such (cp. Matt. 5:29,30; Rom. 7:5,23, mentioned above); the
putting to death is not physical, but ethical; as the physical
"members" have distinct individualities, so those evils, of
which the physical "members" are agents, are by analogy regarded
as examples of the way in which the "members" work if not put to
death; this is not precisely the same as "the old man," ver. 9,
i.e., the old nature, though there is a connection; (b)
metaphorically, "of believers as members of Christ," 1 Cor. 6:15
(1st part); of one another, Rom. 12:5 (as with the natural
illustration, so with the spiritual analogy, there is not only
vital unity, and harmony in operation, but diversity, all being
essential to effectivity; the unity is not due to external
organization but to common and vital union in Christ); there is
stress in ver. 5 upon "many" and "in Christ" and "members;" 1
Cor. 12:27 (of the "members" of a local church as a body); Eph.
4:25 (of the "members" of the whole Church as the mystical body
of Christ); in 1 Cor. 6:15 (2nd part), of one who practices
fornication.

$$T0001791
\Memorial\
<1,,3422,mnemosunon>
denotes "a memorial," that which keeps alive the memory of
someone or something (from mnemon, "mindful"), Matt. 26:13; Mark
14:9; Acts 10:4.

$$T0001792
\Memory (keep in)\
* For MEMORY (keep in) see KEEP, Note (8)

$$T0001793
\Men\
* Notes: (1) For this plural see the nouns under MAN. (2) For
anthropinos, e.g. Rom. 6:19, "after the manner of men," see
MAN'S, No. 1. (3) For the phrase kat' anthropon, "after the
manner of men," see MAN, No. 1 (f). (4) The phrase "quit you
like men," 1 Cor. 16:13, translates the verb andrizo, in the
Middle Voice, "to play the man" (a verb illustrated in the
papyri). (5) See also ALL, GOOD, GREAT, LOW (estate), THESE,
(of) WAR.

$$T0001794
\Men-pleasers\
<1,,441,anthropareskos>
an adjective signifying "studying to please men" (anthropos,
"man," aresko, "to please"), designates, "not simply one who is
pleasing to men ..., but one who endeavors to please men and not
God" (Cremer). It is used in Eph. 6:6; Col. 3:22. In the Sept.,
Ps. 53:5.

$$T0001795
\Menservants\
<1,,3816,pais>
for the meanings of which see CHILD, No. 4, is translated
"menservants" in Luke 12:45.

$$T0001796
\Men-stealers\
<1,,405,andrapodistes>
"a slave dealer, kidnapper," from andrapodon, "a slave captured
in war," a word found in the plural in the papyri, e.g., in a
catalogue of property and in combination with tetrapoda,
"four-footed things" (andrapodon, aner, "a man," pous, "a
foot"); andrapodon "was never an ordinary word for slave; it was
too brutally obvious a reminder of the principle which made
quadruped and human chattels differ only in the number of their
legs" (Moulton and Milligan, Vocab.). The verb andrapodizo
supplied the noun "with the like odious meaning," which appears
in 1 Tim. 1:10.

$$T0001797
\Mend\
<1,,2675,katartizo>
from kata, "down," intensive and artios, "fit," has three
meanings, (a) "to mend, repair," Matt. 4:21; Mark 1:19, of nets;
(b) "to complete, furnish completely, equip, prepare," Luke
6:40; Rom. 9:22; Heb. 11:3 and in the Middle Voice, Matt. 21:16;
Heb. 10:5; (c) "ethically, to prepare, perfect," Gal. 6:1; 1
Thess. 3:10; 1 Pet. 5:10; Heb. 13:21; and in the Passive Voice,
1 Cor. 1:10; 2 Cor. 13:11. See FIT, FRAME, JOIN, PERFECT,
PREPARE, RESTORE.

$$T0001798
\Mention (Noun and Verb)\
<A-1,Noun,3417,mneia>
"remembrance, mention" (akin to mimnesko, "to remind,
remember"), is always used in connection with prayer, and
translated "mention" in Rom. 1:9; Eph. 1:16; 1 Thess. 1:2;
Philem. 1:4, in each of which it is preceded by the verb to
make; "rememberance" in Phil. 1:3; 1 Thess. 3:6; 2 Tim. 1:3.
Some mss. have it in Rom. 12:13, instead of chreiais,
"necessities." See REMEMBRANCE. Cp. mneme, "memory,
remembrance," 2 Pet. 1:15.

<B-1,Verb,3421,mnemoneuo>
which most usually means "to call to mind, remember," signifies
"to make mention of," in Heb. 11:22. See REMEMBER.

$$T0001799
\Merchandise (Noun, and Verb, to make)\
<A-1,Noun,1711,emporia>
denotes "commerce, business, trade" [akin to No. 2, and to
emporos, "one on a journey" (en, "in," poros, "a journey"), "a
merchant"], occurs in Matt. 22:5.

<A-2,Noun,1712,emporion>
denotes "a trading place, exchange" (Eng., "emporium"), John
2:16, "(a house) of merchandise."

<A-3,Noun,1117,gomos>
is translated "merchandise" in Rev. 18:11,12: see BURDEN, A, No.
3.

<B-1,Verb,1710,emporeuomai>
primarily signifies "to travel," especially for business; then,
"to traffic, trade," Jas. 4:13; then, "to make a gain of, make
merchandise of," 2 Pet. 2:3.